Messenger Audio 12 (19-Nov-1982)

Sermon, Rashad does not speak.

(0:26) Salaamu alaikum warahmatullahi wabarakatuhu wa rahmatullahi wabarakatuhu. (0:35) Today we are going to discuss something called the Kuta, which is a continuation of what we were discussing last time. (1:09) We are still dealing with the problem of our great, great, great, great, great grandfathers. (1:22) I hope you have not forgotten that last time we discussed, based on the specific Qaṭṇanic quotation, (1:31) the meaning of the rose or the garland of Kṛṣṇa. (1:37) Kṛṣṇa says, after he has done the view, in Sūrah 20, verse 118, Allāh guarantees Adam and Eve (1:48) that in the garden they will not hunger and not go naked. (1:56) The Qur'ān is very modest, so-so. Garland. (2:02) But, they had a garland. And one interpretation, out of so many other possible garlands, (2:10) is that, this I am submitting as an interpretation, is that this was the garland of obedience. (2:17) But obedience has a natural situation, has a natural state. Just unthinking obedience. (2:30) But in Sūrah 7, verse 27, we are told explicitly in the Qur'ān that Satan tore off his garland. (2:43) The very fact that they disobeyed Allāh is the same, is equivalent to saying that these garlands of obedience were taken off. (2:52) They are equivalent, no? When they disobeyed, then the garlands of obedience were taken off. (3:03) Taken off by Satan. (3:07) And in Sūrah 7, verse 22, and Sūrah 20, verse 121, (3:14) Adam and Eve covered themselves with garlands which they made themselves. (3:22) Man-made. Garlands made of leaves of the garland. (3:29) In Sūrah 7, verse 26, verse after Sūrah 7, verse 22, (3:36) Allāh turns the children of Adam, (3:47) He gives you a better garment, that of righteousness. (3:55) Now, I would like to mention that in the text, this garment of righteousness is not given to Adam's children. (4:02) It is given to the children of Adam, to mankind. And mankind is Adam sometimes. (4:08) Because, as you know, sometimes Allāh speaks to Adam in singular, sometimes in plural, sometimes in singular. (4:18) Something which is very hard to express in English. (4:22) Now, the reason why I say that Allāh gives Adam and Eve the garments of righteousness for the children of Adam, (4:34) is because He gave words of revelation. He gave words of revelation to Adam and Eve. (4:42) He was teaching them. And this to me, for all practical purposes, is the same also as giving them the garments of righteousness. (4:51) Now, as you all know by now, that the Jews were wildly silent about the clothing that they had. (5:00) That's why we have all of these movies and people of Adam and Eve, half-illuminated, half-reformed, (5:08) they are clothed and appearing of themselves and so on. (5:12) But, there is something that is similar. Adam and Eve stitch leaves. (5:18) They stitch it. Qur'ān says they make also cloths of each other. (5:22) Then after this, Allāh, after showing His patience of their disobedience, He made cloths or skins for them. (5:33) And then He gave them out of the garments of Jesus. (5:37) All right. Back to the Qur'ān. (5:40) When Adam and Eve disobeyed, all, but it is the same thing. (5:48) When Satan tore off their garments of obedience, what happened? (5:54) What immediately happened? And what happened later on? (5:59) This is now we become very, very curious. (6:03) In Surah 7, verse 27, Allāh says that Satan removed their garments in order to show them their bodies. (6:18) And it's very personal. This is the style of translation, bodies. (6:23) Other translators say, shame, nakedness. (6:29) And another translator says, to show them their shameful parts, it is more explicit. (6:37) OK. Now let's go to a further point, let's go. (6:44) Here we have, I believe, allegory or masternance of God. (6:51) It's not something explicit like to do. (6:54) When Allāh says, wash your faces, that's clear, wash your faces. (6:59) Whatever you did, wash your faces. (7:03) Wash your hands up to the elbows. (7:07) Those are very clear. And then I say some, there are places that are clear. (7:13) But masternance, allegories are for people to reflect upon, to try to get messages, to draw implications, to draw ramifications. (7:29) And as long as we do not use this masternance to cast diversion of the memory of Allāh, (7:38) or as long as we don't use this masternance to cause division among the ranks of the believers, (7:46) which Allāh wants us, there are people who use these allegories to cast division. (7:52) As long as we use them to understand more the Qur'ān, to increase our demand, to develop our understanding, (8:02) I think we should not be afraid to try to get into the meaning, because as I said before, (8:08) Allāh presents this masternance, this allegory, for man to reflect upon. (8:16) And I hope I'm doing this for better understanding. (8:20) The Qur'ān is rich, so rich you can keep on getting more and more out of it. (8:26) It's like a good orange, you keep on squeezing and squeezing, you can get as much orange juice as you want, (8:34) make marmalade out of it, and make glazed candies out of it, and still the orange remains as is. (8:42) This is, I think, the miracle of the Qur'ān. (8:45) I don't know why I'm talking of food so early in the morning. (8:51) Now, the question again, what was disclosed? (8:56) The crucial word here is sa'ātun. (9:01) That's a word, sa'āt. (9:05) This has been interpreted by some people within the Arabic context, (9:11) not just when they translate it in English. (9:15) Ashamed. (9:17) Secret parts. (9:19) Hidden parts. (9:21) By this sa'āt. (9:22) A very primitive meaning is that it refers to something that is covered. (9:28) Okay, please, let's put our attention there. (9:31) It means something that is covered, something that is not shown, something that you are unaware of, unconscious of. (9:40) Now, take this word, bādīs. (9:44) Translation of the Qur'ān. (9:47) This to me, or what one is unaware of, is factual on this Qur'ān. (9:56) To say that a bādī is exposed is factual, or the attempt to be factual. (10:02) But if you say shameful parts, (10:07) if you say shame, then you are now interpreting, right? (10:12) You are putting a moral value. (10:14) To say someone is naked, that's a fact. (10:18) But to say that someone is showing his or her shameful parts, that is more than a fact. (10:25) That is something that involves a fact coupled with a valid judgment. (10:31) You see, the person is naked, and it's not good. (10:35) These are two different things. (10:37) Now let's make that distinction. (10:39) Those who say shameful parts, shame, are now putting a value judgment. (10:46) And I suspect this comes because of influence of reading the Jewish Bible. (10:52) And I'm glad to start this case, right? (10:55) We can take a shameful part. (11:01) Indeed, I'll go further and say, (11:04) what is covered, what is hidden, what one is unaware of, (11:09) is not necessarily something that is shameful. (11:12) It only means it's something one is not conscious about. (11:18) And thus, my method in this Kūrpa today, (11:22) is to try to accommodate, more or less within a general theory, (11:27) this possible interpretation in a manner that would be intelligible, (11:33) in a manner that would give credit to each and every one of these interpreters, and so on. (11:40) In shā'a Llāh. (11:42) But first we must study a little closer the nature of the temptation posed by Satan. (11:48) The temptation which brought about the disrobing of Adam and Eve. (11:54) There are two forms of the statement of temptation. (12:00) The first is in Sūrah 7, verse 20. (12:05) And the second is in Sūrah 20, verse 100. (12:10) Now, we have to go very carefully, I beg, in time, dungeon, (12:17) and little effort in presentation, because we have to use little Arabic. (12:22) In Sūrah 7, verse 20, the devil whispers. (12:28) It's very interesting, the Arabic word, waswas. (12:31) It's not really just whisper, because you can whisper a nice thing. (12:34) You can tell someone, (12:44) But this waswas is almost a poetic word. (12:48) It's a word which sounds like what you're doing. (12:52) It's like when you whisper also, (12:55) waswas. (12:57) It is something whispering in a sneaky, tempting way. (13:02) And that's what Satan does. (13:05) Whispering, tempting. (13:07) He says, and I quote, (13:19) Don't forget this. (13:21) All right? (13:24) That's the first way the temptation is taken. (13:27) And that is in chapter 7. (13:30) I'll repeat. (13:39) Now, let's go to the second form of the temptation. (13:46) In Sūrah 23, verse 120. (13:51) It's more dramatic. (13:53) But the devil whispers to him, saying, (13:58) Notice, waswas again. (14:00) O Adam, let me show you the tree of eternity and everlasting kingdom. (14:10) So? (14:12) Let me show you the tree of eternity and everlasting kingdom. (14:17) It seems there is no defects, no? (14:19) But actually, (14:21) it's very beautiful, if we go to the Arabic. (14:25) So, please pay attention. (14:27) In 7 to 7.20, (14:32) when the devil is saying, (14:34) Allah does not want you to become angels, (14:37) because the word is malakīn. (14:40) All right? (14:40) Do you remember this? (14:42) Malakīn. (14:43) And malakīn, angels. (14:46) Two, huh? (14:47) This malakīn. (14:48) Two angels. (14:50) The root is ma-la-kīn. (14:53) M-L-K. (14:55) Okay? (14:57) Malaka. (14:58) The word is malaka. (14:59) To hold something. (15:01) Power. (15:01) Angels are called malakīn. (15:05) And two angels, malakīn. (15:09) Allah does not want you to become immortal. (15:12) The word is khālidīn. (15:16) Khālidīn. (15:16) Okay? (15:17) Do you remember that? (15:18) From khālidā. (15:20) To endure, to subsist. (15:22) The word khālidīn, to dominate. (15:23) Means, one who always subsists. (15:27) Just be first, then pay attention. (15:31) Allah does not want you to become malakīn, (15:33) M-L-K. (15:34) Okay? (15:35) And Allah does not want you to become immortal. (15:41) Khālidā. (15:42) K-H-D-N. (15:45) Khālidā. (15:46) The word. (15:46) The other one is malaka. (15:49) The second, let's take that. (15:52) Allah, (15:54) shall I show you (15:56) the tree of eternity? (16:00) The tree of eternity is (16:03) khuldīn. (16:04) K-H-L-D. (16:06) Is it obvious what it is? (16:09) And a kingdom, (16:11) a kingship, (16:13) malakīn. (16:14) M-L-K. (16:16) Do you remember? (16:17) How beautiful, huh? (16:18) See, these are two verses in Qur'an. (16:21) Allah does not want you to become (16:23) angels, M-L-K. (16:25) Allah does not want you to become immortal, (16:27) K-H-L-D. (16:28) And the second temptation says, (16:30) shall I show you the tree of (16:32) K-H-L-D? (16:35) And a kingdom that will never perish, (16:37) and K-H-L-D. (16:39) Khuldīn. (16:39) Khuld means kingship. (16:41) This is a digression to show to you (16:43) the beauty of the Qur'an, (16:47) the Kāshmā-shīn. (16:48) It appears in different forms, (16:49) but there is always a parallelism. (16:52) This is the same source, naturally, (16:53) the same author, (16:55) Allah Himself. (16:56) But anyhow, (16:57) I'm sorry that I've done (16:57) this literary exegesis. (17:00) Let's go back to the temptation. (17:03) The above temptation (17:05) implies the following. (17:08) First, (17:09) that Adam and Eve (17:11) were neither angels (17:13) nor immortals, correct? (17:15) Because why would you tempt them (17:16) with something that they already have? (17:18) When Satan says, (17:19) Allah does not want you to become angels, (17:21) He doesn't want you to become immortal, (17:23) it means from the beginning (17:24) they were neither angels (17:26) nor immortals. (17:28) A temptation makes sense (17:30) if it offers you something (17:31) that you want to have. (17:36) So that's the first thing (17:37) we must consider in other words. (17:40) From the moment of their creation, (17:42) when they were created out of earth (17:43) or dust or clay, (17:45) they were already destined (17:48) to live, (17:50) to descend to earth (17:51) and, I may say, (17:52) to die on earth. (17:55) We must accept that (17:56) as an action in the Qur'an. (17:58) The plan was, (17:59) from the beginning (18:00) they were mortals (18:02) made of earth, (18:03) they will descend to earth (18:04) and they will have to die (18:05) on earth. (18:07) So nothing will save them. (18:08) You cannot tempt them (18:10) with immortality and so on. (18:11) That's the first step. (18:12) The second one. (18:14) Old man Satan (18:17) deceived Adam and Eve. (18:19) Why? (18:20) Because after the age of three, (18:23) they did not become immortal, (18:25) they did not become angels, right? (18:28) They became immortal. (18:31) And not only that, (18:32) they still had to go to earth (18:34) according to the original plan (18:35) as vice versa. (18:39) Number three. (18:40) Adam and Eve (18:42) had an account of this temptation. (18:45) They were aspiring for something (18:47) that they were not (18:49) and for which (18:51) I am now speaking this, (18:52) they were not ready before. (18:55) In other words, (18:56) they were not ready, (18:57) they did not have the equipment (18:58) or the instructions (18:59) for how to become angels (19:02) or how to become (19:04) immortal. (19:06) The fourth one (19:07) is that death (19:10) is not a punishment (19:12) for the disobedient. (19:14) No. (19:15) Because they were destined (19:16) to die from the beginning, right? (19:19) So dying (19:20) is not a punishment (19:21) for disobedient. (19:23) For from the very beginning (19:24) they were immortal. (19:27) And the fifth is that (19:28) what really happened, (19:30) was that (19:30) they were (19:32) they were untimely (19:33) evicted from the garden. (19:36) Is that right? (19:38) They were supposed to leave (19:38) the garden, (19:39) but in this case (19:40) they left a little bit early (19:42) than that was planned. (19:46) It's like a student (19:47) who goes to college. (19:48) He's supposed to stay (19:49) four years or six years (19:50) in college (19:51) depending on the degree, (19:52) but if he lacks (19:53) the first semester (19:55) then he is (19:56) he's kicked out. (19:58) But this is what happened (19:59) to our great-grandparents. (20:01) They were supposed to stay (20:02) there for some time, (20:04) I suppose, (20:05) being taught more (20:06) and trained, (20:06) but they were kicked out (20:08) a little bit (20:09) or very much earlier. (20:11) They plant in other words. (20:13) They were supposed to stay (20:14) there temporarily, (20:16) but not (20:17) although they were meant (20:18) to stay there temporarily, (20:20) the idea was not (20:20) to have them (20:21) kicked out (20:22) like the first (20:22) semester students (20:24) who plant. (20:25) They were supposed (20:26) to have to stay (20:27) longer. (20:28) Anyhow, (20:30) when A.W.K. (20:33) did not get (20:33) what they aspired to, (20:36) when they did not become (20:38) what they hoped (20:38) for or wanted, (20:41) they must have found out (20:42) what they really were. (20:46) And this is that (20:47) they had bodies (20:49) of flesh (20:50) and blood (20:51) of earth, (20:53) bodies limited (20:54) by space-time coordinates, (20:56) by space-time limitations. (21:00) They realized (21:01) that their bodies (21:01) were of mortal stuff. (21:03) See, they did not become (21:04) immortals or angels. (21:06) Then they realized (21:07) that their bodies (21:08) were limited. (21:11) They knew (21:12) that they were mortals. (21:14) The scales fell (21:15) from their eyes. (21:17) They realized (21:18) that (21:18) they were made (21:19) out of bodies. (21:22) And that I think (21:23) I accept (21:23) what they shall (21:25) stand. (21:25) They were aware (21:27) of their (21:28) bodies. (21:29) Bodies (21:29) that were (21:30) of all true (21:31) wrath. (21:33) Bodies of blood. (21:35) They realized (21:35) they were deceived (21:36) by Satan. (21:37) They realized (21:38) that they were (21:38) vulnerable. (21:40) They were in a (21:40) precautious, (21:41) precarious condition. (21:43) They felt (21:44) helpless. (21:45) And more than ever (21:46) they were (21:47) in a (21:48) loss. (21:50) Aware of their (21:51) bodies (21:51) does not mean (21:52) ashamed of their (21:53) bodies. (21:53) They were not (21:54) ashamed. (21:56) Awareness of (21:57) their bodies (21:57) means (21:58) that their (21:59) bodies (22:00) were (22:01) limited. (22:02) Neither this (22:03) nor that. (22:04) They were (22:04) mortals. (22:06) They were going (22:06) to the cave. (22:08) And so, (22:10) now talking (22:10) about the (22:11) thinking of (22:12) the other (22:12) students of the (22:13) Quran, (22:15) I submit (22:15) that if there (22:16) was any shame (22:17) at all, (22:19) it was not (22:20) so much shame (22:20) of the body, (22:21) but it was (22:23) the shame (22:23) of this (22:25) obeying (22:25) Allah. (22:28) Allah has (22:29) given them (22:29) so much. (22:30) Allah has given (22:31) them food. (22:32) Allah has given (22:33) them clothing. (22:34) Allah has warned (22:35) them about Satan. (22:36) They were not (22:37) equal (22:37) to the occasion. (22:39) What existed (22:40) now in their lives (22:41) was a (22:42) disharmony, (22:43) a disequilibrium. (22:45) Things were (22:46) not what (22:47) they were (22:48) supposed to be. (22:49) Things were (22:49) not given to (22:50) the Jews. (22:51) It was, (22:53) let's say, (22:54) a world of (22:55) square pegs (22:56) and round holes (22:57) all over. (22:58) A disequilibrium. (23:00) It was an (23:01) atmosphere of (23:01) living in a (23:02) form of (23:03) injustice (23:04) brought by (23:05) themselves (23:05) to themselves. (23:07) Things were (23:08) not in (23:09) their proper (23:09) places. (23:10) And as you (23:10) all know, (23:11) justice, (23:11) one of the (23:12) meaning of (23:12) justice is (23:13) putting things (23:14) on their (23:15) right position, (23:17) giving things (23:17) to their (23:18) proper Jews. (23:19) And they (23:20) were helpless. (23:22) Abandoned (23:23) by their (23:25) sincere (23:25) advice (23:26) and assistance (23:26) from Satan. (23:27) Later on, (23:30) there was (23:30) no one (23:31) to turn (23:31) to (23:32) except (23:33) Allah. (23:34) This was (23:35) a (23:36) dramatic (23:39) recognition (23:40) of (23:41) Allah (23:42) as the (23:42) Lord. (23:44) And this (23:44) I...