# Messenger Audio 33.1 (21-Jan-1983) {% embed url="" %} (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? --- # Agent Instructions: Querying This Documentation If you need additional information that is not directly available in this page, you can query the documentation dynamically by asking a question. Perform an HTTP GET request on the current page URL with the `ask` query parameter: ``` GET https://rashad-khalifa-audios-and-videos.gitbook.io/rashad-khalifa-audios-and-videos/messenger-audios/messenger-audio-33.1-21-jan-1983.md?ask= ``` The question should be specific, self-contained, and written in natural language. The response will contain a direct answer to the question and relevant excerpts and sources from the documentation. Use this mechanism when the answer is not explicitly present in the current page, you need clarification or additional context, or you want to retrieve related documentation sections.