Provisions for the Hereafter Series Split Lesson 1c

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Sajid Ahmed Umar

Channel: Sajid Ahmed Umar

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Episode Notes

Explanation of the summarised version of Imam Ibn Qayyim AlJawziyyah’s famous book- Provisions for the Hereafter.

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Bismillah al Rahman al Rahim al hamdu Lillahi Rabbil alameen wa Salatu was Salam ala rasulillah ala alihi wa sahbihi wa seldom at the Sleeman kathira in Medina.

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Assalamu alaykum warahmatullahi wabarakatuh. Welcome back brothers and sisters to our part two of today's session. I hope you had

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blessitt short break just before the break of hamdulillah we were discussing this idea in the book of Allah that Allah Allah used to open his introduction and that is hola hola hola como, La Jolla. And the correct translation of this ayah is that Indeed Allah chooses what he creates subhana wa Taala and chooses

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certain parts of his creation to give rank and honor and precedence to over others indeed it is all Allah subhanho wa Taala and no one no one has a hand in this and to understand this, my dear brothers and sisters, then look at the seven skies that Allah subhanho wa Taala created for indeed he subhanho wa Taala created the seven skies and the particles and and material makeup of the skies are the same. But even though they are the same, a lot chose a special rank. He chose a special precedence he chose a special place for which sky, the highest sky, the seventh sky, and he chose for that sky to be closer to his angels, and he chose for that sky to be closer to his outers.

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subhanho wa Taala. And like this, Allah subhanho wa Taala Allah created the seven heavens and Allah subhanho wa Taala as he created the seven heavens he chose a special placement for the highest place of Jenna and for those for those that are Allah May Allah subhanho wa Taala makers from the highest agenda known as Al for those that are there he gave this Jenna a special rank he gave this Jenna a special precedence. He gave this Jenna a special honor and Allah subhanho wa Taala chose this agenda for the best of people and he chose for the roof of this gender to be his Allah subhanho wa Taala and in the sooner we find the Hadith which teaches us that Allah subhanho wa Taala planted the

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plantations of this gentleman with his hands subhanho wa Taala so Allah subhanahu wa tada created the heavens, and he chose gender to field those to have a more special presence than the other paradises that Allah subhanho wa Taala created. And just like this radio, brothers and sisters, Allah subhanho wa Taala created the angels, and he created the angels but gave a special rent and a special precedence to three angels he gave rank to his Seraphim and he gave rank to meet him and he gave rank to jabril and he and he was Salatu was salam, O Allah subhanho wa tada creative demand Dominica 1000s and 1000s and 1000s of angels angels that you and I don't know of angels that we know

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of, but in terms of rank in terms of mentioned in terms of praise Allah subhanho wa Taala has listed these three angels to enjoy a special honor and especial precedence. We know in the night prayer of Rasulullah sallallahu alayhi wa sallam in his head. He would open his Salah by saying Allah humara by jabril, wa Mika. He was sort of feel as we find in the Hadith in Sahih Muslim Rasulullah sallallahu alayhi wa sallam would open his night prayer by saying, Oh Allah, the Lord of gibreel and Mika L and Israel feel so here Rasulullah sallallahu alayhi wa sallam has been taught by Allah to open his Salah with this particular drive. And in this drive, three angels are mentioned out of the

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1000s and 1000s and 1000s of angels three angels are mentioned. So Allah has created these angels, but he's given a special rank to three he's given rank to the angel known as gibreel. And he solem the angel that that was given the task of bringing life to the hearts of the creation of Allah subhanho wa Taala for he was entrusted with revelation and revelation gives spiritual life to the spiritually dead. And then we have Mika Eve, Mika is the angel who has given the task of giving physical life to people in the sense that Allah made me cut you in charge of rain and rain is the means of life on earth. And indeed, Allah subhanho wa Taala says was your anatomy that meant he

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couldn't lay in height that Allah subhanho wa Taala says that indeed we have made everything alive from water, or we have made water the foundation of everything that is alive and this angel Mikael Allah He Salam is responsible for rain, that rain which falls

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onto a barren land by the permission of Allah subhanho wa Taala and gives life to this land gives life to this dead land. So we have the Quran giving life to a dead heart and we have the rain giving life to dead land and in Surah two headed

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to Allah says that he was gentle Allah.

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He says to Kandahar tada

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elemi levena

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shabu boom de la, se la mina, Allah subhanho wa Taala says has a time not come for the believers to have hearts that are filled with fear, this fear of Allah subhanho wa Taala with knowledge of Allah, because this is the meaning of Russia. Russia does not mean fear. COF in the Arabic language means fear. Russia refers to fear, with knowledge with knowledge and that is why Allah subhanho wa Taala says in nema yaksha law meaning

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that indeed the true people who have question as Allah because they are the people of knowledge. So Kasha is this fear coupled with knowledge where you know who you fearing, you understand who you fearing, and you know the punishment of the of Allah subhanho wa Taala if you disobey and you know the evidences about that punishment, and you know the prize for those who obey and you know, the evidences for those prizes. This is a higher level of submission to the will of Allah subhanho wa Taala. So, Allah subhanho wa Jalla says, has a title not come for the believers to have hearts filled with Harsha Why? Because of this revelation, because of that which gibreel was sent with to

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Muhammad sallallahu alayhi wa sallam has a time not come for the heart to experience this Crusher, especially when you believe has come with that which gives life to a dead heart, give spiritual life to a dead heart. And then Allah subhanho wa Taala says, what are your kulu kalinina

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for Paula Ali he will Emmett phipa such guru whom

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Allah subhanho wa Taala says and do not be like the people of before they went away from this message that gives life to the dead heart. So thus they became a victim of time they became attached to the dunya they left obedience to Allah. And most of them became sinners, and were considered sinful people. Right? So Allah subhanho wa Taala teaches us in this area, that revelation gives life to the heart. And that's why jabril was dubbed as the angel who brings spiritual life because he was interested with

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with revelation that brings life to a dead heart. After that, Allah subhanho wa Taala says, and no Mo.

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Mo to Allah subhanho wa Taala after this is as a know that Allah gives life to the dead, gives life to dead land, that Allah revives land after it was dead, was who are through who Allah has interested me, can it Allah, his Salah, to bring life to this dead land? How? By giving me the responsibility and giving him the ability to bring rain?

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So in Surah, two headed to Pamela we see a loss of Hannah who is

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influencing and referencing gibreel Allah His Salam and Mika Isla de Sala, that in in the first ayah there's a discussion pertaining to that, which do you believe Elisa Lam has been entrusted with?

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And in the next year, this reference to that which Michaela Lee Sarah has been entrusted with. So Hannah arrabiata How amazing is the Quran? And how amazing is this Dean? And look how well connected all the parts of the Sharia when we look at the Sunnah of the Prophet sallallahu alayhi wasallam and then we look at the book of Allah subhanho wa Taala the Quran, so Allah created 1000s of angels, but Allah subhanho wa Taala single, these three angels, and out of these three angels, even though they enjoyed this rank and this precedence and this honor, we see Allah subhanho wa Taala giving a special precedence, a special rank to gibreel Allah, his Salah, interesting jabril Allah He Salam

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with the most important of tasks, and that is revelation, interesting jabril alayhi salam with the process of visiting the most important from the creation of Allah subhanho wa Taala and that is the messengers of Allah subhanho wa Taala. So Allah subhanho wa Taala created the angels and he gave a precedence to three from his angels and a special rank. And indeed with this we understand what La Jolla, Luca da that Allah creates what he wants and he raises a question

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He wants to panda who utter Allah and nobody has a Satan the matter. And just like this, my dear brothers and sisters, then look at you and I, as the children of Adam and his Salaam. And notice that, yes, as Bashar, as the children of Adam and his Salaam, we say we share the same entities, we all have hearts, and we have minds, and we have souls, and we have a neffs. And we have,

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you know, eyes and a nose and a mouth and and, and lungs and blood, and we need to eat, and we have the same weaknesses, and we have the same desires. We are all the children of Adam alayhis salam, but even though our makeup is the same as last panel, who Allah has given special precedence, and special rank to certain parts, from the children of Adam over others, he's given a special precedence and honor to some of the children of Adam Allah, He sent him over others. That's note how Allah raised his profits

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in rank over the rest of the children of Adam and Eve is Salam. And Allah subhanho wa Taala, as taught to us by Rasulullah sallallahu alayhi wa sallam sent 124 prophets 120 sorry, 124,000 prophets, Allah subhanho wa Taala raised the rank of 124,000 people from the children of Adam and Eve is Salatu was Salam 124,000 prophets did Allah subhanho wa Taala Allah said, and from these prophets, Allah subhanho wa Taala chose his messengers and gave them a rank which was different to the ranks of the prophets of Allah subhanho wa Taala. And he chose messengers from them, those that we know as Russell, the messengers of Allah subhanho wa Taala. And as Rasulullah sallallahu alayhi

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wa sallam taught us in the hadith of Buddha,

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Allah, that Allah subhanho wa Taala chose 313 messengers, Allah subhanho wa Taala said 330 messengers, so Allah raised in rank 124,000, those were his MBA at Hema Salatu was salam, the prophets of Allah subhanho wa Taala. And then Allah subhanho wa Taala,

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raised

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313 313 and give them a rank that Allah subhanho wa Taala didn't give to others and titled these.

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These individuals messengers, now somebody might ask and say, is there a difference between a messenger and a prophet? Or is it the same thing? Is it the same thing? Well, brothers and sisters, our scholars Rahmatullah here, la him, they have discussed this, they have discussed this, and they have formulated several views regarding prophets and messengers. is a prophet, a messenger is a messenger of Prophet, are they both the same? Are these just two words for one thing? Or are they two words for two different things? They've discussed it in the past Rahmatullah here and him, and we have several views from them are those scholars who say, there's no difference between an abbey

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and there's no difference between them.

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And they're both the same thing. We can call an A, B, and a B, and we can call him or a suit, and we can call a rasulillah B and corner of school or a school, as well. So there's no difference here, there are two words referring to the same thing. And we have a second group of scholars who say that and maybe you have similar Meena Russell, that, and there be a prophet of Allah is more specific than a messenger. So every messenger is a prophet, and not every prophet is a messenger. And then we have the third view of the scholars which says, a rasuluh aha, Sumida nebby, that a messenger is more specific than a prophet. The third one is, every messenger is a prophet, and not every prophet

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is a messenger, right? So just these are two opposing views. So let me repeat that for you. The first view says that there is no difference between the term nebby and the term are sold. every prophet is a messenger, and every messenger is a prophet, they just two names for one individual that Allah has chosen. The second view of the scholars say no, this cannot be true. What we understand is that the term levy is more specific. And the term or school is more general, which means every school is a profit. And not every profit is or a school or a messenger. So every messenger is a profit, but not every prophet is a messenger. The third view is the total opposite

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they say, No, the prophet is the general term. The messenger is the specific term, which means every messenger was a prophet.

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And not every prophet was a messenger. So what's the correct view? What is the correct view? In my humble view, and this is the view of our chef chef side. And a chef every the Hola. The correct view is that a rustle, assuming a Navy? So the correct view is the third view. The correct view is that every messenger is a profit, but not every profit is a messenger. This is the correct view. Perhaps rather a sham can type it in the box. Every messenger is a profit, but not every profit is a messenger. This is the correct view. And Allah subhanho wa Taala. Allah knows best. Now. What is the view of the first group of scholars? Surely, what is the evidence sorry, for the first group of

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scholars, surely, the first group of scholars who have said that there's no difference between the terminologies then surely they must have evidence and the reality is yes, they do have evidence and that is why Allah subhanho wa Taala says in Surah, two hedger is number 52. Out of Sedona, in public school in Atlanta begin in either tamela shavon Fi or miyetti. So Allah says that we have not sent before you

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a Rasool or an AVI.

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Right, except that when we revealed to

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this particular person, that could be a rhassoul, or an A V shaped pan tried to pollute that revelation with his whispers.

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Okay, so what's the point to note here, they say, look, you know, a lot of the times or the main argument with regards to those who differentiate between our assumed and Nabhi, they say, are truly someone who Allah revealed the Book to and NFB is someone who Allah subhanho wa Taala, did not reveal a book to write so so those who say there's a difference between rhassoul and nebby, they say, or soon is someone who Allah gave a book to like the Quran, like the Torah, like the engine. So if Allah revealed to a prophet, this prophet becomes a messenger. And if Allah didn't reveal to this prophet, that he remains a prophet and he does not become a messenger. So the scholars of this

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particular group, that say there's a clear differentiation, these scholars say, these scholars say that, in this particular ayah, Allah doesn't separate between a Rasulullah nebby. Allah says, In Isaiah 52, warmer out of Sal Nam in public that we have not sent before you Oh, Mohammed Mira, Zul a messenger, while Anna B or a prophet, except that when we revealed to him

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so they say, look, Allah subhanho wa Taala here is telling us that Allah reveals to prophets, and a lot of us two messengers, a lot of us to a newbie, and a lot of reveals too soon.

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Right? So

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basically, we understand from this here, that there is no difference, and it's incorrect for anyone to say, it's incorrect for anyone to say that a messenger is someone who reveals to and comes with revelation. And a prophet is someone who Allah didn't reveal to this is this ayah cancels out that understanding. So our view is that there's no difference between an abbey and a messenger. Okay? What's the evidence for the scholars of the third view? And we said, this is the correct view, that every messenger is a prophet, and not every prophet is a messenger. Well, firstly, they say that if you know linguistically, linguistically, the term nebby, the term nebby comes from never

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which means that I maybe carries the meaning of informant

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okay informant. And the term levy linguistically also comes from a new Buddha and the Buddha and a new Buddha refers to this concept of

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being raised in rank as prophets are they they are raised in rank Alhamdulillah and having a platform different to others, right. Just like a king, a king has a platform known as the throne. Nobody has the platform. So no, Buddha has two linguistic meanings to linguistic meanings. The first meaning of nebby refers to informing someone of something or being an informant, linguistically, and nebby. The second linguistic meaning refers to having a podium that other people don't have. So this is the linguistic meaning of nebby however, also linguistically refers to messenger

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So, if they are wanting the same thing, how come their linguistic meanings are different? And we know that the Sharia is built upon the Arabic language? Right? If they were wondering the same thing, why would Allah subhanho wa Taala give them two names, which have totally different meanings, right?

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Or meanings that definitely have a clear difference between them. So what's clear brothers and sisters is the difference of opinion between the scholars is founded upon also the difference of meaning between the two terms in the Arabic language. So this is one of the views of the scholars refer to LA him.

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Now,

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in terms of further explaining the difference, and and and and further offering evidence that there is definitely a difference between the two terms is that Allah subhanho wa Taala in the same surah, and in the same ayah, Allah says, warmer autosol namun publika milk Rasool wallabee.

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So the scholars of the third view, they use the evidence of the scholars of the first view against them. They say, look, Allah in this ayah Allah mentions Rasool and levy. And the principle of the Quran is that there's nothing excess to requirement in the Quran. If Allah mentions two things, then there's two specific meanings. If the meaning was the same, Allah subhanho wa Taala would just mentioned Rasool or he would just mention nebby Allah subhanho wa Taala would not say, min rosulip lnav.

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Allah subhanho wa Taala would not mention both terminologies, when there's no need to mention the second terminology if the meaning is understood from the first because the Quran is the book of excellence, and the Quran is the book of eloquence. Right? So how can it be that you know Allah subhanho wa Taala is referring to one thing and we know that from the principles of the Quran, there's nothing extra to requirement. And here Allah places something extra to require. Right? So they say the fact that Allah mentioned nebby. And rhassoul means that there is a difference between the two individuals, there's a difference between an abbey and there's a difference between a

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rational, there's also a linguistic view and here and that boils down to the grammatical understanding of the letter while in the Arabic language but I'm not gonna dive into that with you all Why? Because already we discussed in something slightly technical and I don't want to take the scope of discussion too far outside your remit of understanding this is an English audience will have But the main point you need to understand is this that from the principles in the Quran, Allah doesn't mention anything extra to requirement and this is true, even understood, even in the stories of the Quran. If we look at the Quranic stories, we don't see Allah subhanho wa Taala telling us

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every single detail of the story, like in Surah Yusuf Allah didn't tell us the name of the minister's wife, because there was no need for us to know her name. If there was benefit in it, Allah would have told us right, so there's nothing for example, in Surah Yousuf as well many people say, why doesn't Allah speak about the matter of use of Allah? He said it doesn't a mother love her son more than a father.

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But Allah mentions iacobelli Salah Allah doesn't mention the method of use of Allah He said, and the answer to the question is the same. That for the purpose

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or the purpose that the surahs

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serve to cover when Allah revealed it, given the circumstances why Allah subhanho wa Taala revealed it, what the purpose was accomplished in how Allah subhanho wa Taala revealed it, if the purpose was not accomplished, Allah subhanho wa Taala would have mentioned the month of use of Allah His setup, right? Because we know at the end Allah subhanho wa Taala discusses use of Allah, he said, embracing his his his two parents, meaning his mother and his father and the scholars of the Sierra have differed in terms of who,

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you know, the mother was, was it his original mother? Was it a mother that he married after and so on and so forth. But as I said, Allah didn't give us specifics. The scholars of tafsir have tried to explain, but the fact that Allah didn't give us this teaches us that from the principles of the Quran, is that anything extra to requirement Allah doesn't mention it in the Quran and that is why the Quran is the best book and that is why no one will be able to produce anything like the Quran. So the fact that Allah subhanho wa Taala here in this ayah and in this surah right, I am number 52. In Surah Al Hajj, Allah subhanho wa Taala mentions nebby and rhassoul. This teaches us that there is

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a difference between the two. So this is the second evidence offered

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By the scholars who say that every messenger is a prophet and not every prophet is

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a messenger