Your Deeds Bind You, Not Adam's Sin

[Arabic recitation]

[Silence]

We have here in verses 38- 48 of surah is the 74th successive chapter of the Quran and the order of the mus. It is one of the earlier chapters of the Quran that were revealed to the prophet sallall.aii wasallam in Mecca. As we've mentioned before the opening verses of as is in as is inklusim the narration of that this is the second revelation of Quran to the prophet sallall.aii alaihi wasallam. The first was the second. However, we know because of the tone because of the topics, the subject matter of the verses in it are referring to the prophet sallall.aii alaihi wasallam's antagonist namely al and others that the subsequent verses of mud were revealed later on after the propaganda and antagonism of the prophet sallallahu alaihi wasallam was reaching a boiling point exact years we're not sure exact exactly which years. But the subject matter articulates that these verses were revealed later on after the dawa of the prophet sallallah.aii alaihi wasallam became public after the propaganda that walnam along with Abu Jaham and others. Allah subhanahu wa ta'ala tells us in verse number 38 that every soul due to what it has earned of sin is held captive is held ransom by its own doing. Now we mentioned last night that the wording of this verse is very precise because in Christianity there is a misconception a misunderstanding with respect to the topic of the original sin that every human being the concept is that every human being is born into sin because Adam committed the first sin. Therefore, we are all guilty of what the father has committed. Even though their own book tells them that every soul, no soul shall bear the burden of another with those exact words. Exactly what we have written in our book over and over and over that no soul shall bear the burden of another. The father shall not bear the burden of the son and the son shall not bear the burden of the father. And this is a major issue because it reflects the justice of Allah subhanahu wa ta'ala. It reflects the justice of Allah that every soul, every human being who makes a conscious choice and a conscious decision to disobey Allah, the rest of his family and his subsequent lineage cannot be held to account for these poor choices. And this is a misunderstanding that even some Muslims have. And that is that many Muslims believe or think or of the misunderstanding that Adam alisam was sent out of paradise as a punishment. That is grossly incorrect. Adamisam was not punished when he was expelled from paradise because if he was punished that means that Allah taught him how to repent, accepted his repentance and then still punished him. And as Allah subhanahu waala says with respect to repent repentance and he says the prophet sallall.aii alaihi wasallam has said that repentance erases what is before it of sin but it does not erase consequences of our actions that is the point here Allah subhanahu wa ta'ala told Adam when he was in paradise when el refused to bow to him as the rest of the angels Did Allah subhanahu wa ta'ala said to Adam,.

[Silence]

He said, Subhanah that Allah said to Adam when he saw L refused to bow, refused to acknowledge him, refused the command of Allah and his enmity and jealousy and hatred for Adam became very public and undeniable. He said to him, "This man is an enemy to you and your spouse. So be careful that because of him you are not then expelled from paradise. And so that was the agreement. Those were the terms of the agreement. Adamisam made the mistake. And so Adam had in his heart whatl did not. El disobeyed and he argued it away with this flimsy argument. This idea of Right? He argued away his sin. I'm better than him. And the real reason I'm not bowing is because because you know this is inappropriate anyways because I'm from I'm cut from a finer cloth than he is. How could how could I how could I bow to someone who is lesser than I am? He didn't say what was really in his heart. He didn't believe that. He didn't believe that argument. What was in his heart is I am too arrogant. He is too arrogant to bow. He is too jealous and arrogant to bow. But people they do not usually have that kind of blunt honesty when they disobey. They give some kind of argument. No matter how flimsy, no matter how silly, some kind of argument to save face. So he goes into this rhetoric about who's better and who comes from who's cut from a finer cloth and etc etc. However, El didn't believe that. So his heart didn't have contrition. So he was not he did not repent. So he was banished from paradise and he was cast was damned to hell for eternity. If he would have repented, Allah subhanahu wa'ta'ala. Adam is the opposite. Ll had the words. He knew how to repent, but his heart wasn't there. Adam disobeyed Allah in the same place with the same clarity of instruction. However, Adam, his heart was filled with contrition, with regret, with remorse, but he didn't have the words to say how to repent. And so Allah taught him how to repent. His heart was there, but his tongue was not. And so Allah taught him. And so Adam then received words from Allah from his Lord and he repented and Allah accepted his repentance. How then can we say that Allah accepted his repentance but still banished him from paradise? No. This was the direct consequence of an act that he had committed. These were the rules and he broke the rules. His repentance was accepted but the physical repercussions of his actions still remained. We gave an example of this yesterday. Let's say a person commits adultery. A person commits fornication, zena, and then this person as in doing so contracts some kind of disease, venerial disease, but then repents to Allah subhanahu wa ta'ala. Does that make the disease disappear? He has it no more because he repented. Of course not. That's not what that means. What that means is that Allah may very well have accepted his repentance. However, the consequences will remain. And so, we were not banished from paradise as Adam was banished from paradise as a punishment for him and all of his subsequent lineage. Rather, Adam was expelled from paradise due to an issue of cause and effect and a great wisdom that Allah subhanahu wa'ta'ala had for him. And so Allah subhanahu wa ta'ala corrects this. He sets the record straight. He says, he didn't say every soul is captive. Every soul is held captive. He said that every soul is held captive by his own sin. He then says, "Except for the people of the right." Now, who are the people of the right? The people of the right are the people of paradise. The people of the right are called this for three reasons. The prophet sallallah.aii wasallam referred to them as the people of the right. Allah refers to them as the people of the right because of three things. and his he says they are called the people of the right because on the day of judgment they will be to the right of Allah's throne that's one number two because they will receive their book of deeds in their right hand that's two number three because they were on the right side of Adamisam on when the prophet sallall.aii wasallam went up that al in the Arabic language is a ladder or a staircase. When he subhanahu wa ta'ala went up this maj and went into the first heaven, who did he then find there in the first heaven? Adam. And when he met Adam and saw him, you were there and you and your mother and your father and I was there and my mother and my father. Every one of us was there. The prophet sallallah.aii wasallam says in the narration of abd and others that he had to his right the souls of his offspring of the people of paradise to his right. And he had to his left the souls the damned souls of his offspring, the people of hell to his left. And then when he looked to his right, he smiled. And when he looked to his left, he wept. And that the prophet sallall.aii wasallam asked Gibl. What is this? Who are these? And he told him that to his right are the people of paradise and to his left the people of hell, the damned, the hellbound. And so they are referred to as the people of the right. Why? As we mentioned three things, they are to the right of Allah's throne on the day of judgment. Allah has categorized people into three categories on the day of judgment. Correct? Three categories. Allah mentions these three categories in number one. Number two, number three. And so we have three categories of people on the day of judgment. The people of the right who will be to the right of Allah's throne on the day of judgment. They will receive their book in their right hand and they were to the right of Adam on that faithful night. The second are those who are ever close to Allah. those who have been given higher privilege and nearness to Allah. He says that they will come and be in direct front of Allah's throne on the day of judgment. And the third are the people of the left. They will be to the left on the day of judgment. They will receive their books of deeds in their left hand. And this is why we give precedent to our right sides in most of our daily activities. Subhanahu Subhan Allah.

[Silence]

Alhamdulillah.