Channel: Yasir Qadhi
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Bismillah yo, yo Rafi
call the call false
Santa Monica, Allah he's about to catch on hamdu lillah wa Salatu was Salam ala Nabi about the hammer. Right Hamdulillah we are continuing in our series of Adam Alayhis Salam. And in our last lesson I had done the story of, or the incident of Adam Alayhis Salam and how what? That we don't know exactly where they came down. And I mentioned that, in reality all that is mentioned in some of the books of the past, really our tails, there are no bases of where our father Adam came down, and how he met our mother Hawa. And what happened all of this is something that neither is it found in the Quran, nor in the Sunnah, nor even in the authentic things of the Sahaba and whatnot. And so we
simply skip over that and whatever you find is simply narrations or keto or college simply tales that have no bases in our religion. We now move on to the next incident that is mentioned in the Quran, or I should say, many of them I have interpreted it to be an incident in life of Adam Alayhis Salam, and some have interpreted it otherwise, as we will talk about today. And so today's topic we will deal with the Adamic covenant, the covenant of Adam, it has Salam with Allah subhanho wa taala. And this covenant is called the Meetha Ark, it is called the mythique. And the word mythique. It means a strong oath, it means not just a binding promise, but something that is the English word
covenant is what applies here. And that is a strict oath or a strict if you like a treaty that takes place and the Quran mentions this treaty, or the Quran mentions this covenant or this oath, in certain are off verse 172, certain our offers 172 way the Hadera Buka member, the Adam mineral hoodie him the reata, whom, and remember, recall the time when your Lord took from the Children of Adam, from their vote who are from their backs, they vote him, the reata home that Allah extracted their descendants, what Heather whom Allah and fusi him, and he caused them to testify against themselves. I less to be a rugby comb, Am I not your Lord? So this is the famous question, Am I not
your Lord? Although they said, Bala, yes, indeed, Shahidullah we testify, we testify that You are our lord of Allah, until Cuyamaca, Medina, Quran and Heather are feeling so that you cannot say on the Day of Judgment, it's not possible not for you to say on the Day of Judgment, that indeed we were unaware that You are our Lord. So this is a very, very deep and profound and according to some groups, mystical, according to other groups, philosophical verse again, this verse, it has generated a lot of discussion. And the philosopher's took it one way then with also with the Sufis took it another way, and those that are following the Navy narrations of the you know, the, the, the Sahaba
and tabula when they took it one interpretation. So this is a very deep verse about the day of the Covenant, it is also called Yomi ls to the day of EMI, not the day of EMI not your Lord Yomi. Let's do and ruzi understood is also called in the Persian books of the soul, Wolf. It's a very profound verse and of course, the verse deserves many, many lectures about how it has been interpreted, but obviously today, we're going to have to restrict ourselves to how it is related to the story of Adam it has Salaam and also because of my own paradigm and methodology, I will not really go over too much the Mutasa interpretations are the philosophy interpretations. And I will stick with the
traditionalist scholars of Hadith and
the mainstream Sunni interpretation which is of course, overall the paradigm of these series of lectures that you are listening to. So this verse mentions something that happened with Ohara bukem in Beni Adam mill, the hoodie him the reata home that your Lord took from the Children of Adam from their backs or some translated from their loins, their descendants and he caused them to testify against themselves. And he said, Am I not sure Lord. Now,
this verse, In today's lecture, we will mention two main interpretations. Understand, as is always the case that there are many other interpretations. That's beyond the
scope of our lecture for today, there are two main interpretations that we will focus on the first interpretation, which is the dominant interpretation of the scholars of Hadith. And of the mainstream scholars of Tafseer. That are following the methodology of Tafseer build math tool. For those of you that are students of Deaf seed, you know that the seed itself has many genres, you have the seed variety, you have the seed,
a shara, you have the seed of others, you have seed bitmap to the seed going back to what the Sahaba tebboune said, their seed going back to narrations of the first generations. So the majority of scholars of Tafseer bitmap tool and the majority of scholars of Hadith, they interpreted this verse of certain out off to apply to a particular incident in the life of Adam it has set out and that is why we're discussing it. Other interpretations many times don't have this as we will come to the second interpretation. And so if we were to follow that interpretation, this verse has nothing to do, per se with our father. But you should be aware that the majority interpretation is that this
verse applies to a particular incident in the lifetime of our father, the mighty his Salam, and that is the following, that when our father Adam returned to this earth, and after Allah subhanho wa Taala accepted his repentance, Allah azza wa jal on this earth, when Adam was on this earth, I should say that Allah azza wa jal extracted from Adam, he extracted all of the descendants of Adam in their spiritual form. And he spoke to the descendants of Adam, that's us, our forefathers and our children after us. And he spoke directly to all of us, when we were in a state that is a different state, we were in a state that is not a physical state, it is the soul that exists without the body.
And Allah spoke to the soul without being trapped in the body. And Allah said to all of these souls, am I not sure Lord, and the souls responded back in a way that Allah knows how, and the souls affirmed this concept, that indeed, Oh Allah, You are our Lord. And this is called the Meetha, or the covenant, that Allah subhanho wa Taala took that the souls know the creator is Allah and the Lord is Allah, and therefore, there is a knowledge of this covenant, and there is a perception of this reality in all of mankind deep down inside, and hence, the notion of the Covenant, the mythique, it is intrinsically linked with another concept, and that is the concept of the filter,
the filter. So, there are two terms today that we will, you know, have to discuss. The first of them is the metok. And the mythique is a particular incident that took place in the lifetime of a father Adam it his Salam, and the second is the fitrah. And the fitrah will come to later on, it is a type of perception, it is a type of sensory faculty that is ingrained in all of mankind. And then the third and the fifth row are interlinked together, how so we will talk about in a while. So today's topic is a relatively deep one, it is not one of the more simpler ones that I have done in the past. And even today, as always, I say, this is preliminary. In reality, we could do much more than what
time permits, but this is not the location to do that this is not the series to do that in. And just FYI, I have quite a lot of discussion on the topic of fitrah and the mythique, in my dissertation that it did on Ibn Taymiyyah, and his reconciling with reason and Revelation. So this is a topic that is very near and dear to me, and I have researched it in quite a lot of depth for my PhD dissertation. But let us go back to the topic at hand.
The majority interpretation is that the mythique is an incident in the lifetime of Adam Alayhis Salam, how did they derive this number of evidences in the Hadith, the verse can be interpreted in multiple ways. That's really what's at stake here. When your Lord took from when your Lord took from the Children of Adam from their backs, their descendants and made them testify against themselves, Am I not your Lord? They said, Yes. The majority interpretation is based on a number of a hadith, in which this verse is explained in more detail of them. And perhaps the most explicit is a narration from Ibn Abbas Radi Allahu Taala and narrated in the mustard rock of Al Hakim, not in the famous six
books. It's narrated in one of the tertiary books and how Kim died 405 hedgerow and the chain that goes back to even ABIs is a bit of a
dispute similar message is authentic, including the modern LL. Bernie, and how Kim himself said that it is authentic and others said that it is not authentic and others said that it is authentic from Ibn Abbas and not from the Prophet sallallahu alayhi wa sallam. So they said because the narration one narration says even Abbas said the Prophet system said, and another version said, Eben Abbas said, and he then went on without saying, the prophet system said, and so you have a controversy? Is it more for to the Prophet system? Or is it more move on even a bus stopping on a bus, and those who said it is stopping on a bus? They also some of them said, even if he said it, he could not have
said it from his interpretation, he must have heard it from the Prophet sallallahu Why do you said him? All of these controversies exist? What is the narration? Ibn Abbas said, Allah took the Meetha from Adam, at the Valley of a Norman and Norman is a valley outside of of Makkah, very close to our facts. On the day of our offer. He took the covenant with Adam Demeter back at the Valley of a Norman on the day of our offer, from the slab from the loins of Adam. He extracted from his loins, every soul that would be created, and he scattered he spread them all in front of himself. If I can lemma him Kula, he spoke to them directly, unless to build a big boom, Am I not your Lord. So even
abus has a narration, either from himself or in some versions directly attributed to the Prophet sallallahu it he was setting them that Allah took the covenant with our father, Adam, and he extracted all of the firewall, the souls of mankind, and this extraction took place on the day of Allah for the ninth of June, and it took place outside of Makkah, in the broader plains of alpha, the value of Norman, technically is not in alpha, but it is next out of it's over there in the same plains, if you like at the same location, and Allah asked the souls now, this notion of the extraction of the souls and of Allah speaking to the souls, it is referenced in a number of
traditions as well but not as explicit as a bus. So we have for example, an a cinematic reported that the Prophet sallallahu alayhi wa sallam said, that Allah will say, to the one being punished the least in the fire of hell, that if I, if you had everything on Earth, would you ransom yourself off? The man would say, yes, Allah will say, but I asked you much less than this, when you were in the slab when they were in the soul when the loins of Adam, I asked that you not worship any besides me, but you insisted on committing [???] and worshiping others besides me, this hadith in Sahih Muslim Now, this hadith does not mention the extraction. But it does mention I asked you something
much less than this when you were in the loins of Adam. So I asked you something I made a covenant with you, I had a treaty with you, when you were not a physical form when you were in the soles or in the slab of Adam. So this hadith, which is in Sahih, Muslim seems to indicate that there is a covenant that Allah took with the progeny of Adam.
In another narration or motorable pub narrates that I heard the Prophet sallallahu alayhi wa sallam being asked about this verse, the the verse of the mythique. So he responded, that Allah created Adam, and then rubbed his back with his right hand, and cause some of his progeny to appear. And he said, these I created for agenda, and they shall do the deeds of the people of Jenna. Then He rubbed his back again and took out other progeny. And he said, these I created for Jahannam and they shall do the deeds of jahannam. So somebody said, O Messenger of Allah, what then is the point of doing any deeds? And the Prophet sallallahu alayhi wa sallam said, if Allah has created someone for Jenna,
then he shall use him to do the deeds of the people of Jana, and the Hadith goes on. Now this hadith is reported in the mock live Imam Malik and the most of the Imam Muhammad. And once again, there's a controversy is it authentic or does it have a broken chain and some earlier Ma said it is slightly weak and abandon other said that it is has an IT is an accepted Hadith. But once again, in this hadith we have this notion of Allah extracting from Adam the souls. So in this version of the Hadith, there is no conversation between the souls and and Allah, but there is the extraction of the souls. And there is this notion of some people going to gender and some people going to jahannam.
This also leads us to another Hadith that I mentioned way at the beginning of our series of lectures about others
The money has center. And that is the famous hadith of Abu Hurayrah that
Adam Alayhis Salam that Allah azza wa jal robbed the back of Adam and the the souls were spread in front, and every soul had a light emanating from it. And Adam recognize that wood and may not by name but he saw a light that was dealt with and Allah He said, Who is this? And Allah said, that is your son that would and the Hadith goes on. So this Hadith also mentions the notion of the souls being extracted, and Adam seeing all of the souls, there is yet another Hadith Abu Zubaydah Hodari reported that the Prophet sallallahu alayhi wa sallam was asked about Eliza and as it is a practice that was family planning, before there were contraceptions, a man would withdraw before emission, a
man would withdraw before the seed was emitted inside of the woman, and the seed would then be emitted outside of the lady. This is called as acid or the fancy technical term coitus interruptus, which is basically the man withdrawing before ejaculation. That's what it means. So that somebody asked Is this allowed Yasuda law is it allowed for a man to withdraw and not impregnate his wife, he doesn't want to get pregnant. So the Prophet sallallahu alayhi wa sallam said it will not change, or it will not change. For if the child the to be decreed to be born, was one whom Allah had taken the mythique from and the sperm fell on a rock, the roof would still be blown into the lady, and she
would give birth this hadith isn't most sending Muhammad now once again, we have the reference. If that soul Allah had spoken to it at the time of the mythique, then even if the man withdrew, it still would not change anything and the child would be born. So the notion here, so the filthy thing is that it's not going to change other but it's not sinful. This is what our scholars have derived that contraception is not sinful based on this hadith. But what's interesting to note, What did our Prophet system say, if the soul was one whom Allah had already spoken to at the time of the mythique this indicates there wasn't mythique and this indicates Allah spoke to the source at the time of
mythique another Hadith Muslim Muhammad, I would doubt that there is that the Prophet sallallahu alayhi wa sallam said hello to Allah Who add the Mahina Halacha, who, for barraba catifa, who Lumina for Raja return Bobo and nomads, or that Allah created Adam when he created him, and he hid his right fist or, or palm. And from that he took all of the progeny that was a that had a brightness. And he then hit with the left, and he took all of the progeny, but there was a cloud and a darkness in there. And for the ones that were bright, the man is shining. He said these are going to gender and the ones that were spiritually dark, he said these are going to jahannam. And this is narrated
in the Muslim ama as well, once again, we have the notion of extraction. And once again, we have the notion of gender and Jahannam being already announced at the time of Adam Alehissalaam. But there is no conversation over here. And there is also one final narration that we will say that is very indirect about the notion of Allah creating us, pure that the Prophet alayhi salam said this hadith is a Muslim, that Allah says in the hudec Riba, the Kula whom Riba the coulomb in Hungary by the coulomb kunafa, I created my servants, all of them pure. And then the shayateen came and diverted them away from their religion. So there is this notion of having created all of mankind on a pure
state. Now, I quoted here five or six narrations.
And from this, actually, there are many more, by the way, a poverty the famous Mufasa poverty. He has over 33 narrations from the Sahaba and tebboune. So it's not just on the Sahaba over 33 narrations from Oklahoma. You've been kept in a bus from Mujahid Jubail Abrahamic, automata, Bravo and others that paint a very clear picture in his tafsir and that is that Allah subhanho wa Taala
rubbed his hand on the back of Adam, or extracted in some mechanism, the souls from Adam near the sacred plane of out of fat on the day of the ninth of the hedger, and he extracted all of the progeny that would come until the day of judgment. And he collected all of these souls, not in their physical bodies, the souls and he spoke to them in one audience and he addressed them directly speaking to them saying, unless trigger a beacon and all of the souls collectively responded, yes, You are our Lord. And it was at this time
frame that Allah identified, who are which of these descendants were destined for Jenna, and which of these descendants were destined for jahannam. And this is very clear in our poverty stuff seed and poverty is of course of the earliest and the most grandiose of all of our to have seers. So Tafseer of authority is very clear, that we thought with Adam was an actual physical occurrence enacted after the fall on this earth, in which Allah reaffirmed and mankind acknowledged that Allah is the one or Rob Now, a tuber. He says, The fitrah represents the Mita. What is the fitrah it is basically that which the mythique
manifested. So this concept of the mythique being an actual occurrence, it is the dominant interpretation. You have ibn Abdullah Baba and you have so many great scholars of the past. They interpret the verse of the mythique to be one incident in the lifetime of Adam alayhis, salam, and Imam to Holloway in his famous creed, he lists that of the things that suddenly people believe is the covenant that Allah took from Adam, it is one of the fundamental pillars of how is creed so it becomes a pillar of the Creed for Imam as to how we the mythos that Allah took with Adam becomes a creed. But that is one opinion, and others have other opinions as well, even if the how we listed
poverty is decisive, there are other voices as well. And they view the Mytho as being something different. And if you follow this other interpretation, that in reality, it would not be in our discussion, because it does not become something specific to Adam, and it does not become a specific incident to Adam it his setup, who held this view. Very interestingly, we have some of the giants of other traditions and even one of the giants of the Sunni tradition, we have the giant of the mortiser tradition as the machete we have some of the great Usha or albedo we and an SFP. And we have in this list as well surprise to many of you, none other than shareholders, Nam, Ibn Taymiyyah.
All of them had a different opinion than what I have just said. And even though the details of their opinions might be different amongst themselves, they all combined together, that the Mytho was not an occurrence that happened with Adam it his Salam, that mythique is not a one off. occurrence. It's not an actual incident. Rather, it is the evidences that Allah has placed within the creation that demonstrate his existence. So then without is not a conversation is not an incident. It is simply the tools within us. Now, according to the machete, and by law, we unnecessary, those tools are intellectual illogical. And according to Ibn Taymiyyah, the tool is the fifth row. So this is where
they differ amongst themselves, but they both agree that there was no extraction. There was no conversation. There was no speaking that is actual, let's do better, because it is metaphorical that Allah azza wa jal is speaking not with the speech of Kalam, but the speech of evidences. This is what they say, right? That it's not the shahada of the tongue that mankind said it is the shahada of the soul. So there is now a very marked difference over here. And so as Mr. Shetty with regards to this verse, sort of, out of 172 He says that the entire incident is a parable allegorical in nature, Tim Thiel, what the heel is not an actual conversation. The method for exam actually is not a verbal
testimony or a physical extraction, but rather a representation of the numerous rational evidences that Allah has provided for His servants in order to manifest His existence and the fact that he is one and these evidences are so clear, that it is as if Allah is asking the Children of Adam and Allah is causing them to admit not with their tongue, but with their existence and their souls do not know I am your Lord and their souls and their existence cries out not their tongue, and not at one point in time, but their entire demeanor and their entire psyche is affirming that ALLAH SubhanA wa Tada is one and as the Moksha he says, this is the type of metaphorical language that is the
hallmark of the Quran. And he gives many examples for this. And even Taymiyah of course, is going to take this in a slightly different way.
Even Taymiyah says that most of these Hadith are weak in nature. And he is right to say so that in fact it is true that each of these are Hadith individually, almost all of them people
have found problems with an L Bernie the famous more Hadith of the previous generation. He says all of them put together strengthen the notion of mythical and even Taymiyah says, Well, each one is slightly weak here and there, the majority are was said that I could hack him, which is one of the weaker books overall. And most of the Muhammad has one or two here and there. And the the narration is there is nothing explicit in cyber Hadi, and the one or two assigned Muslim, they don't mention Allah speaking, it just mentions the concept and even to me is not against the concept of democracy is not against the concept. They're against this notion of an actual conversation taking place and
an actual Allah speaking at us to become an extracting from the loins of Adam. And this interpretation, even Taymiyah argues, is supported by the fact that this extraction is taking place not from Adam, but from the reach of Adam. So what is the Quran say? Wait a hydra book, Min Bernie Adama when Allah when your Lord took from the Children of Adam, okay, so even Tamia is saying this extraction is not occurring from one entity, Adam. Rather, Allah is saying every time a new generation comes, their psyche and their existence and their fitrah acknowledges that Allah Zosia is one. So even Taymiyah, interestingly enough, and this is going to be a shock to many of those who
haven't read them into me and they have their own perceptions of the movement and of the people who've been Tamia in this issue actually supports by enlarge the mortiser, the interpretation, and he does not support the authority, or the majority of the self. In fact, he goes against the self interpretation, and he has his own interpretation of this regard. And of course, this is not the time to get into the details of all of this, but he has his methodology and his reason for doing so. So these are the two main interpretations of this verse. And Allah knows best but it does seem to me that the majority interpretation of the early scholars does seem to have a basis to it. And it does
seem and Allah knows best that Allah azza wa jal extracted from our father Adam, he extracted all of the souls of mankind and this extraction occurred here on Earth. And this is a really interesting question. Why did it occur on Earth and not up in the heavens? Why did Allah subhanho wa Taala wait until Adam came down to this earth and then extracted all of these souls from the loins are from the back of Adam, Allah knows best this is something I have thought about for a bit and Allah knows best I'll share with you my my views and they could be right to could be wrong. of the reasons that I think this is a more appropriate is that Allah subhana wa Tada is demonstrating that this progeny is
meant for Earth. And it is more appropriate that this take place on earth in Niger and often out of the Khalifa. Allah honored Adam in a special honoring, and Allah created atom with his own hands. And Allah azza wa jal caused Adam to enter agenda, because he wants to show that the default is that we're going to go back to Jenner. But we were meant for this earth as a species. And so we should be born as a species on this earth. And so quite literally, quite literally, we are born ie our souls are first created here on Earth, we are extracted from Adam spiritually, and our spiritual birth, our physical birth is one we were born from the wounds of our mothers, but there is a spiritual
birth before that one, and that spiritual birth took place over here.
Also, one of the wisdoms could be that Allah azza wa jal wanted to demonstrate to Adam it his Salam that his repentance had been accepted, and that he has been destined for a magnificent part in human history. And for the father of human history, actually. So when Adams repentance is accepted, ALLAH SubhanA wa Taala shows him a miracle. And that miracle is to extract the billions and billions and billions of people who will ever live and show them who they will be not by name, but by quantity, and by light. So there is a sign here that Adam has been honored. Can you imagine? I mean, we don't even know how many billions of people and can you imagine the quantity billions, right? And Adam
Alayhis Salam is seeing that this is going to be his progeny. And he's looking as far as the eyes can see and more and he realizes that he has a legacy here on earth. What else is going to cheer him up after having been, you know, cause to fall from Jenna, what else is going to give him that boost of confidence that will cause him to you know, continue with that optimism and
What not so Allah subhanho wa Taala is showing him Oh Adam, this is your legacy, this is who you're going to be. So what an opportune time to show him on Earth after he has fallen. And after there has been a level of you know, an amount of repentance and you know sadness and sorrow. Now Allah azza wa jal cheers him up, and Allah shows him what is going to happen with him and his progeny. Another point over here is that there is no doubt that there is a symbolism, there is a symbolism that is linked to our alpha, and that is linked to the rebirth of mankind. And that is linked to the ninth of the ledger. All of this symbolism is every single year brought up every single year by our hotel
about the hotel observer giving a hot buzz on the day of alpha and those that are going for hedge and that is that hedge signifies a rebirth. Just like Allah subhana wa Tada created us on that first time. So when we go for Hajj, we are at the place of our birth. And just like when Allah created us, we were pure. In the factory by the coulomb kunafa I created my servants all of them pure. So to when we go for hedge, we are pure, we will come back pure. And just like we were born pure, we're going to coming out pure. So to we're going to come back from hedge absolutely pure and the concept of a rebirth from hedge is actually explicit. Our Prophet sallallahu alayhi wa sallam said that
whoever performs the Hajj, and he does not commit any sin, nor does He do any vulgar talk, he shall return from his hedge, as pure as the day his mother gave birth to him. There's no authentic hadith. And it fits in perfectly with the notion of our alpha and another man, and the extraction of Adam and the souls of Adam, and the birth of all of us purely over there, it fits in perfectly with that motif. So every single Hajj season, we should remember, we were literally born on the day of Hajj, and everyone who goes for Hajj, we should remember that that is the physical place of our spiritual birth. And it is the symbolism of coming, the origin was over here, and the purity was over here.
And the testimony was over here. And so we should be reminded of that as we go for hedge or even if we don't go for hedge on the days of hedge and on the day of alpha. So, this is the concept of the mythique. Now, we will have to also go into a bit of a tangent and it is a necessary one and shall be of interest to you.
And that is the notion of the fitrah because I said that the meta and the fifth are are related to one another, the mythique. The covenant is directly linked to the issue of the fitrah. Now which one is first? Is the fitrah predating the Mita what is the mythos predating the fitrah? Well, Allah knows best. It appears that the fitrah predates the mythique and the missa arc is a manifestation of the fitrah. In other words, the fitrah is something that Allah created mankind upon it is within every single soul. And when Allah asked, am I not sure, Lord, the fitrah automatically responded yes, we know you are our Lord. What this indicates is that the fitrah is something that is embedded
in the soul, though you cannot have the soul without the fitrah. It is I have said in other lectures of mine, this spiritual DNA, it is the spiritual DNA embodied within the soul. And this is proven by the way by another incident. We learnt and I mentioned this when I talked about the creation of Adam, that when the soul was blown into Adam, what did Adam do? Adam sneezed. And instantaneously Adam said, Alhamdulillah question. How did he know to praise Allah? When Allah had not said anything to him yet? How did he know to praise Allah, the response? The fifth Allah was what automatically caused Adam to say, Alhamdulillah when Adam said that Hamdulillah he knows there is a God, he knows
that God is Allah subhanho wa Taala and he knows to praise that God all of this is embodied in the fifth Torah. The same goes for the metok when Allah said ls to be robbed become these souls had not yet received a book. No prophet had been sent to them. There is no communication that Allah has done yet to them. And yet he asks them less to be Rob become, Am I not your Lord? Question from
Where were they supposed to know the answer? When nothing has been communicated to them? How were they to answer when no prophet has been sent and no book has been revealed, and no divine communication has yet to be given response. The knowledge of Allah and the worship of Allah and the praise of Allah is already embodied in our existence, we cannot exist, except that we know who our Creator is, our creation screams the existence of the Creator, and not just metaphorically with utmost restrictive and Tamia. That's his opinion, and he has the right to hold it, but actually within ourselves and within the mythos and within deep fitrah. And this is what Allah himself says
in the Quran and SUTA room, verse 35th, rotta, Allah He Leti Fatah, NASA lay that this is the fitrah that Allah created mankind upon. And by the way, the verse of the covenant to mythique.
Look at how it is phrased, unless to be or become, Am I not your Lord is very interesting. Allah did not say, Who is your Lord?
Allah did not say, Who is your Lord? Rather, he said, Am I not your Lord? This type of question is called a rhetorical question. And a rhetorical question is different than a standard question. A standard question is, What is your name? Who is your teacher? Who is your father? What is this? What is that? A rhetorical question? Is your name not such and such? Am I not your father? And a rhetorical question is always meant to emphasize something that is already known. You already know the answer. But the point is to affirm that what you already know, is not the capital of Italy, Rome, you say is not is not your name, you know your acid, you already know that you're affirming it
right? And if your father says to you, am I not your father, right? So the the knowledge is there. The rhetorical question is meant to affirm that which is already known. So when Allah is saying, Am I not your Lord, this means the knowledge in the Children of Adam is already there. And therefore, where did this knowledge come from? It comes from the fitrah. Now the concept of fitrah, this is not the time to go into a lot of detail. But still, because I have raised them, he thought it is important. And because we're talking about the creation of the children of Adam, it is important to just briefly mention a bit me his views on the fitrah, which is something that even to me was the
first to develop to this notion. And it is also very interesting, it is something I believe will come in handy for many different topics I've spoken about the fitrah when it comes to the notion of God's existence when it comes to notion of morality. I have spoken about this in multiple lectures. So the fitrah is a psycho spiritual human faculty that bestows on man, the innate belief that there is a God, there is an all powerful, all perfect divine being. But it's not just a knowledge of this God, it actually allows man to have a higher purpose and goal, you want to do more than just live, you want to worship your Lord, you want to love your Lord, the fitrah, it teaches man the basis of
morality, it causes you to know when you do good that it is good. And when you do bad that it is bad, and it wants you to be good. It affirms that you are naturally inclined towards the truth, and that you want to know the truth, and that you want to be a good person. And when you are a good person, you feel good. And when you're a bad person, you know it and you feel bad about it. This is what we call conscience. So the fitrah teaches us the basis of morality. And the fitrah also teaches us to feel good when we are good and to feel bad when we are bad. And this is a matter of conscience. So when we give to the poor, we feel good that we're giving to the poor, when we are
cheating and lying and stealing, we feel bad that we are doing this, the fitrah as well according to the Quran, and according to of course, how even to me understood it in this regard is not just morality. It is actually a type of faculty, just like the brain just like the intellect and it is able to recognize the truth of any prophetic message and to receive the perception of Allah's revelation. Just like even Taymiyah puts this just like the healthy eye recognizes the light and can see so to the fitrah recognizes the revelation from Allah editing inclined towards the truth. So this fitrah it shows us that the Meetha the covenant with Allah subhana wa Tada when it took place,
it gave us that knowledge of who is Allah subhanho wa Taala and
This notion of the children of Adam affirming, Allah is their Lord. It is an actual affirmation of the reality of the fitrah. So to summarize, and to conclude this, this portion and the section, the majority of aroma of Hadith, and of the early scholars of Tafseer, in contrast to some other interpretations, they believe that when our father Adam, it he said, um, when he came down to this earth, that Allah subhanho wa taala, accepted his repentance, of course, this is in the Quran, and that at that point in time, Allah subhanho, wa taala, created all of the other souls, that's us. And these souls were created on Earth, in contrast to the Adamic soul, which is created up there. And
the souls of, of the children of Adam were extracted from the soul of Adam. And these souls, they had a cognitive cognitive sense, they could understand that Allah speaking to them, and Allah spoke to them. And Allah asked them, am I not sure, Lord, it was also at this point in time, that the souls were divided into good and evil, and one category were said are going to gender. And another category are going to Johanna. Now, this notion of predestination and of other and of its linkage with our father, Adam, this is also something that requires a discussion and perhaps next time, we will discuss the notion of other predestination through the story of Adam Alehissalaam. That's not
the topic of today. Today, the topic is the mythical the fitrah. And so these souls were then categorized into good and evil, and the souls affirmed that Allah azza wa jal is the Creator. And that is called the Meetha. And we said that the mythique is a manifestation of the inner reality of the fitrah. Now, there's one more issue inshallah just mentioned it today, and then Inshallah, we'll come back to it in our next lecture, because it is an entirely different topic. And that is, as we said, the story of Adam and the notion of other of predestination. And there are a number of aspects of other that are mentioned to the story of Adam. And of course, this is a very juicy topic and
tangent, which we can spend many lectures on the reality of Hodel. But again, because we're talking about Adam, we're gonna have to link it to Adam it his setup. So there's a number of points here of them is this reality of the souls of the children of Adam being told beforehand, that some are going to gender and some are going to jahannam. And this is something that is well mentioned, in many a hadith, that Allah created the souls that Adam saw his progeny. And that a large group, we're going to Jenner at a large group, we're going to jahannam and this is before we are physically in existence, and of them as well, is the famous narration, which is mentioned by a number of Sahaba,
that Adam and Musa had a conversation or argument with one another, with one another. In one version, Musa asks Allah that Allah allow me to see Adam. And so Adam is shown to Musa whether this was in a dream, or whether this was in the bazaar. However, it is possible for the prophets to see other prophets. And so Musa said to Adam, or Adam, you are our father. Are you not? Adam said yes. Did not Allah create you with his own hands? Yes. Did not Allah fashion you? Yes. Did not the angels bow down to you? Yes. Did not you enter Jannah and you eat from the fruits of gender? Yes, yes, yes, yes, yes. Then Musa says, Why then? Did you disobeyed Allah? And why did you eat from the tree? And
why did you call us to cause us to be expelled, so that we are now on earth? Why did you do this sin so that we are now on Earth? So then Adam responds back that, are you not Musa? Yes, I am. The one whom Allah favored. Yes, the one whom Allah spoke to, yes, the one whom Allah revealed the Torah to Yes, he wrote with his own hands. Yes. So Adam then affirms you are that Musa? Then Adam says, Do you blame me for a deed that Allah had written? I would do 40 years before the creation in one version 50,000 years and another version he had written in the law and my fault. Do you blame me for something that was written before I was created? And the Prophet sallallahu alayhi wa sallam said,
so Adam won the argument against Musa Adam won the argument against Musa than one when he won the argument against Musa this hadith. Once again, links are them with the notion of other predestination, just like the Hadith of the mythique. It links other predestination and at this stage, everybody
He's asking, well, if everything has been pre decreed, and if even Adam is saying, hey, what's it's not my fault Allah decreed that I would eat from the tree, then what is the use of doing any deeds? And this is exactly what the Sahaba themselves one of them said, yeah rasool Allah, what's the point of doing any deeds when all of it has been predestined? And this is a very, very good topic. I'm going to have to stop that there because that's a very long topic. We're going to talk about this next time. But in summary, we believe in other but we don't believe that other unbelief and other is used to justify the doing of sins, we can justify past occurrences that one has repented from, we
can justify that with other but we cannot justify the future with other because we do not know what the other has been decreed. But we're going to go back to this and decipher and talk in more detail, especially about this conversation between Adam and Musa. In our next lecture. We have come to the end of today's lecture. So until next time, Insha Allah Tada is akmola Hara was salam Wa alaykum Warahmatullahi Wabarakatuh.
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