Messenger Audio 33.1 (21-Jan-1983)

00:00 Sermon - Not Rashad - Potter's Clay 4:00 Man body consists of body and soul

(0:39) Salaam alaikum warahmatullahi wabarakatuhu. (0:58) Bismillah ar-Rahman ar-Rahim. (1:01) Alhamdulillah. (1:02) Alhamdulillahi lazeeha lana laylahi lana wahdahu la sharika lah. (1:09) Kitabu la haqqa l-muqaddihi wa la tawheedu l-naseedah. (1:18) Last Kutbah. (1:21) Last Kutbah, we got to give a glimpse, although superficially, (1:29) into the nature, the composite. (1:34) Or it may, I'm allowed to use the term, the complex nature of Adam. (1:42) Or, for that matter, mankind. (1:48) It's clear in surah 6, verse 2, surah 15, verses 28, 29, (1:57) surah 38, verses 71 and 72, surah 32, verses 79 and so on, (2:09) that Allah began the creation of man with the use of potter's plate. (2:20) Roughly speaking, roughly speaking I say, (2:24) because it's not the Quran, it turns out, (2:26) a mixture of water and inorganic material. (2:37) Then, according to the Quran, Allah gave the clay, the form, the shape. (2:48) He fashioned this clay, this lump of clay. (2:54) Perfected it, and gave man hearts, senses, and a mind. (3:05) In particular, this is verse, surah 32, verse 19. (3:12) And then, Allah presented unto Adam something of His, Allah's, spirit. (3:23) From Allah's rock. (3:27) In general, as the Quran so simply states it, in surah 14, verses 4, (3:35) it is Allah himself who designed and perfected man. (3:42) So, from these Quranic verses, we can summarize by saying, (3:49) that man is composed of body and soul. (3:57) The word for soul in Arabic is nafs. (4:01) As you can see, the word nafs is close to the word breath. (4:07) Man's body is physical, it's material. (4:11) It belongs to the realm of matter, it belongs to the physical world. (4:17) It's very interesting how, in surah 23, verses 12 to 15, (4:24) Allah describes how He created man out of clay. (4:29) And then, He speaks now, not of Adam, but of mankind. (4:35) The formation of the species, or the coming of generation after generation. (4:42) How the fertilized egg develops in the womb, (4:46) and then how bones and flesh come to be. (4:51) But then, in surah 23, verses 15, Allah says, (5:00) Then you will die. (5:03) So, this material aspect of man, his flesh, his bones, we disintegrate. (5:11) This is a matter of fact. We see that. (5:13) We see bodies buried sometimes in water. (5:18) We see them exposed, rusting and so on. (5:23) That is his body, which belongs to the world of matter. (5:28) His soul, on the other hand, as it were, (5:33) partakes of the divine spirit or breath of Allah. (5:37) It is the highest part of his compulsive nature. (5:44) And this breath of Allah belongs to Allah. (5:48) It is His, but it is infused in our soul, (5:53) and it comes from Allah Himself. (5:56) It represents the highest and the most precious part of man's compulsive nature. (6:07) As was mentioned last time, (6:10) it is this breath of Allah, (6:12) means ru'ifihi, from this breath. (6:15) It is this breath of Allah in man, (6:18) which allows mankind to know Allah. (6:22) As I mentioned before, Allah is so great, (6:27) nothing can understand Allah, except Allah Himself. (6:33) But, if we can know something about Him, (6:36) it is because He Himself has given us this power to know Him. (6:42) As it were, if we know Allah, (6:45) even how little we know Allah, (6:47) it is because He Himself has seen to it. (6:50) He implanted in us this capacity to know Him. (6:54) Only Allah can know Allah. (6:57) And if we can know Him, this is a gift. (7:00) We know Him through our vision and through revelation. (7:05) But, that's finite up to a certain point. (7:10) It is this breath of Allah in us, (7:16) which allows us to manifest, (7:19) or to exemplify in our individual and social life, (7:23) many of those things which Allah desires us to exemplify, (7:28) like the virtues of holiness, (7:33) of being truthful, of being sincere, (7:37) even matters of courtesy and politeness, (7:41) and the virtues of patience, love, compassion, (7:47) and in the sacred use of our lives, (7:54) and also in the protection of the lives of others. (8:00) We conclude, clearly, (8:02) that it is this breath of Allah infusing our soul (8:09) that is held by us in trust. (8:14) Or rather, it's something that we ought to hold in trust. (8:18) It is an amanah in Arabic. (8:21) We don't own it. (8:22) It is with us as a loan. (8:25) And therefore, anything that we have as a loan (8:28) must be returned to its owner. (8:32) But more than that, we will be asked, (8:34) what did you do with that loan? (8:38) How did you use this breath of Allah, (8:41) this power to be good? (8:44) You were given many things to be good. (8:47) Did you use it for good? (8:49) You are held, all of us are held accountable. (8:55) And therefore, as I say, it's a loan under trust (8:58) and ought to be used only in terms of Allah's commandments. (9:06) I take it that this thing breathed into us, (9:13) something from Allah's Spirit, (9:16) is imperishable. (9:20) It's a fact, as I've made it so many times, (9:23) that when we die, or are dead, (9:26) our physical bodies revert quickly. (9:29) It usually won't click in the most general sense. (9:33) But don't ask me details regarding what happens (9:37) with this breath of Allah in us. (9:40) And Allah suggests Himself in Surah 17, verse 85, (9:45) and this is a case of many interpretations and translations. (9:50) Allah says that regarding the ruh, or spirit, (9:55) whether it be means message, revelation, (9:59) or the breath in us, or the capacity to Allah, and so on, (10:03) He says, very little knowledge of that (10:08) is given to mankind. (10:11) And we know as a matter of fact, (10:14) that among these so-called social sciences, (10:17) if at all you can call psychology social sciences, (10:22) it is the least developed. (10:26) Progress in psychology has only been accomplished (10:31) about a hundred years ago, (10:33) and it's a very, very embryonic science, (10:38) if you can call it at all a science. (10:40) It's highly theoretical. (10:42) And it's very interesting. (10:43) Quran says something, suggests, (10:46) that these discussions about the ruh, (10:50) it's very little, it's about sharing to mankind. (10:54) So, I cannot say more on this. (10:58) Anyhow, it's very clear in the Quran, (11:02) and I've mentioned many more in the verses, (11:05) that all creation is purposive. (11:09) When Allah creates something, (11:12) it is for a certain purpose. (11:16) We know some of this purpose in terms of our mind, (11:19) that Allah has given us, or in terms of revelation. (11:21) But in any case, even if we do not know (11:26) why Allah does something, (11:28) there must be a reason for it. (11:33) And, regarding our own creation, (11:35) Allah Himself reveals to us (11:38) that He created us to worship Him. (11:43) Now let's be very careful about the word worship. (11:46) It's a translation from the Arabic, (11:48) and most people think of worship as salat. (11:52) So they say, well, we make salat, (11:56) so we worship Allah. (11:57) But, no. Worship is a very poor translation. (12:03) It's due to the limitations of the English language. (12:06) Worship in Arabic is not confined to salat, (12:09) or fasting and so on, (12:11) but worship involves everything that righteousness, (12:15) taqwa, connotes. (12:17) It means being also in the straight path, (12:21) sirat al-mustaqim. (12:23) It means doing everything that Allah (12:25) requires us to do. (12:28) And thus, last time, I emphasized (12:31) that worship includes the duty (12:34) to develop the capacities (12:37) implanted in us by Allah, Subhanahu wa ta'ala, (12:41) as connoted or implied by His breathing (12:44) into us something of His Spirit. (12:48) Again, this means, therefore, (12:50) that if God has given us the capacity (12:52) to be compassionate, (12:53) it becomes a duty for us (12:56) to become compassionate. (12:59) If He has given us the capacity to be truthful, (13:03) if He has taught us how to read, (13:06) and given us the capacity to read, (13:09) it becomes our duty to develop our intelligence, (13:13) and becomes a duty for us (13:15) to increase our knowledge. (13:17) It becomes a duty for us to be pious, (13:20) and to use what powers we have, (13:22) physical, intellectual, economic, (13:25) political, etc., etc., (13:26) to use all of these well. (13:29) If He has given us the capacity to love, (13:32) it means it becomes a duty for us to love, (13:35) but in the right sense, (13:37) in accordance with the commandments of Allah. (13:40) And life that He gives us (13:41) must be held as an ocean to us. (13:47) But having a body, (13:49) and physical life, as we all know, (13:51) entails, implies material elements (13:54) to perpetuate or maintain life. (13:59) Moreover, (14:01) as long as our composite nature (14:04) is the way it is, (14:07) man needs the body (14:08) to help develop the soul. (14:13) You cannot read Quran (14:14) three or four hours at a stretch (14:17) if you have not eaten for one week. (14:20) You have to eat, (14:23) you have to take care of the body. (14:26) And if it's freezing weather, (14:28) how can you read the Quran? (14:30) You need some heat and so on. (14:32) In other words, what I'm trying to say, (14:34) the body needs some comfort, (14:37) or minimum, (14:39) needs benefits, (14:40) in order to perpetuate its life (14:42) and increase its knowledge. (14:45) As long as this composite nature (14:47) is the way it is, (14:50) we need some material requirements (14:52) in order to worship Allah. (14:56) And, (14:57) a great deal of our knowledge (14:59) comes from our senses, (15:01) from sense experience. (15:04) And indeed, (15:06) it is, (15:07) a lot of these virtues are related (15:09) with our physiology. (15:11) How can you be patient about pain (15:15) unless you have, (15:16) have to take and appreciate (15:18) what the meaning of pain is? (15:21) Love itself involves emotion, (15:24) and this feeling of joy (15:26) that people have (15:27) when they think of their wives (15:28) and their children, (15:29) all of this requires (15:30) a physiological way. (15:32) What I mean in particular is that (15:34) many of these qualities (15:35) that we exemplify, (15:37) like patience and so on, (15:39) they are manifested in physical (15:42) and material life. (15:46) But, for a temporary character, (15:52) Surah 21, verse 8, (15:54) says specifically, (15:55) the bodies need food, (15:57) but the bodies will ultimately die (16:00) for faith. (16:02) Now it becomes very clear (16:04) to all of us, (16:05) why Allah, (16:05) who owns everything, (16:07) allows man (16:10) the use of earth, (16:12) or gives him power on earth (16:14) to partake of its provisions. (16:19) This is found in Surah 2, verse 29. (16:24) And let me quote (16:24) Surah 67, verse 15, (16:27) Allah says, (16:28) He, Allah, (16:30) is the one who subdued (16:31) the earth for you, (16:34) drove its corners, (16:35) and ate from its provisions. (16:38) But now, (16:39) this is an important sentence (16:41) that follows. (16:42) Before Him, (16:43) you will be ultimately rather. (16:47) It's very clear. (16:48) The verse says, (16:50) Eat! (16:51) Yes, the earth. (16:52) Earth is given to you (16:53) to take care of your bodies, (16:56) to give you the material basis (16:57) for developing your soul. (17:01) But, (17:01) to Him you shall return. (17:05) It's very clear. (17:07) Go ahead, (17:08) eat, (17:09) enjoy yourself on earth. (17:11) But, (17:11) you have to answer on that call. (17:14) So life becomes (17:15) a very serious affair. (17:19) Allah gives man power on earth. (17:22) And power is one of the faculties of the soul. (17:25) In Surah 7, verse 10, (17:26) Allah says, (17:27) We put you in control of the earth. (17:30) And establish for you (17:33) provisions therein. (17:36) These are so clear, (17:37) and you can elaborate on them. (17:40) And thus, (17:42) number one, (17:43) giving the earth to man, (17:46) to Rome, (17:48) allowing him to eat of its provisions, (17:52) giving man power on earth, (17:55) or God subduing the earth (17:58) for the sake of man, (17:59) or giving man the power to subdue earth, (18:02) which is ultimately the same, (18:05) and provided further, (18:07) that man is held accountable (18:08) in how he utilizes such provisions, (18:12) all of this is what is meant by saying (18:15) that mankind is khalif on earth. (18:20) This is in Surah 2, verse 30, (18:23) Surah 6, verse 166, (18:26) Surah 35, verse 39, etc., etc. (18:32) The word khalif, (18:35) I'm not talking of muqtad, (18:40) means many things. (18:45) It means to inherit, (18:47) divert the name, (18:49) from which the noun khalif comes from, (18:51) to inherit, (18:52) to succeed, (18:55) to serve as a deputy, (18:58) to serve as a vicar, (19:01) to serve as a vice-regent, (19:04) and so on. (19:08) But such a succession on earth, (19:12) such an inheritance on earth, (19:15) is not absolute. (19:18) It is finite, (19:19) because man has to die, (19:21) it is relative, (19:22) because only Allah is absolute. (19:28) But the granting of this khalifah to man, (19:33) giving him earth as an inheritance, (19:41) is really a test. (19:44) Allah says in Surah 10, verse 14, (19:47) Then we make you inherit the earth (19:49) to see what you do. (19:54) Of course. (19:57) The power of a khalifah (20:00) is delegated power. (20:03) It is a power held in trust. (20:06) It is a power to exercise (20:08) in terms of the one (20:11) who delegated this power, (20:14) or who gave this power. (20:16) In other words, (20:16) the power of a khalifah on earth, (20:21) or the powers of mankind on earth, (20:23) whether you call them successors (20:26) or inheritors, (20:28) it is never absolute power. (20:32) So it is inheritance within God. (20:35) If you inherit something from (20:38) people, parents who die, (20:41) then to get a stand, (20:44) you can say you own (20:45) what you've inherited, (20:46) and you can dispose of this inheritance (20:48) the way you want. (20:49) But when you inherit (20:51) quote-unquote something from Allah, (20:54) you cannot do anything you want with it. (20:58) Because Allah is not dead. (21:00) He is still alive. (21:03) So you inherit it in a special sense. (21:06) Unfortunately, it's an English word (21:07) that we're using. (21:08) You inherit something from Allah, (21:10) but He is not dead. (21:12) He is alive. (21:12) And then you have to account to Him all the time (21:16) how you are handling that inheritance. (21:21) And I think this is important (21:23) to remind all of us (21:25) that regarding the temptation of Adam, (21:28) which we have overworked (21:31) in our discussion, (21:33) the temptation of Adam was precisely (21:36) the temptation of absolute (21:39) and power that is unanswerable. (21:43) And so now we can relate (21:44) the temptation of Adam (21:47) to man's so-called (21:50) khalifah monarchy. (21:53) In Surah 33, (21:55) verse 72, (21:57) shows clearly (21:58) how the abuse of such power, (22:01) the abuse of the khalifah, (22:02) is manifested. (22:04) Man is shown (22:05) he can be wrong (22:07) or unjust (22:08) or tyrannical (22:11) or exploitative (22:12) or plainly ignorant (22:15) when he exercises (22:17) the responsibility of khalif, (22:20) when he disregards Allah's revelation, (22:23) or when he forgets Allah (22:25) as the Lord, (22:28) as the source of all power, (22:30) and as the real (22:31) or ultimate honor (22:33) of all the heavens (22:35) and earth. (22:53) That Adam (22:54) could be khalif on earth (22:57) was part of Allah's plan (23:00) even before the disobedience of (23:02) of Adam. (23:07) Surah 2, verse 30, (23:09) is clear. (23:12) Allah (23:13) informs the angel (23:15) that he is going to establish (23:17) a khalif (23:19) on earth. (23:22) It is suggested in the Quran (23:24) that the angels were somewhat (23:26) apprehensive. (23:29) They spoke, (23:31) What, Allah? (23:32) You send a khalif on earth (23:34) who is shed blood? (23:37) And Allah says, (23:39) You do not know (23:40) what I know. (23:43) And so the angels (23:44) had to go blind. (23:47) Thus, (23:49) in surah 2, (23:50) verse 31, (23:52) Allah, (23:53) that's the next verse, (23:56) after Allah informs the angels (23:58) that he will send a khalif on earth, (24:00) and the angels (24:01) very concerned for reasons (24:04) of their own, that belong to another (24:05) qudba, why did these so-called angels (24:08) were upset? (24:09) It seems they were upset. (24:11) This is verse 30. (24:14) In verse 31, (24:16) the Quran reveals (24:17) how Allah already started to (24:20) prepare Adam, or mankind, (24:22) for the khalifah. (24:25) How? (24:26) By teaching Adam (24:27) the names. (24:30) This is the training. (24:32) So far, all of this (24:33) is Quranic. (24:35) I have kept my interpretation (24:38) to myself, but now (24:40) with the kindness (24:41) and generosity, (24:43) allow me to go into some (24:45) interpretation. (24:48) So I'm warning you, what I'm going to say now (24:49) is an interpretation. (24:52) The names, (24:54) mentioned before, (24:55) refer to the breath. (24:59) It means the power (25:00) to exemplify (25:01) Allah's qualities (25:03) on earth, but in a limited (25:06) and relative manner. (25:08) Allah knows, (25:09) absolutely, we have the power (25:11) to know, but (25:13) finitely. (25:17) Allah is the powerful, (25:19) He gave us the power to be powerful, (25:21) but in a limited (25:22) manner. And (25:27) Allah is the Holy, the Quddus, (25:30) we are supposed to be pious and holy, (25:32) but not in a limited (25:33) manner. So, these names, (25:36) we are supposed to make (25:37) manifest in this world, (25:40) in the world of experience. (25:43) And the angels, (25:44) not taking bodies, (25:47) cannot have (25:48) this value. (25:52) When a man has a toothache, (25:53) I know I always talk about toothaches, (25:55) maybe because I'm getting old, (25:56) I always think of toothaches. (26:00) Anyhow, whatever (26:01) pain you have in your body, (26:04) when you take it, Allah (26:05) is part of (26:08) one's body, (26:09) part of the human situation, (26:11) but He's smart enough to (26:13) go to see a doctor. (26:16) But if you take that as part (26:18) of (26:19) the generation of physiological (26:21) aspects of man, (26:24) that's your patient, (26:25) you ask Allah (26:27) to strengthen you. Now, the angels (26:30) cannot have (26:31) that one. Angels don't (26:33) have toothache, (26:35) they don't have whole speech, (26:37) they don't have whole speech. (26:39) Angels have delusions, why? (26:40) The angels do not know all delusions. (26:43) Right? (26:44) The names are what? Manifestations (26:47) of Allah, or qualities (26:49) of Allah to be manifested (26:51) on earth. (26:55) Even after Adam, (26:56) he was learning a few things from Allah. (27:00) And as I tried to explain before, he forgot. (27:04) When he fell into the trap of Satan's (27:06) temptation, (27:10) Satan said, (27:11) can I show you the tree (27:12) of immortality (27:14) and power that will never fade, (27:16) a kingdom that will never perish, (27:18) or absolute sovereignty? (27:22) Adam fell into the trap. (27:24) He forgot. Why did he forget? (27:26) That only Allah is the source of all power. (27:28) That only Allah is eternal. (27:30) Only Allah is absolute. (27:32) Only Allah is the king. He's the Malik al-Mulk. (27:34) He forgot. But these are the names (27:36) of Allah. Allah taught Adam (27:38) these things, he forgot. (27:42) But even (27:43) he forgot. (27:45) The plan to send him (27:47) to earth was never abundant. (27:50) What did (27:51) his obedience in the garden brought (27:52) immediately was expulsion. (27:56) But expulsion from the garden, (27:59) maybe the training (28:00) of Adam might not have been complete. (28:02) That is not important for us now (28:04) because Allah himself promised (28:07) revelation. (28:08) So Adam learned (28:10) something in the garden. The names (28:12) of Allah he learned. (28:14) And on earth, (28:16) Allah is now sending (28:18) revelation. (28:20) In other words, the instruction begun (28:22) by Allah in the garden was to (28:24) be continued by means of (28:26) revelation on earth. Provided (28:28) now that man was (28:30) willing to listen. (28:31) Allah is willing to listen to such (28:34) revelation. And provided (28:36) man deserves such revelation. (28:38) Because if you don't deserve such revelation, (28:40) Allah seals your heart. (28:43) Or our heart. (28:45) But in any case, (28:46) man's stay on earth was (28:48) to be temporary, for death (28:50) was decreed for him. (28:52) Allah said this to Adam, that this is (28:54) so. In surah 40 (28:56) verse 67, it's clear. (28:58) Allah said (29:00) to us, you are (29:02) created of dust (29:04) for a (29:07) predetermined time (29:08) span. (29:10) In surah 2 (29:12) verse 36-39 says (29:14) But those who reject the (29:16) revelations, they will deserve (29:18) hell. They will not be allowed to (29:20) go to the garden. But those who (29:22) follow these revelations from Allah (29:24) on earth, they have nothing (29:26) to fear. (29:28) They have passed the test (29:30) as what? As Khulafa. (29:33) As Khalif on earth. (29:35) So, (29:36) as Khalif on earth, (29:38) if we keep ourselves righteous, (29:40) we will deserve the garden. (29:42) But only after a second (29:44) creation. We will have new (29:46) bodies. And to quote (29:48) Ustad Khalifa, (29:50) new bodies that will be able to (29:52) withstand the presence (29:54) of Allah, (29:56) but certainly a kind of body (29:58) that will enable us to survive (30:00) or perpetrate ourselves (30:02) permanently in the garden. (30:06) I often (30:06) believe, dear brothers and sisters, (30:09) that Adam's original (30:10) stay in the garden was a sort (30:12) of training ground. (30:15) A place where he (30:16) would receive a lot of instructions (30:18) from Allah and see, (30:20) see something in the garden. (30:25) But, (30:26) unfortunately, our (30:28) great, great, great grandfather, (30:30) he failed in following (30:31) every detail of Allah's (30:34) warning, which is a terrible (30:36) lesson for all of us. (30:38) Maybe, too, (30:40) we can say there was something in the garden (30:42) which Adam could have seen (30:44) and learned and to use (30:46) as a model (30:48) when he comes to earth (30:50) as a viceroy. (30:51) In other words, (30:53) he would try to exemplify (30:56) the (30:58) qualities (30:59) of Allah in this (31:01) spiritual universe. I would like (31:04) to think that the world of the garden (31:07) in general, (31:10) this earth (31:12) and hell (31:12) in some ways have, (31:15) for want of a better term, (31:22) that are (31:23) correspondences to each other. (31:25) There is an A (31:26) in the garden which corresponds (31:28) to an A on earth, which corresponds (31:30) to an A (31:32) in hell. Not in all (31:34) cases, but in many cases. For example, (31:37) there is a kind of drink (31:39) in (31:40) the garden. There is a drink on earth. (31:43) There is also (31:44) hot drink in hell. (31:48) There are trees (31:48) in the garden in paradise. (31:51) There are trees on this earth. There are also (31:53) trees, like the tree of Zakum (31:54) in hell. (31:56) So this is what I mean by analogous (32:00) universes (32:01) or worlds. (32:04) Maybe, (32:06) forgive me if I am speculating too much, (32:10) the idea (32:11) was to use the garden (32:13) as a model (32:15) and make life on earth (32:17) approximate (32:20) paradise. (32:21) But up to certain (32:23) limits. (32:27) Is this strange what I am saying? (32:29) Let's find out. (32:32) If all (32:33) mankind on earth (32:35) now, (32:36) if all of us were righteous, (32:39) if all of us were (32:44) Allah conscious, (32:45) all the time conscious (32:46) of Allah, (32:48) in accordance (32:49) with His (32:51) commandments. (32:54) Remember Allah (32:55) standing, sitting, lying, so on. (32:58) Ya ayyuhal lazeem (33:01) aminus (33:01) zikran kateeran, all who believe, (33:03) always remember Allah. Keep remembering Him (33:05) in every action. (33:07) But it is assumed this is happening. (33:09) Everybody is conscious of Allah. (33:11) Everything He does is in terms of what (33:13) Allah wants Him to do. (33:15) Isn't this some form of (33:16) understanding?