Mohammad Ali Hazratji – Reflect On The QurAn – Surah Al Kahaf – Ayah 18 To 27
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The speakers discuss the importance of staying safe during COVID-19 and precautions to avoid the spread of the virus. They also emphasize the need for evidence to support their claims and building a wall or structure over someone's grave. The importance of showing proper knowledge to avoid confusion and mistakes, and remorse conversions to avoid mistakes.
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And after that we put our trust, but
the precautions we take, our Iman is not
attached to that, that because of this I'll
be safe.
I am doing this because I am ordered
to take precautions.
But my heart is with Allah, that Allah
will protect, either through this way or through
another.
But I still have to do what I'm
supposed to do.
And then they said to the the one
who was going there, because
indeed, if they, if you become apparent to
them, if they recognize who you are, they
will stone you to death, knowing what you
have done, or they will force you and
invite you to their religion, to their way.
And in that case, you will never be
in a state of Falah, of success.
Means if you leave your religion because you
got caught there, and you, they forced you
out of your religion, so they said be
very careful when you go to look for
this food.
Now Allah subhana wa ta'ala had other
plans.
Allah subhana wa ta'ala says And this
is how we cause them to be discovered.
Allah wanted them to be discovered.
How were they?
So that by their discovery, you would know
that the promise of Allah is Haqq.
And that the hour of day of judgment
is definitely without a doubt.
So Allah subhana wa ta'ala doesn't tell
us directly how he caused them to be,
through their hunger, taking those coins.
So they go there.
They don't recognize, 300 years, the whole scene
has changed.
The familiar stores are not there.
The ones you used to go to, Al
-Safi is not there, and this is not
there, and that's not there.
Where am I going to?
So he goes to a store.
He said I'm looking for pure food.
He said okay, this is good food.
He has the money.
What is this?
These coins are 300 years old.
Now he doesn't know what, so they're saying
this is what you have.
He's joking, and they look at his outfit,
which looks very weird, 300 years different.
Wardrobes have changed.
So he goes to someone else, the shopkeeper.
The word spreads around, because they think when
you have old coins, these guys must have
discovered a treasure.
So they want to know.
So he's telling them, now he's caught over
there.
So he's telling them this is what happened
to us.
They tell us no, now this is the
new emperor that we have now.
So who was it?
He said that was, you know, Dacius or
Dacnius was the emperor.
Now we have got a different Theodosius, and
he is a believer.
So you are free.
Okay, so nobody believes them.
So finally in some narration they said they
went to their bishop or the religious head,
or some said they went to the governor
with the story.
The governor said I want to go.
The man said I can take you there.
So he takes them there, and they go
and they discover the other six of them
in there.
And so everybody is amazed, and then Allah
doesn't mention, but what is implied is that
Allah gives them their natural death at that
time.
They die.
Because that comes next, because what is the
next response?
So this way Allah says we made them
be discovered so that so that they may
know the promise of Allah is true.
What is the promise?
One, that if you are with Allah, Allah
will help you.
This showed them that for 300 years Allah
preserved them to show that this is what
they did for for their deen, for their
tawhid, Allah preserved them.
And secondly to prove that the resurrection, coming
back to life, is true.
Allah brought them back after 300 years.
He's telling you that I can also bring
you back after thousands of years.
Then Allah says So now they start to
argue, the people, between them.
Let's build a wall or a building or
something over the because it's such a miraculous
thing, which implies that they die.
And Allah knows about them.
And those who dominated in decision-making, the
people who made decisions, they said we are
going to build a a masjid over there.
And that's what they did.
Now are we allowed to construct masajids over
the graves of people?
No.
In our Sharia that is not permissible because
it opens the door to worship of graves
and other things.
And that's a fifthly issue.
But that's what the people who were in
charge, who made the decisions at that time,
who were dominant in decision-making, they decided
to make a masjid as a memorial for
them over there.
Now Allah is coming back to the people
who asked the question.
And they say, some of them will say,
They were three, the fourth was their dog.
So now they debate, means whoever the Christians
and the Jews at the time used to
have a question, they said some of them
would say one opinion, there were three of
them in the cave and the fourth was
the dog.
And some of them said, And some of
them said there were five and the dog
was the sixth.
Allah is saying, they're shooting darts in the
darkness, in the way it's unseen.
They're throwing stones.
In other words, they're just conjecture, you know.
It's this, it's this, it's this.
So in other words, Allah has condemned those
two scenarios, three plus one, three plus four,
the dog.
He says, And some say that there was
seven and the dog was the eighth.
Now he doesn't say anything after that.
He said, Say to them that my Lord
knows their numbers.
And only a few know about them.
And here he said, He doesn't say the
numbers.
Only few have been given knowledge of that.
And of those, Abdullah Ibn Abbas and some
others said, And we are from the Qaleel
who know.
And since Allah did not say no, to
the seven plus eight, it means there were
seven plus eight because he condemned the three
plus.
Okay.
And that matches with the seven sleepers of
Ephesus in the Christian.
So according to that, but they had these
debates.
Now this is again important.
And Allah says, and do not argue.
Mera means to argue with them in this
matter.
Except when you have proof.
Something that's apparent.
In other words, when you debate people, make
sure that you have the right information.
You have proof of what you are saying.
Okay.
And that is also in our interaction with
interfaith and with each other.
That we don't argue for the sake of
arguing.
In an argument, you are there to present
the truth.
It doesn't matter if you have the truth
or someone else has.
The truth should prevail.
Imam Shafi used to say that in an
argument, I make dua that Allah put the
truth in my opponent's mouth, because that's better.
You know, because it would make me feel
like, well, I know.
So the goal in any argument is to
reach the truth, not who wins the debate.
So Allah says, don't argue with them.
But if you must, because sometimes you do,
then only on matters which are a vahir,
which are clearly apparent with sure knowledge.
So again, stressing, we don't get into debate,
just conjecture.
You have to have sure knowledge.
And then he says, ...
Don't ask the opinion from anyone of them.
Okay.
You don't have to consult these people, you
know, because now they'll say, no, you are
saying seven.
This is what only my Rabb knows.
Now, the whole story in the next ayah
addresses the whole thing.
And never say about anything that I'm going
to do this tomorrow.
This is a light reprimand and reminder to
Rasool Allah that you should, you, you are
special.
You should not have said that I am
going to give you answers tomorrow.
Telling Rasool Allah.
But through him teaching us.
Because Rasool Allah himself knew that it would
only come from Allah.
But Allah is putting this there to teach
us that don't ever think it's in your
power.
Okay.
He said, ...
Now there is a difference between, I'm going
to do this tomorrow or I'm thinking about
doing this tomorrow.
That's a different thing.
Okay.
You don't have to say Inshallah.
You know, I'm planning to go to Hajj,
which is perfectly fine.
I will go to Hajj this year.
Inshallah.
Okay.
And the same thing when you take an
oath, that's even more important.
When you promise somebody by Allah's name, Wallahi,
I will do this Inshallah.
Because if you don't put Inshallah there, then
if you don't fulfill it, then you have
to do kaffarah of a broken oath.
Which is the fasting and feeding and all
of that.
So always when you make an oath by
Allah, where you're promising to do something, say
Inshallah.
And then even if you're not able to
do it, the kaffarah is not due.
...
Except by saying Inshallah.
That only if Allah so wills.
And Allah then says, And remember your Lord
when you have forgotten.
So this can be directly applied to this,
that you said something and you forgot to
say Inshallah.
The moment you remember, you say Inshallah.
Okay.
So you say, we're going to have next
halka on Friday at anybody's house, brother Majid's
house.
And I forgot.
Then I got in the car and suddenly
remembered I should say Inshallah.
Whenever it is.
Okay.
If you forget, then you do that.
Now you can take this separately.
Remember Allah when you forget.
When you forget Him, you should always remember.
That's a general rule also.
Not just if you've promised to do something,
because we should always be in remembrance of
Allah.
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Even though he's telling us this, it doesn't
matter.
Only Allah knows.
...
To him belongs everything of the Ghayb.
This was a matter of Ghayb, they didn't
know.
To him belongs everything of the Ghayb, of
the unseen, in the heavens and the earth.
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And he is the most, the best in
hearing and in seeing.
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other guardian you will not find any who
has any shariq has any partnership in Allah's
commands in his hukam if you look for
a partner with Allah you will not find
for them there is none other than him
min wali means one who is a guardian
a protector wala yushriq fee hukmihi ahada and
therefore he because he shares his commands with
no one that's the story of the ashabul
kahf and then comes the next commentary or
next khutbah how is it connected Allah SWT
then says watlu ma oohiya ilayka min kitabi
rabbika la mubaddila li kalimatihi walantajida min doonihi
multahad watlu ma oohiya recite what has been
oohiya the wahi that has come to you
ilayka ya rasulallah to you min kitabi rabbika
from the kitab of your Lord la mubaddila
li kalimatihi the words of Allah's book will
never be changed they do not change okay
they cannot change walantajida min doonihi multahada and
you will not find any other refuge other
than him now how does this connect up
with the story the ashabul kahf found refuge
in the cave but the true refuge was
with Allah he is the one who gave
refuge he says other than him you will
not find you can find you can make
you know iron clad you know walls and
put yourself that will not give you safety
safety is with Allah so if you want
refuge it will be only with Allah those
are the means that were used in this
day and then telling us that they sought
refuge in the cave that's how they protected
their iman for the rest of you how
can you protect your iman what's lu ma
oohiya ilayka min kitabi rabbika read the kitab
of your Rabb hold on to the Quran
that is your protection your cave is the
Quran that's how it connects up la mubaddila
li kalimatihi again the same thing his words
don't change they are not fluid his values
his right and wrong don't change there is
no change those are fixed values so hold
on to those and this also ties in
with the beginning because it starts with alhamdulillah
ladi anzala ala abdihi kitab alhamdulillah pray Allah
all praise belongs because he is revealed to
you the kitab now Allah saying and read
the kitab the kitab will benefit you by
reading it because it has come to you
from your Rabb as your protection as your
cave I think we will end there and
we'll continue with the with the next segment
of the rest of the commentary and then
going to the next story which is the
story of the man with the two gardens