Tafseer – Surah Al-Kahf 05
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Channel: Bilal Philips
Series: Bilal Philips – Tafseer Surah Al-Kahf
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The conversation discusses the history and importance of faith in Islam, including the implementation of unitarianism among Christians and the use of backwards verses in the Bible. It also touches on the importance of trusting in a law and taking a count of one's deeds to increase their faith. The segment also touches on the idea of becoming conscious of one's deeds and taking a count of one's deeds to increase their faith.AI Generated Transcript ©
alameen wa Salatu was Salam ala rasulillah, Karim
Ali was hobby, or many standing between Nigeria and Medina are praised due to Milan Milan Peace and blessings in the last prophet muhammad sallallahu alayhi wa sallam, and all those who follow the path of righteousness until the last day.
We are continuing with the Tafseer of surah and calf the 18th chapter of the Quran. In our previous session, we looked at verses nine and 10,
where a lot compared the strangeness
of the story of the people of the cave.
With the creation itself, that though this story of the people of the cave might appear to us to be something very weird, very strange, amazing, the creation of Allah is far greater.
And in verse 10,
he began to introduce the story of the people of the cave, in, in a simplified fashion, where he said that those people, young people, and as mentioned as young people, and we discussed the significance of them being young,
that they had called on a law after making their effort to find a place of refuge. They called on a Lost Planet, Allah. And Allah
answered their prayer
that we took from that verse, the importance of making effort, and depending on a law, not just depending on the law without making any effort in our own parts, or making efforts on our own parts, and not depending on the law, thinking that we can do it, you know, we're responsible for our own destinies, that in fact, you know, everything depends on us.
And
we also pointed out with regards to the young people fleeing, that, the issue of hedra where people are obliged to flee circumstances wherein they are not able to practice the religion. This is a standard principle which existed from the time of the Prophet Muhammad Sallallahu, wasallam, and all of the prophets before,
but particularly in the life of Muhammad wa sallam, we see the most clear examples of the Hydra, the Hydra first to Abyssinia to Ethiopia, of his companions and then for himself and his companions to Medina. And that this principle of hidrive is an ongoing principle until the last day. As the problems as lm had said, Latin Portugal hijra had an October. That hijra will not end until repentance ends that is, vengeance will no longer be accepted. When he went on to say well out and hotter October had the patio had applause champagne Mallory behalf until the sun rises from its place of setting when the sun rises from the west, then Toba will no longer be accepted. So until
that point comes hedra remains a principal among us until the last day and he problems as lm had also said, anybody will Monash Sabina Darnell kuffaar I am free innocent of anyone who lives amongst the disbelievers.
So, from that principle, we took that the popular practice now of making hedra to Western countries, for the sake of economics, we want a good life for ourselves and our children. So we leave our Muslim lands and we go to the lands of the disbelievers. This is in something something in fact, which is contrary to the Sharia scholars held this to be haram unless there is some justifying principle of necessity
whether it be for medical causes or for education, which cannot be gotten any any anywhere else, not necessarily at that standard but cannot be gotten period anywhere else etc.
So, you will find actually when many people who are in the West, etc, when they speak to the scholars, the leading scholars of the East, talking about their situations in the West
You will hear them commonly asking the people So when do you plan to make hedra?
You know, when people make all their complaints about what's happening in, in the west to their children, their families and all these different problems that exist, then that was the that's their response. So when are you planning to make a drug? So, after looking at that, we now go on to verse number 11. And we had looked at some other points within that.
The issue of the Hydra in points in verse 10, which had to do with the raising of children fearing a law
and its significance and of course, being in the West, being in a non Muslim non Islamic environment. The possibilities of that are reduced considerably over doing so in a Muslim environment.
In verse 11, last month, Allah goes on to say for the robina Allah Danny him, Phil, can we see Nina?
Then I drew a veil over their ears for a number of years.
A mama show Kenny, the Yemeni scholar, Hadid scholars scholar of Tafseer is that series called thoughtful Kadir. He was actually originally from the Miami Shiites of Yemen.
They group they call this idea, but he in gaining his knowledge of the sauna in general left that and came to be one of the leading scholars of his era from Allison ojama. Anyway, he said in his stuff here.
This means I shut their ears with sleep which prevented them from hearing sounds. Drawing a veil over their ears is a metaphor for deep sleep, which present which prevents sounds from reaching the ears. According to Albert to be caught to be, he is another leading scholar of Tafseer from Spain.
His origin is Arab origin, but he was a leading scholar in Spain his Tafseer is known as Tafseer to be in common terms, but the actual name is a Jamia common Quran. Anyway in his Tafseer he said the ears were used in the metaphor because it is through them that the corruption of oversleeping takes place and is through them that sleep is halted. The problem is our solemn also use the air metaphor to describe the sleeping state saying Bella shaytaan ofI Alderney Satan urinated in his ear Actually, this is from a Hadith, in which
is found in Sahih al Bukhari where some companions came to the prophet SAW Selim and told him about an individual who used to sleep until sunrise, you know, and
then he would get up and pray. So the problems are seldom said I shado. No, balla fee or loony Satan urinated in his ear, you know, indicating that he had been overcome by the slip. And of course, this is a circumstance which happens to all of us at some time. And the last element said, Well, if you oversleep you pray whenever you wake up whenever you are conscious, but and we're not held really accountable for it. Rosa Solomon said that the pain is lifted from three individuals among them is the sleeper until he awakes. But that is in a case where a person has done what is necessary to get up. We have alarm clocks. Now, we set an alarm clock, we go to sleep at a reasonable time. So there
is a possibility of getting up. But if we stay up all night,
and then go to sleep, we don't even set the alarm clock, and we say well, I slept until after sunrise. See this person though on a technicality. According to the letter of the law, he's excused. But according to the spirit of the law, we will say rarely he intended not to get up by his actions, though he didn't say that. Right. By his actions, his actions indicates his intent for not really getting up. So
such a case would not really be excused and Allah knows best. The length of time they remained in the cave is mentioned as a number of years. See, Nina added that
in this verse, however, the actual number was specified in verse 25, in both the lunar and solar calendars, calculations, so they stayed in the cave for 300 years and nine more, it's mentioned in verse 25. And the scholars analyzing
That we're saying that it's 300 years according to the solar calendar
and 309 according to the lunar calendar
in verse 12
a lot goes on to say something about now whom Lina Allah EULA has been the app for Lima de feu amudha then I arouse them in order to test which of the two parties was best in calculating the length of time that they had passed.
I will say mean said
then we resurrected them actually the verbs there in the Arabic is boss now,
boss is usually understood to mean resurrected. So he explained that this term was directed is used
when waking them from sleep,
because of the fact that sleep is a form of death.
Sleep is a form of death and some narrations process element said sleep is the sister of death. Right? And the last one that Allah had said, well let the Falcon belay Allah mammadyarov been sumaya Basu comfy healio la Angelou sama, sama, la Madeira Councilman Yuna Akuma macoun tala moon
Tama Luna, it is he who takes your souls by night and as a as knowledge of all that you have done by the day, and he raises you up again that the term appointed be fulfilled, then unto Him will be your return. Then he will inform you of what you used to do is to Al anon, verse 16. And also we find in Surah zomer verse 42, along with what we have to offer amphu hanaa multi quality lamb Timothy Manami ha for yom sickle, Lottie, cabo la and mouth while you're still okra in a jelly masama in Fida, Nicola is in the comi macaroon.
It is a law who takes away the soul at the time of their death, and those that die not in their sleep. He keeps those for which he is a ordained death and sends the rest for term appointed, indeed, in this science for the people who think deeply, that's who Azuma verse 42.
So, so the point here is that Allah uses the term bafna. Because of its similarity, the resurrection from the dead, is similar to being awake, woken from sleep, so he uses that term. So in translation of the verse we say, then I Rouse them in order to test them, I Rouse them, I woke them up,
out of them, and then said, there could be a problem in the almighty statement, then we resurrected them in order to know
Li, Allah, Lina Allah.
It is whether a law, most great and glorious did not know before that or not.
See, there's an implication in the verse when it said there and I Rouse them in order to test them actually, I translated to test them, but the literal
translation is, then we resurrected them or we arouse them in order to know
implying that Allah didn't know before he arouse them, that is the implication of the verse, right. So, I will say mean, clarified, that this phrase, in order to know has two meanings.
One knowledge of sight and appearance, and witnessing, that is meant in order to see,
it is well known that knowledge of what will be is not the same as knowledge of what was, allows knowledge of something before its occurrence is knowledge that it will occur, but after its occurrence, it is knowledge that it occurred.
It's maybe a little philosophical here, okay. But, I mean, you're dealing with a touchy point, really, you know, and this, this happens in a number of places in the Quran, where we hear a lot talking about testing in order to know you know, which and of course, anybody who is thinking, well Allah knows all things. So why would he be testing in order to know so, so how do we put this in some category that we can understand it without affecting or committing shirk, in our last names and attributes because if we imply we say that a lot didn't know that, that implies a form of sugar in his names and attributes, because if a lot is allele is the all knowing
Nothing is hidden from him.
Then to say he learned something after not knowing it is implying that he didn't know everything.
So to in order to explain this point, share follow three minutes is bringing out here is that
Allah knows what is going to occur.
South Africa, there's no doubt he knows what is going to occur.
However, the knowledge of what is going to occur is not
the knowledge is not the same as the knowledge after it has occurred.
It's not the same as the knowledge after it has occurred.
Even for ourselves, think about it. A lot told us Yama, Yama is going to happen. Prophet SAW Selim told us that JAL is coming.
This is knowledge of something which is going to occur, which is all certainty.
But is it the same
as being in the time when that child shows up, and he shows up, or on the Day of Judgment, when we actually raise a razor from our grave, it's not the same
for us,
there is the two of them are not equal.
For us, the two of them are not equal for a lot, they're equal, but they're not the same.
They're equal but not the same, equal in the sense that knowing for a lot to know what occurs, and what will occur is all the same to him.
Right. But
in terms of the actual thing itself, it is not the same, relative to a life is the same, but the occurrence of the thing is not the same.
Well, he goes on to explain that his knowledge of the occurrence of that thing
does not, in and of itself,
have attached to it
a punishment or reward.
Whereas the occurrence of the particular incident
will have the attachment of reward or punishment, Allah knows you're going to do something, but he is not punishing us because he knew we were going to do it.
He punishes us, because we did it.
Understand, but relative to a law is the same. He could have punished us without us actually doing it. And he would be justified because he knew we were going to do it and we are going to do it.
But the system that he has put in place, in order to express the completeness of His justice.
He has said this himself, that he would only punish us when we actually do it.
Okay, so when a law then speaks of, in order to know as he said, for example, in Surah, Mohammed verse 31, that is for the chapter 47 verse 31. Well at number one, Akuma Hata LML Mujahideen amin Kuma savarin. And I will test you until I know those who strive those who are the Mujahideen among you and those who are patient.
So the tests here is not again, for a lot to know who really is the majority nose is the giant, but in the course of the test, it brings out so it is a it's a knowledge of making some something appear making something a reality on on the basis of which there will be reward and punishment.
Okay.
He goes on to say as to the certainty about the occurrence of what is known relative to a law, there is no difference between what he knows will occur and what he knows has occurred.
Again, as to the certainty of occurrence,
as to the certainty of occurrence of what is known relative to a law, as to the certainty of its occurrence. There is no difference between what he knows will occur and what he knows has occurred.
There is a difference between knowing what will occur and what has occurred.
There is a difference between the two, but in relative to the certainty of their occurrence. There is no difference relative to the law, relative to ourselves. There is a big difference
Relative to ourselves, there is a big difference. We hear from the province of asylum we hear from a last month Allah we believe, but it is not like being there at the time to witness it.
And in fact, there's a famous Hadith of the Prophet SAW Selim, in which, you know, he had stressed the same point that
he said
lasal hobro, calm Ayana. lacell kabiru. Calm, Ayana. That information is not like witnessing
information about something is not like witnessing its occurrence.
Actually, that came in a hadith in which
the process of selling went on to say
that a lot most great and glorious informed Moses about what his people did with the cap.
Allah subhanaw taala informed Moses about what his people did, with the calf making the gaffin worshipping it.
But he didn't throw the tablets down
the tablets, the Torah that he received with the gun, Mount Sinai received the revelation from Allah Allah written down
when a lion formed him that his people in his absence had worshipped the calf. He didn't throw the tablets down. But when he went back, and he saw them worshiping the calf, he was so upset, he threw the tablets down.
So the prophet SAW Selim said,
information is not like witnessing
a law statement.
Which of the two parties is best in calculating the length of time
that they passed, that they differed concerning the time they had spent? Some said we stayed for a day or part of a day in verse 19, while others said, Your Lord knows best how long you spent. Then people after their time further deferred, how long they had spent?
Shall Katie said
that his chef Amina Shan PT, was one of the leading scholars in Medina University originally from Mauritania. He wrote the classical test theory of the Quran known as oblah Albion and that is
tafsir, in which he focused on the Tafseer of the Quran by the Quran, he brought up evidence is to the core of his Tafseer was Tafseer of Quran by Quran we talked about the methods of Tafseer earlier in our dustier classes.
Anyway, he said,
the most greatest transcendent mentioned in this verse, that among the reasons for his resurrection of the people of the cave, after that long sleep, was to clarify for people which of the two groups
were correct, with regard to the length of time they had spent, but he did not explain anything about the two groups. Most Tafseer scholars hold that one of these groups was the people of the cave, and the other the people of the city in which the youths were arrested resuscitated.
As they were aware of the date of the incident of views.
Others held that the two groups were both from the previously mentioned city as they were among them believers in some disbelievers. Yet others held other opinions. If not, Bassett said that the kings who ruled the city was the first group and the people of the cave constituted the second group.
However, a shantytown goes on to say, what the Quran indicates is that both groups were from the people of the cave. And the Quran best explains itself. That is in a large statement, and in that way, I raised them up against verse 19, so that they would question each other. One of them asked, How long have you spent there the others answered, we have spent a day or part of a day and they declared your Lord knows best how long you have spent.
It is as though those who said your Lord knows best how long you have spent, were the ones who realize it spent a long time.
Schumpeter goes on to say I've explained in this blessed book, that among the different types of explanations contained in it,
is that a lot most glorious and transcendent, mentions the wisdom behind something in one place. And there be for that thing, other points of wisdom mentioned in other places.
I understood that you should realize that the Almighty has explained this verse explained in this verse that the reason for rousing them was to expose to the people which of the two groups most accurately calculated their time. He explained elsewhere other reasons. And in that way, I raised them up so that they would question each other. And among them, it was to inform people that the rest was resurrection was real. And the final hour was true due to the implications of the story of the people of the cave. And this way, I caused them to be found in verse 21. I caused them to be found so that they would know that the last promises true, and the our resurrection is coming
without a doubt.
So the point that he's making here, I shall teach is making that
a lot. There's some phenomena that you will find in the Quran, where Allah will give the reason for something in one place, and give another reason for that thing.
In another place for the same thing.
Right? Meaning that the reasons are multiplied. It's not just one reason, there are a variety of reasons. So in one element, or one presentation of the story, he focused on one meter meaning and another presentation, he focuses on another reason and another principle, right. Now what what is important about this, is that if you're not aware of this, then if you go to answering islam.com
you go to answering islam.com on the internet, www. Answering islam.com where the
person who established the site is attacking Islam,
focusing on the crime itself, after quoting the verse, we're in a law said that if this was from other than a law, you would find in it many contradictions. He goes on to say, Well, here's 100 contradictions. And among them, he brings examples where a law said the reason for this is this in one place, and he said, the reason for this same thing is this and another place. So he said, Well, which reason is it?
He does he can't fathom that. It could be for more than one reason. So one reasons mentioned in one place, and another reasons mentioned another place, right? It's not just black and white. It's either either or no, it can be both very important principle. Because if you're not aware of it, and somebody throws this on you, you know, here's contradictions in your book. And of course, what do you say, You're stumped.
I shall pay to go down to say,
you should know that the statement of the most glorious and transcendent transcendent in this noble verse, we resurrected them in order to know does not indicate that he did not know that before there was a reservoir solicitation, and that he only knew that after the resuscitation as claimed by some disbelievers and atheists.
Instead, he most transcendent and glorious knows what will be before it is and nothing is hidden from him.
The verses which indicate that are innumerable, among the most clearly worded verses which show that he that he does not gain new knowledge from tests and trials may be exalted from that is his statement, when he obtained when they obtained the Allahu Murphys to do recoome. While you must have some people who become Allahu Allah mubi that is to do, but that allow my test what is in your chests, and to purify what is in your hearts, and a law is the all nor of what is in your chest. That's Allium Ron, verse 154.
Is statement on the lies that all nor what of what is in your chest after his statement, but that allow my test is obvious proof of that, that is clear, then the meaning of then we resurrected them in order to know is to know knowledge, which would expose the reality to people. And that does not contradict his knowing it before its occurrence. While none of his creatures did
important point,
because, as I mentioned earlier, some of you weren't present. We do have among the leading figures, knowledgeable individuals
of the past recent past, like Muhammad cabanne in his book, the reconstruction of Islamic thought, he does make the statement that the law does not know the details of the future.
He knows the general future,
but he did not know the details of the future.
And in recent times, we have another individual
Shabbir Ali, from Ghana, who is one of the leading do art in Canada now, you know, carrying on the tradition of deedat, debating with Christians and so on. So Abdullah has done a wonderful job. In fact,
we have some of his
lectures which we distribute, we use it in our data, of course, very good. But he has fallen into the same trap. And he has made this statement openly in on and I personally advise them not to, you know, if you have a doubt, you got a problem, keep it to yourself, no, discuss it with knowledgeable people don't get up on the member, tell people about it, because then you put yourself in serious problems, you know. And so unfortunately, I mean, he went on the number with it, you know, and there are some scholars in Toronto who have declared him to be a disbeliever. And that prayer behind them is invalidated.
Because the serious statement,
and it's a product of trying to deal with other
you know, not knowing where to stop.
We believe Allah knows all things. And we believe that we have a choice in doing what we do.
We function, as far as that goes, when you try to go into explain how it is that a law
knows what you're going to do, and you still have a choice.
You run into problems, because from our perception, it seems contradictory. If he knows what you're going to do, then you have no choice means you got to do it, isn't it.
So to try to put choice in there and try to stick it together becomes problematic. I mean, we, as believers, what we are required to do is just accept it.
Lord knows all things without a doubt with certainty. So however, that comes together, it comes together, we can look at, you know, example that can help us get an idea. You know, the common example I give is that of the school teacher, who has been teaching a student for 12 years of school, that when he reaches grade 12, when the classes come, the students join the class, the beginning of the term, he takes out his register, he writes down their names, and he writes, the grades they're going to get,
then they go through the year, they do their tests, they do their exams, they do their homework, all the different things, classwork, everything, and he makes the calculation.
And at the end, it works out to be exactly what he put there.
Did he forced them to get those marks? No,
they still made their choices and got those marks, but he had knowledge of them. And this is limited, of course not like a lot of knowledge. Because it's still guesswork. In the sense, though, he has very deep knowledge in the sense he has taught them for 12 years, he knows his students in and out, but it's still a guess,
because he's not perfect. whereas in the case of a law, that knowledge is perfect. So if that helps us to understand, yeah, that could be fine. If you can't understand it from that, then best thing is just leave it don't go in and you know, try to turn your brain this way. And that way tried to do because it will pop.
Our brains are not capable of grasping this. And if you're not able to grasp it, you have two ways to go. Either you submit, or you try to find an explanation. And that's what happened to those who went that route.
So they say, Allah knows the broad plans of the future, meaning if you make this choice, what the consequences gonna be, if you make that choice, what the consequence would be. So the consequences of all of your choices, you know.
So in that sense, he knows the future. He knows everything in that sense. However, the actual choice you're going to make, he doesn't know
Is he This is how they resolved it. But the problem of that resolution is that you're saying a lot does know our choices until we make them
and that is serious, serious error. So this point is, you know, although we've passed it in a very simple way, it is actually a very deep and serious point. We it's important for us to grasp, you know, for ourselves, for our children, you know, and for those around us who may fall prey to this idea of satanic actually very dangerous.
As Sharpie goes on to say,
if it is asked, What is the important benefit of the people knowing which of the two groups was most accurate in calculating the time spent?
And the reason for a lot of my statements, then we resurrect them in order to know
what is important
is for them.
Sorry, and what is important, and what is the important benefit from their asking each other, so as to be the reason for the statement. And in that way, I raised them up again so that they would question each other? The answer is,
and I have not seen anyone who has dealt with this
is that it appears to me and Allah Almighty knows best.
That what was mentioned, of informing people about the most accurate group and calculating the period spent, and they're asking each other about it necessitated the exposure for people, the reality of these youths, the law had put them to sleep for 309 years, then with resuscitated them alive, and with bodies fresh and unchanged. And this is among the amazing acts of the most glorious, and the transcendent, indicating the perfection of his ability to resurrect people after their death. and due to this necessity, he made, what I mentioned
a reason and purpose, and Allah knows best. So, I mean, what is pointing out here is that
the reasoning that he gave, which Allah gave concerning why the resurrected those use,
right?
He gave it in terms of that they would ask each other
that it would become clear which one made the correct
calculation, but one may say, what is the benefit of that? So what if they asked each other or not? Also, what if the one was correct in the calculation or not? So he goes on to explain that the goal of that all was that their story would be exposed to the people around them. How do you just save them by putting them in the cave and, you know,
saving them until the omo kiama, then the people of the city and times to come would not have benefited from it. So that resurrection, which involved or resuscitation which involve them asking each other and trying to figure out the times and everything else, this brought out the amazing
issues of their story. And it had been an impact on the people of their time.
In summary, looking at this verse, a lot of protected the use and revive them as a test for people and a test for the youth themselves. Because they were unaware of how long they had slept. The message of the verses being that a lot answered their prayers by keeping people away from them while they slept in the cave. And by causing them to miraculously survive all those years. Allah is the one who can do the unexpected. We have to believe that even those situations may seem hopeless. A law can always solve the problem. It is a reminder to us of crises in our own lives which seem to be hopeless, when but with the laws help, we were able to come through
the stories in its own way, in its own way expresses that same concept. If we put our trust in Allah,
he will find a way for us as he said, Well, my Allah Jalla Houma Raja Zhu Min hydrolyzable or Maya Taka, la la la he for who?
Whoever fears or law he will make for him a way out and provide for him from where he did not expect it. And whoever trust in a law will be sufficient for him.
Verse 13,
natrona Pasquale kinaba, whom will Hawk in whom fifth year to Amman will be or be him was it now whom
I will relate their true story to you. They were used to believed in their Lord and I increased their level of guidance.
from verse 13 onwards, Allah then goes into the details of the story. It goes back to the beginning again, and he now gives the details prior to that he gave a summary
Now he's giving the detail.
The actual text says we will relate their true story to you. And what they mean said concerning the use of we in relation to a law, that he is one with no doubt.
But there is also no doubt that he is the greatest of all who are great. And according to Arabic idiom, whenever a single person refers to himself using a plural form, it indicates that he is great. It is known that there is nothing greater than Allah. That's the intent of every plural pronoun referring to Allah Almighty his phrase
is important, is also used in English, by rulers like the Queen of England when she issues her edicts. what she's going to do, she always says, We will do this and we will do that which is talking about herself. We also find it in legal documents, which are being presented to courts etc, they use this we when referring to individuals, and in, in English, they call it the Royal We are the majestic we, again an important point, because you will find among the missionaries in order to create doubts in the minds of Muslims.
They say here, look, Allah is referring to himself as we,
you know, so the idea of the Trinity, the Father, God, the Father, God, the Son, and the Holy Spirit is there in your Quran chloral you said he is one but he calls himself we know, so again, if you don't understand Arabic language, and you will find it also in the Bible in Hebrew, same thing because Hebrew being a sister language of Arabic, use the same expression. So very important, because says this is one of the ways that people are deceived by orientalist trickery.
A quote to be said that allows a mighty statement I will relate their true story to you was due to the implications of disagreements around the length of their stay in the cave,
which was found in a large previous statement, then I Rouse them in order to test which of the two parties was best in calculating.
So he followed it with information that he most great inglorious knows the truth of what took place regarding them.
Christian and Western historians in general refer to this story, the story of the sleepers, Seven Sleepers of Ephesus, as a legend, they will talk about the legend of the Seven Sleepers.
Though the Roman Catholic, and the Orthodox churches, they believe it to be a miraculous story. And in fact, they even give the names of the Seven Sleepers. Their names differ between the Eastern Orthodox and the Roman Catholic. And some of these names, you will find also in some of our tough spheres, where they have
got these narrations and included it. But of course, in essence, we really don't know the truth of this matter.
But anyway, the point is that, according to the existing historical
record, the story about the Seven Sleepers had been circulating for many years. And it was not until the sixth sixth century, that a ceramic historian, recorded it, put it in writing. And he is the one who identified the number seven,
and told about the circumstances under which they ended up in the cave, and that it took place during the red reign of the Emperor decius. Right. So,
of course, this was before the time of Muslims. So you know, we know that this is not from us, we are not the one who planted the story, we believe in the truth of it, from what Allah has said, but this is why a lot of points out that he is going to give us the true story. Because there were rumors, legends around in the world concerning it. And he would give, of course, as is his way to give the truth about the matter. And you find out you this expression mentioned a number of places in the crowd where a lot of talks about telling stories, in truth, true stories, are he you know, normally we use fiction to get across certain ideas, you know, even from a it could say from a
sociological point. People, you know, Dickens when he wrote David Copperfield, he was writing a story, trying to get across a problem which existed in that time of oppression of children and these kind of things. So he told that story and it was a very effective story.
It had an impact actually changed, you know some of the social institutions of that time.
But
from the perspective of loss per dollar, everything is told us the truth is not necessary to go into fictitious stories in order to get points across. And the same thing with the stories of the prophets, Allah. You know, he is related to us when you read the Hadith is relate different stories about people of the past. And sometimes it might come in our head that this might be just the story, but no, declare that it's the truth.
It's the whole truth. Because there is no necessity, to bring across the concept for a story to be invented, when Allah knows everything. And whatever the prophet SAW, Selim told us of the stories of the people of the past, this is what a lot revealed to him, because he didn't know these things. He didn't have the ability to know it. So it's the truth.
They were used to believe in their Lord and I increased their level of guidance.
This statement, they were used to believe in their Lord imply that if they were in fact, Christians, and this is something we're not absolutely certain of.
Because the Quranic story doesn't say that we're Christians, but we're just linking it to the the historical evidence that it appears that they were that if they weren't Christians, in fact, they were not Trinitarian.
They were Christians, they were not Trinitarian, which is the majority of Christianity now. Because back in that time, and the third century, because decius was from the third century. In that time, there was a struggle going on between Eastern Christians, who are Unitarians and Western Christians were Trinitarian. It was going on during that time, between Eastern Christians who consider Jesus to be a creation of Allah,
a prophet and a creation of a law, whereas Western Christians in Greece and Rome, believe that Jesus was a law, incarnate, God incarnate,
third of three, and he was himself, God incarnate. So there was a struggle going on. And in fact,
fact which is little known to the vast majority of Christians, even many who consider themselves to be knowledgeable Christians, could be nuns and, and priests and others who have studied there, many of them are unaware of the fact
that for the 70 years after the time of Jesus,
all right relations are 70 years, say 30 years, if Jesus was supposed to have died 40 years after his death, teachings, right, lifted up in our beliefs, his departure forth years after the beginning of the Christian era, right.
After he departed, he left someone in charge of his disciples. This is in church records.
They have detailed records about an individual who was left there in charge of the church, or what was called the Jerusalem church.
His name was James.
And in fact, there is more written information about him in church records even than Jesus. And the only other figure from that early generation where there is more written record about is Paul, after Paul comes James, but he has been obscured, you don't hear him talked about or his, you know, until recently, in the last five years, six years, a number of church historians have dug up the material about James and they have written some classics on Jane, which show James as the head of the Jerusalem church being a Unitarian, meaning that they're believing that there was only one God,
that Jesus was a messenger of God, the Messiah, mercy,
and that they continue to practice the same traditions which had been inherited from Moses praying by washing themselves first prostrating all the different things. He continued that tradition until he was assassinated 30 years after Jesus's departure.
And after his assassination, there was a rebellion of the Jews in Jerusalem. The Romans destroyed the Temple of Solomon
chased all the Jews out of Jerusalem. And of course, when they chased out the Jews, the Jewish Christians, you can call them Judeo Christian those who, outwardly they appeared like the other Jews. They were chased out also. But there were those who were the true followers of Jesus, they were all chased out. So the Jerusalem church, as the Center for Christianity, Christianity means those following the teachings of Christ.
That center was destroyed.
And it was at this point that Paul took over, Paul was in Antioch. And in the records in the New Testament, you read of James calling Paul to back to Jerusalem, and speaking strongly with him about the changes that he was making.
There was a struggle going on there, Paul would come to Jerusalem sit with James say, okay, okay. When he goes back, he does his own thing.
Changing the religion, you know, really pagan icing it. So when that center was destroyed, Paul now has the only other center in Antioch, which is southern Turkey. And he now took over leadership of this Christian movement. And that's where it went. And you find these writers who are now writing that if that James had not been assassinated, and the church destroyed there in Jerusalem, Christianity may have gone another route altogether.
And then, you know, they talked about this tradition of unitarianism. And in one of the books, it said, Actually, the tradition of James is alive in Islam.
You know, quite obvious. So the point is that these youths, if they were Christians, we would have to say that they were coming from the tradition of James,
the Unitarian, not the Trinitarian.
Ashoka, he said concerning the verse. What is understood from this noble verse is that whoever believes in his Lord and obeys him, his Lord will increase his state of guidance, because obedience is a cause for the increase of guidance and faith.
This understanding from this noble verse appears clearly in other places in the Quran. For example, in the law mighty statement, when levena zyada whom who de la whom taco.
As for those who accepted guidance, he increases their guidance and bestows on them their piety at suor Mohammed, verse 17, and also in Surah Toba verse 124. from Allah Dena Amano for that whom he manna for whom establish the rune. As for those who believe it increased their faith, and they rejoice. These verses mentioned are clear, unambiguous text proving that faith increases
and what is understood from them that it also decreases as Imam Al Bukhari use these verses and other similar to them to prove in his Sahih al Bukhari.
Thus there is no place for disagreement with their existence, as you can clearly see, what is referring to here is the concept of Eman faith increasing and decreasing.
This is clear from the verse, the verse concerning the use of the verses and a number of others in the crowd. Why, why talk about this? Why even mentioned this point? Why? Because there was a belief which developed among some Muslim scholars,
Abu hanifa, being among them, and those from the Hanafi school in that area, Iraq, etc. that faith did not increase or decrease. You either have faith, or you don't have it.
As was the opinion, they held, of course, the opinion that they held,
had with it modifications that actions
go not an essential principle of faith. Our link is linked to faith, and that if you have the correct faith, it will produce the actions
but they don't make it a condition for the faith. Right. So
that is that concept was there with them. You had another group beyond them, who came to be known as the mortgagee
who held the position that not only does faith not increase or decrease but actions don't does that affect faith at all?
Right and this represented a major deviation. You know in Islamic theology
The past.
Now that position basically was overcome in time. The vast majority of scholarship rejected it. But it filtered down amongst the masses of people.
Amongst the masses of the people, it has filtered down.
If you listen to the Christians, that's what they're saying. They will ask you, do you know where you're going when you die? heaven or hell? Of course you as Muslims have to say no, I don't know. Allah knows best.
hamdu Lillah wa salatu salam ala rasulillah.
As we were saying,
the idea that the man does not increase or decrease
the wants you once you believe you have believed that you believe what you don't believe is common amongst the Christians who hold that once you have accepted Jesus Christ as your personal Savior, then doesn't matter what you do evil deeds, etc is not going to affect that you're going to paradise finish. Guaranteed.
That's their belief.
I believe in Muslim if asked, Do you know where you're going? It's supposed to say I don't know.
Right? Allah knows best. I would like to go to Paradise, but I don't know what state I will be in at the time of my death.
Nobody knows what state he or she is going to be in.
But if we listen to the statements of the mass of Muslims today, you will hear in it that same thought
because I'm a Muslim. I'm guaranteed paradise because my parents were Muslims. My name is a Muslim name and for sure I'm going to paradise Allah for Rahim you know allies the Most Merciful you know is forgiving doesn't really matter what you do you know is that he's gonna forgive you don't worry about it.
So this thought has become common amongst the masses of Muslims. And they like to quote of course, the Hadith the prophet SAW Selim when he said, Coloma t toluna. Jana, all of my nation will enter Paradise, they stop there. Of course, Braganza. Love didn't stop there.
He went when not to say in Lamin Abba, except for those who refuse the companions who would refuse or messenger of Allah He said,
Man, avani de la Jenna, woman, aswani faqad. whoever obeys me will enter Paradise. And whoever disobeys me has refused.
He has refused by his disobedience.
That second part of the Hadees is said is ignored. People just focus on the whole Omaha's going to paradise. mistaken concept. And this is a sickness which exists amongst the oma today
allows tests of people according to their belief,
is to increase their faith. We talked about that earlier, that the tests have a purpose, the fundamental purpose of a lot of testing or testing us is to increase our faith.
If we're patient, then it gets us through the calamities and our faith increases.
and patience comes ultimately From where does patients come from?
What do you have to have to have patience?
Yeah, believe me believe is very general. But specifically, there's an element of belief trusting in a law, that element of belief has to be there, because you can see I believe in a law, but if you trust in Him, practically in your life, no. If you don't trust in Him, really, and you can't have patience, you will not have the patience to deal with the trials. So trust is an element of belief, which is the foundation for patience. Allah says he doesn't burden any thought beyond his capacity, we believe him as the man. And because of that, man, we trust in Him. And because of that trust, then we can be patient to deal with the trials. So the trials come
based on the faith, the trust, it produces the patients which is his product, and the person's faith increases with each and every trial.
Also, Allah informs us that he can increase our faith as a way of telling us that
should not become complacent.
Not to think that we are good believers, you know, palace, we are good. We look at those below us, of course, what we do, you know, we look at people around us, you know, these people are going to hell, you know they're doing all these bad things
are doing those things. Then when you look at looking that way, you become complacent. Whereas what we should be looking at are those who are practicing on a higher level,
you know, then realize that, really, we are not doing what we should be doing. There are many errors in our practice and our faith. So by looking in that way, we look to see how we can increase the faith.
Be aware of the fact that it increases that we don't become complacent and then in complacency, we fall into sin. This is the way that shaytan comes and gets at us. He can't get you to worship
other than a law because that's too obvious. So it gets you to fall into sin, you know, through feeling that you've believed you are saved.
So then
you're open up now to fall into sin.
And we should be conscious really of our deeds, what we have done, and take ourselves into account as Oh might have known what Bob used to say, take account of yourselves before your account is taken as the one who's akun habla and to
take a count of yourselves before your account is taken.
So
we have in these verses that we've looked at,
from
verse 1112, and 13.
Allah describing
his protection of the youths because of them turning to him, after they called on Him in prayer, which was mentioned in verse 10.
Then a lot protected them by keeping them in that state of sleep for over 300 years.
And
he woke them up again, we said as a test for themselves, but especially for the people of their time, as a demonstration of resurrection, that if Allah could do that, then surely he could bring the dead back to life.