Zia Sheikh – Tafseer Of Surah BaniIsrael Session 4

Zia Sheikh
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The speaker discusses various hadiths related to Islam, including predictions of death and promises of satisfaction, people held accountable for actions, and the need for people to act with their children. They provide examples of hadiths used in front of Allah's law. The importance of not giving any false advice or false predictions to anyone is emphasized, along with the use of weak hadiths as evidence of weakness and the timeframe for the end of the day. The importance of the rainbow and the use of the cloud as bridges to the world is also discussed.

AI: Summary ©

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			I love you.
		
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			Right.
		
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			A'udhu Billahi Minash Shaitanir Rajeem Bismillahir Rahmanir
		
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			Raheem Man Ihtada Fa Innama Yahtadee Li Nafsih
		
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			Wa Man Zalla Fa Innama Ya Zillu Alayhaa
		
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			Wa La Taziru Waziratun Wizra Ukhraa Wa Ma
		
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			Kunna Muazzeebeena Hatta Naba'aka Rasoola Last week
		
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			we were doing and got up to ayah
		
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			number 15.
		
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			And I had promised that I will talk
		
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			in detail about ayah number 15 this week
		
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			because there is a subject of discussion at
		
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			the end of it in which Allah SWT
		
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			says Wa Ma Kunna Muazzeebeena Hatta Naba'aka
		
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			Rasoola We are not going to punish people
		
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			until we send a prophet.
		
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			So there are a few situations that occur
		
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			here.
		
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			Firstly we have people who die in childhood.
		
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			We have situations where there are people who
		
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			come in between prophets.
		
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			There are people who are Majnoon, who are
		
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			not mentally stable.
		
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			You have situations where people are disabled.
		
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			So what about these situations and what's going
		
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			to occur?
		
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			And all of this discussion takes place under
		
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			the subject of Wa Ma Kunna Muazzeebeena Hatta
		
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			Naba'aka Rasoola That we don't punish until
		
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			we send a prophet.
		
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			So this ayah, again I will do the
		
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			translation and then the explanation of the last
		
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			portion.
		
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			Allah SWT says Whoever is guided, he is
		
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			guided for his own benefit.
		
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			And whoever is misguided, then he is misguided
		
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			against himself, against his own nafs.
		
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			Nobody will hold the weight of anybody else
		
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			on the Day of Judgement.
		
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			Meaning, everybody is accountable for his own actions.
		
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			Except for those people that compelled others to
		
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			do bad deeds, that pushed others to do
		
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			bad deeds, then for those people, the situation
		
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			is that the fact that they compelled others
		
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			to do bad deeds, that is a bad
		
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			deed by itself.
		
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			So they will be also held accountable for
		
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			that and they will be punished for that.
		
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			And then finally Allah says And we don't
		
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			punish until we send a prophet.
		
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			So this is the thing that we are
		
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			going to discuss.
		
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			What does that actually mean?
		
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			So there is a few hadith that I
		
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			am going to cover and then after that
		
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			I am going to explain the different opinions
		
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			of the scholars based upon those hadith that
		
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			I am going to mention.
		
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			The first hadith is related by Imam Ahmed,
		
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			He narrates from Aswad ibn Sari There is
		
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			going to be four kinds of people that
		
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			are going to stand in front of Allah
		
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			SWT and they are going to plead their
		
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			cases.
		
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			Who are they?
		
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			A deaf person who could not hear anything.
		
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			A person who was mentally deficient.
		
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			A person who was severely old.
		
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			And a person who died in the fatrah.
		
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			Fatrah means a long period that takes place
		
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			between the coming of two prophets.
		
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			So he didn't actually meet a prophet and
		
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			in the meantime his people became misguided and
		
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			he was born and died in that period
		
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			in which there was no prophet.
		
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			So these four people, they are going to
		
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			plead their cases in front of Allah SWT
		
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			on the day of judgement.
		
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			The deaf person is going to say, Oh
		
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			my lord, Islam came, I didn't hear anything.
		
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			The prophets came, the messengers came, the scholars
		
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			came, I didn't hear anything.
		
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			So why should I be held accountable?
		
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			The mentally deficient person is going to say,
		
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			My lord, Islam has come and the children
		
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			are throwing stones at me.
		
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			Islam came and all this while, children used
		
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			to throw dung at me.
		
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			Meaning, I was the village madman and people
		
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			used to, kids even, used to throw pieces
		
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			of dung at me, ridiculing me because of
		
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			my foolishness and because of the fact that
		
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			I was crazy.
		
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			So why should I be held accountable?
		
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			The severely old person is going to say,
		
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			Oh Allah, Islam came, I didn't understand anything
		
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			because I was old and I couldn't understand,
		
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			I didn't have that capacity anymore to understand
		
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			and internalize anything.
		
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			The one who died in the state of
		
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			fatrah, in the time between the prophets, he
		
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			is going to say, He is going to
		
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			say, He is going to say that no
		
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			prophet came.
		
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			And they are all going to say, all
		
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			of these four people, they are going to
		
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			promise to Allah SWT, they are going to
		
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			take an oath to Allah SWT, for you
		
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			to say to him, So Allah SWT is
		
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			going to give them the message that go
		
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			enter the hellfire.
		
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			You know all four of them, all four
		
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			groups of people, they are going to be
		
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			told, enter the hellfire.
		
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			The Prophet SAW said, The Prophet SAW said,
		
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			I swear by Allah, that if they had
		
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			entered that fire, then it would have been
		
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			cold and a means of peace for them.
		
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			So that's the first hadith.
		
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			The second hadith, The second hadith, The Prophet
		
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			SAW was asked about the children of the
		
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			Muslims, meaning when they pass away, what's going
		
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			to happen to them.
		
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			The Prophet SAW said, They are going to
		
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			be with their forefathers.
		
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			He was asked about the children of the
		
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			Mushrikeen.
		
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			He said, They are going to be also
		
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			with their forefathers.
		
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			The Prophet SAW was asked, What are they
		
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			going to do?
		
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			What's going to happen to them?
		
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			Allah SWT knows best about them.
		
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			So that was the second hadith.
		
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			The third hadith, On
		
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			the Day of Judgment, people are going to
		
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			be coming with their sins and their misdeeds
		
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			in front of Allah SWT.
		
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			And they are going to present a case
		
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			to Allah SWT, and they are going to
		
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			say, Oh Allah, you didn't send any Prophet
		
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			to us.
		
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			And no command of yours came to us.
		
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			If you had sent a Prophet to us,
		
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			we would have been the most obedient of
		
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			your slaves.
		
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			Allah SWT is going to say to them,
		
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			If I command you to do something, are
		
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			you going to do it?
		
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			They are going to say, Yes, of course.
		
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			Allah SWT is going to command them to
		
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			enter into the Hellfire.
		
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			Go to the Hellfire and enter it.
		
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			When they get close to it, they see
		
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			it fearsome and making noise, and you know,
		
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			like a fire that's really raging.
		
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			It's making a huge sound.
		
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			They are going to go back to their
		
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			Lord.
		
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			They are going to plead to Allah SWT,
		
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			Oh Allah, take us out from this situation,
		
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			protect us from this situation.
		
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			Didn't you say that you are going to
		
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			obey me if I ordered you to do
		
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			something?
		
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			Allah SWT is going to tell them again,
		
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			Go to the Hellfire, enter it.
		
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			So at that time, they are going to
		
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			go, they are going to see it, and
		
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			they are going to come back again.
		
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			To say, we cannot do it, oh Allah.
		
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			Allah SWT is going to then tell them,
		
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			Get into that Hellfire in the state of
		
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			disgrace.
		
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			The Prophet SAW said, If they had entered
		
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			it the first time, it would have been
		
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			cold and a means of peace for them.
		
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			The next hadith, The Prophet SAW said, All
		
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			the children are born on the fitrah.
		
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			This is the next hadith.
		
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			People are going to say, Oh Prophet of
		
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			Allah, people said, Oh Prophet of Allah, what
		
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			about the children of the mushrikeen?
		
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			Are they also born on Islam?
		
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			The Prophet SAW said, Even the children of
		
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			the mushrikeen.
		
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			The next hadith, Narrates from Bani Suraym, she
		
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			said, My uncle, he narrated a hadith and
		
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			said, I asked the Prophet SAW, Who is
		
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			going to be in Paradise?
		
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			Prophet SAW mentioned four people.
		
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			He said that the Prophet is going to
		
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			be in Paradise.
		
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			The martyr, the shaheed is going to be
		
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			in Paradise.
		
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			The maulood, meaning a child, is going to
		
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			be in Paradise.
		
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			And waeed, waeed means, Those children that were
		
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			buried alive by their parents, like the children,
		
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			like the girls, they were buried alive, she
		
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			is going to be in Jannah.
		
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			So basically the children are going to be
		
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			in Jannah, according to this hadith.
		
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			So, These are the hadith that are mentioned
		
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			about this topic.
		
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			Now based upon these hadith, there is a
		
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			difference of opinion.
		
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			That some scholars, they say, that the children
		
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			of the mushrikeen, they are going to go
		
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			to the hellfire.
		
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			Some say no, they are going to go
		
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			to Jannah, and some say tawakuf, meaning, we
		
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			don't say anything.
		
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			There is one particular argument that has been
		
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			presented, that is, that Ibn Kathir mentions, he
		
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			says, that Ibn Abdul Barr, he says that
		
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			the majority of the hadith that are related
		
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			about this issue, they are weak.
		
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			Okay, so they cannot be used as proof.
		
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			He basically makes an argument, and Ibn Kathir
		
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			responds to that argument.
		
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			So the first argument is, that all of
		
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			these weak hadith are weak.
		
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			Okay, the second argument is, that the day
		
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			of judgment is the day of jaza.
		
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			It is the day of recompense.
		
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			It is not the day of taklif, where
		
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			people are ordered to do things.
		
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			So in these hadith, we see that Allah
		
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			SWT is telling people to go to the
		
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			hellfire.
		
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			That is the day of recompense.
		
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			It's not the day in which people are
		
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			supposed to be, you know, ordered to do
		
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			things.
		
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			They are supposed to be just punished or
		
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			rewarded.
		
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			So it doesn't make sense.
		
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			That's the second argument that he has.
		
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			And the third thing is, that to jump
		
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			into the fire, it is not in the
		
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			ability for the people to jump into a
		
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			fire.
		
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			Allah SWT doesn't burden a soul beyond its
		
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			capacity.
		
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			So all of these things, according to Ibn
		
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			Abdul Bark, doesn't make sense.
		
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			However, Ibn Kathir, he responds to that, and
		
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			he says, that hadith of this situation, there
		
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			are some hadith which are strong, and some
		
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			are weak.
		
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			But the thing is, the issue with weak
		
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			hadith is, that when there are plenty of
		
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			weak hadith, they actually fortify each other.
		
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			They strengthen each other's argument.
		
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			So all of these hadith when combined, they
		
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			can actually be used as an argument.
		
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			So this is the thing that he says.
		
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			He says, إِنَّ حَدِيثَ هَذَا الْبَابُ مِنْهَا مَا
		
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			هُوَ صَحِيحٌ كَمَا قَدْ نَسَى عَلَى ذَلِكَ كَثِيرٌ
		
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			مِّنْ أَئِمَّةِ الْعُلَمَاءِ وَمِنْهَا مَا هُوَ حَسَنٌ وَمِنْهَا
		
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			مَا هُوَ ضَعِيفٌ يُتَقَوَّى بِالصَّحِيحِ وَالحَسَنِ So he
		
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			says, there are strong hadith, there are strong
		
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			hadith, and there are weak hadith, and the
		
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			weak hadith are actually strengthened by the fact
		
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			that there are strong hadith mentioned already.
		
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			وَإِذَا كَانَتْ أَحَدِيثُ الْبَابِ الْوَاحِدُ مُتَّصِلًا مُتَعَاضِذًا عَلَى
		
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			هَذَا النَّمْتِ أَفَادَتْ الْحُجَّةُ عِنْدَ النَّاظِرِ فِيهَا When
		
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			there are many hadith, they basically strengthen each
		
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			other.
		
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			Okay, so the person who reads them, they
		
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			can derive a proof from it.
		
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			The second argument was, that the Hereafter is
		
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			the place of Jazaa and recompense.
		
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			It is not the place of Takleef.
		
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			So he responds and says, that there are
		
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			other ayat in the Qur'an in which
		
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			Allah SWT commands people to do things.
		
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			Allah says in the Qur'an, يَوْمَ يُكْشَفُ
		
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			عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِعُونَ Allah
		
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			SWT is going to remove and open his
		
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			shin, whatever the shin means, and however it
		
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			is, we don't know.
		
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			But Allah SWT is going to open it,
		
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			and people are going to be commanded to
		
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			make Sajdah.
		
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			And the Munafiqeen, they are not going to
		
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			be able to make Sajdah.
		
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			So here Allah is commanding people, right?
		
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			So this is an example of Allah commanding
		
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			people on the Day of Judgment.
		
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			And people either being able to make Sajdah,
		
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			the Mu'mineen will be able to make Sajdah,
		
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			and the Munafiqeen will not be able to
		
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			make Sajdah.
		
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			So this again counters the argument.
		
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			It's mentioned in Sahih Hadith, that the Mu'mineen
		
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			are going to be prostrating to Allah SWT
		
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			after the command comes on the Day of
		
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			Judgment.
		
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			And the Munafiqeen is not going to be
		
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			able to do that.
		
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			In fact, the Munafiqeen's back is going to
		
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			become stiff.
		
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			And each time he tries to bend over
		
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			to make Sajdah, he's going to fall on
		
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			his neck.
		
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			He's not going to be able to make
		
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			Sajdah.
		
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			And it's also mentioned in Sahih Hadith, in
		
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			Bukhari and Muslim, about a man who's going
		
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			to be the last of the people of
		
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			the dwellers of the Hellfire.
		
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			The last of the people that are going
		
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			to enter Paradise.
		
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			You've probably heard this Hadith before, right?
		
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			This person who's going to come out of
		
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			the Hellfire.
		
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			So Allah SWT, He's going to plead to
		
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			Allah SWT that, Oh Allah, take me just
		
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			a little bit closer to Jannah.
		
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			I just want to see it a little
		
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			bit.
		
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			So Allah SWT is going to tell him,
		
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			Are you going to ask me for anything
		
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			after that?
		
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			So he's going to say, No, I'm not
		
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			going to ask you anything.
		
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			So then, after a while, he's going to
		
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			be sitting close to Jannah.
		
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			He's going to say, Oh Allah, take me
		
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			just into the boundary of Jannah.
		
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			So Allah SWT is going to say, Didn't
		
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			you tell me that you're not going to
		
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			ask me again?
		
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			So make sure you don't ask me again.
		
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			So he's going to say, Oh Allah, I'm
		
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			not going to ask you again.
		
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			After that, he's going to keep on asking
		
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			until Allah SWT is going to bless him
		
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			with a Jannah which is ten times bigger
		
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			than this world.
		
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			So we see that even in the hereafter,
		
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			Allah SWT tells him not to ask again
		
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			and again.
		
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			So Allah is commanding him, right?
		
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			So we see from this that Allah can
		
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			command in the hereafter.
		
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			So this is a further proof that it
		
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			is within the capability for Allah SWT to
		
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			do that.
		
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			So there should not be any argument.
		
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			The second thing is, the third argument that
		
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			he had is, Allah SWT commands people to
		
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			jump into the fire and Allah should not
		
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			be telling people to do something which they
		
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			are not capable of doing.
		
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			لا يُقَلِّفُ اللَّهُ نَفْسًا إِلَّا أُسَعَهَا But then,
		
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			it's a very common knowledge and mentioned in
		
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			many hadith that there's going to be a
		
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			bridge over the hellfire which is going to
		
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			be finer than a hair and sharper than
		
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			a sword.
		
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			And everybody is commanded to cross over that
		
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			bridge, right?
		
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			So, to the mind, this is something that
		
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			is impossible.
		
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			So how come Allah SWT is telling people
		
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			to do something impossible?
		
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			This is an example of that.
		
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			Some people are going to cross it at
		
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			the speed of lightning and they're not going
		
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			to even realize.
		
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			Some of them are going to be walking
		
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			across, some of them are going to be
		
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			running across, some of them are going to
		
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			be falling into the hellfire.
		
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			So this is known in sahih hadith which
		
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			Allah SWT commanded them to do.
		
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			So again, Allah can command people to do
		
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			something which is impossible in the hereafter.
		
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			So again, all of the arguments that Ibn
		
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			Abdul-Bal presented seem to have been nullified
		
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			by Ibn Kathir.
		
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			So then, the summary is that there are
		
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			now three opinions.
		
00:22:04 --> 00:22:09
			The first opinion is that the people who
		
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			died in childhood or they didn't get a
		
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			message from Allah SWT, they're going to be
		
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			in Jannah.
		
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			This is actually the opinion about the children
		
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			of the mushrikeen.
		
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			This is specifically about that.
		
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			The first opinion is, they're going to be
		
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			in Jannah.
		
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			And there's a hadith in which on the
		
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			night of Mi'raj, the Prophet SAW, he
		
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			saw Ibrahim SAW and surrounding Ibrahim SAW were
		
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			children.
		
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			And these were the children that had passed
		
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			away.
		
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			The Prophet SAW asked Jibreel SAW, who are
		
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			these children?
		
00:22:44 --> 00:22:47
			Jibreel SAW answered and said, these are the
		
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			awlaad, these are the children of the mushrikeen.
		
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			They are with the Prophet Ibrahim SAW.
		
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			On the right hand side were the muslimeen,
		
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			the kids of the muslims.
		
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			On the left hand side were the kids
		
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			of the mushrikeen.
		
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			So this is the first opinion.
		
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			And based upon that opinion, based upon that
		
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			hadith, the scholars say that the children of
		
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			the mushrikeen, they're going to be in Jannah.
		
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			The second opinion is that they're going to
		
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			be with their forefathers, with their fathers in
		
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			the hellfire.
		
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			And this is proven by a riwayat of
		
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			Abdullah ibn Abi Qais who narrates that he
		
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			came to Aisha RA and he asked her
		
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			about the children of the kuffar.
		
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			Fa qalat, qala Rasool Allah SAW, hum tabu
		
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			'un li aba'ihim, they're going to be
		
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			following in the footsteps of their fathers.
		
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			Fa qultu ya Rasool Allah, bila a'mal.
		
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			So Aisha RA says, I asked the Prophet
		
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			SAW that even without doing deeds, Fa qala
		
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			Allahu a'lamu bima kanu a'mileen.
		
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			Allah, the Prophet SAW responded by saying that
		
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			Allah knows best what they would have done
		
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			in the future.
		
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			So this is the second opinion, that they're
		
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			going to be following the footsteps of their
		
00:24:02 --> 00:24:02
			fathers.
		
00:24:02 --> 00:24:05
			And the third opinion is, at tawakkuf feehim.
		
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			Tawakkuf means that we stay silent.
		
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			We don't know, we're not sure, so we
		
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			stay silent about them, and we don't say
		
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			anything.
		
00:24:13 --> 00:24:17
			And they, what the Prophet SAW said is,
		
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			Allahu a'lamu bima kanu a'mileen.
		
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			Allah knows best that what they would have
		
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			done.
		
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			The third group also takes that as a
		
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			dalil.
		
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			Allah knows best, so we stay quiet.
		
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			We don't say anything about it.
		
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			So this is the summary of that ayah,
		
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			that wa ma kunna mu'adhibina hatta naba
		
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			'ata Rasoolah and the opinions surrounding it.
		
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			InshaAllah we'll continue with the tafsir of the
		
00:24:40 --> 00:24:42
			following ayahs from ayah number 16.
		
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			Next week, I pray that Allah SWT gives
		
00:24:44 --> 00:24:46
			us sufiq to understand and practice what has
		
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			been said and heard.
		
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			Al Fatiha.