 Insha'Allah tonight. We're starting a new series. Sorry about my voice. I'll do the best I can Recovering from a cold the the title of the class is selected readings from and Reflections upon a world famous text on prophetology called Kitab-ul-Shifa by Qadi Ayyadi bin Musa, Rahimahullah, Ta'ala the The and we'll start promptly at seven every week, and then we have to end right at eight So I'll go through the text and you can ask questions as they come up just raise your hand insha'Allah So the the the text is four parts The fourth part of the text is on the ah cam the legal rulings We're actually going to skip this part. It requires a lot of Consexualization a lot of commentary It's beyond the scope of this class The first three parts we will touch upon the first part is Concerning the descriptions of the Prophet Muhammad sallallahu alaihi wa sallam in the Quran and hadith It's four chapters. The second part is concerning the rights which people owe to the Prophet sallallahu alaihi wa sallam That's four chapters The third part is concerning belief in the Prophet so aqidah prophetology The wajib at the mustahilat and the mumkinat the obligatory The inconceivable and the conceivable attributes of any prophet really and that's two chapters The first part has four chapters the second part has four chapters the third part has two chapters So that's ten chapters. We have ten weeks So we'll take a chapter a week insha'Allah ta'ala We're not going to read through the entire chapter just not enough time so I will highlight some basic main points textual highlights of each chapter The main thing is just to read the text millions of people have this text sitting on their bookshelf at home But people don't read books That's just the human condition the vast majority of books around the world are never read So a gathering like this is simply an opportunity for you to relax and listen To someone else reading the text insha'Allah ta'ala or at least a portion of it So we'll begin insha'Allah ta'ala the name of Allah subhanahu wa ta'ala and When we talk about the prophet sallallahu alayhi wa sallam We have to be sort of weary of our Intentions That we should be We should sit Respectful way we should pay attention When mom Malik Ibn Anas was approached by students They would ask him let's study fiqh and he would immediately begins giving them lessons And they would ask him to study hadith. He would actually go and take a shower He would put on clean clothes. He would apply perfume And he would he would he would teach the hadith the the sayings of the prophet Muhammad sallallahu alayhi wa sallam The utmost respect and reverence And he expected his students to also have that type of reference reverence insha'Allah ta'ala So chapter one Allah's praise of him and his great esteem for him. So he says here Allah subhanahu wa ta'ala says La qad ja'a kum rasoolun min anfusikum a messenger has come unto you from Among yourselves. This is the famous ayah in surah to toba ayah number 128 the commentator here actually has a a footnote Saying that there's a variant reading of this ayah Min anfusikum means from among yourselves, but there's another reading Which is not as strong. It's a shah the reading. So it's anomalous. It's it has a strength of a hadith La qad ja'a kum rasoolun min anfusikum anfusikum rather than anfusikum Both are correct in meaning, but anfusikum is towatur. It's multiply attested So only this can be recited in prayer, but anfusikum is the superlative of nafis Which means precious? So the ayah can be understood a messenger has come unto you From the most precious among you that the prophet sallallahu alayhi wa sallam Is the most precious of human beings now probably yet says Allah informs the believers or the Arabs of the people of Mecca or all people According to different commentaries on the meaning of these words That he has sent to them from among themselves a messenger whom they know Who is positioned they are sure of in his trustworthiness and truthfulness. They cannot but recognize So reputation and integrity are extremely important It was Aristotle who said that there are three modes of effective persuasion If you want to persuade someone of a point that you're making you should have a logos and that's basically Strong reasoning you should make sense You should have pathos, which is an appeal to emotion So you're not sort of monotone. I'm very monotone. I guess That's why it's important for There to be some sort of emotional connection with the speaker and then ethos ethos is the integrity of the speaker himself or herself that this is extremely important The prophet sallallahu alayhi wa sallam he was nicknamed by the Quraysh before the wahi before the The descent of the Quran It was nicknamed a sadiq al-ameen. So this is someone who is recognized amongst all the Arabs as Someone who is truthful and trustworthy In fact Allah subhanahu wa ta'ala commands him in the Qur'an to remind his people Fakat labith dufikum umra min qablihi that indeed I have lived an entire lifetime before this In other words look back at my life. There was nothing that they could Point to in the past and say now you're claiming to be prophet. What about when you did x y and z in the past? What about that? This is a problem people have today even people who make toba and they move on there are other There's always going to be people who are going to look in their past What about when you said this or did that? right The prophet's reputation is without question. No one can point to anything in his past So this is something that they recognize He says therefore since he is one of them, they should not suspect him of lying Or of not giving them good counsel There was no Arab tribe without dissent form or kinship with the messenger of Allah Salallahu alaihi wasalam This according to Ibn Abbas and others is the meaning of his words Except love for kin so he's mentioning He's he's a he's partially quoting an ayah From surat shura chapter 42 verse 23. It's a very famous. Ayah Allah subhanahu wa ta'ala says Qul Qul laa asalukum alehi ajran illal muwadda dafil qurba Say the call is an imperative to the prophet salallahu alaihi salam Say I do not ask for any type of reward for this except for love of kin and Ibn Abbas says the meaning is something like Quresh you should keep good relations between you and me Because we are all kin In other words if the prophet salallahu alaihi salam is honored then Quresh will be honored because he is from the Quresh Other exeggents like Ibn Ajiba in Imam al-Qurtubi They say that this ayah is a reference to the Prophet's Ahl al-Bayt a Family of the Prophet salallahu alaihi salam that this is an imperative in the Quran The love of the Prophet's family Mama Shafi'i said Ya Ahl al Bayt al-Rusul al laa chubbukum faludun aleina fi kitab al laa Well people of the prophetic house Love of you is obligatory upon us according to the book of Allah subhanahu wa ta'ala So he is the noblest highest and most exalted of them and then he asked a rhetorical question How much further in the ayat can praise go? Then Allah continues the ayah. This is again ayah 128 of a toba Then Allah goes further by attributing to him all kinds of praise worthy qualities Greatly praises his eagerness to guide them to Islam His deep concern for the intensity of what afflicts and harms them in this world in the next so Laqadjaakum rasulun min anfusikum and then azeezun alehi ma anitum There is coming to you a messenger from among yourselves It grieves him that that you should perish Harithun aleikum He's deeply concerned over you. He's very covetous over you and The ulama say here many of the ulama say here that this part of the ayah is general It's ahm that this concern of the Prophet sallallahu alaihi sallam is for humanity at large and Then it becomes more intimate more house bill mu'mineena r'uf al-raheem He is to the believers compassionate and merciful So there's a special type of mercy the Prophet sallallahu alaihi sallam Manifests for the mu'mineen for the believers. Of course, there's a famous hadith in Bukhari is one of my favorite hadith which exemplifies this That a man broke his fast in Ramadan He came to the Prophet sallallahu alaihi sallam and he said my wife and I couldn't control ourselves He broke our fast During the daytime in Ramadan As the Prophet sallallahu alaihi sallam. He said free a slave and he said I can't afford to do that And then he said you have to fast for 60 consecutive days the man said I can't even fast Three days of Ramadan And he said then you have to feed 60 people He said I don't have anything with what and so the Prophet sallallahu alaihi sallam He went out and got him a big basket of dates He said here take this and feed people. He said, you know, there's nobody more poor than my own family and Then the hadith says for the hicka Nabi the Prophet sallallahu alaihi sallam He smiled until his molar teeth were showing and he said then feed your family with it Right the mu'mineen or a roof of Rahim one of the men of knowledge of Hussain ibn fadl. He said Allah subhanahu wa ta'ala honored him with two of his own name. So r'oof of Rahim Are two of the names of Allah subhanahu wa ta'ala that are given to the Prophet sallallahu alaihi sallam so this is This is the sort of Goal of this life the telos of this life Philosophers call the final cause of our lives in the earth is to become a saint The goal is willaya the Qur'an says cool new rabbaneen become lordly In other words to mirror the names and attributes of the law subhanahu wa ta'ala at a human level Allah subhanahu wa ta'ala is our Rahman. No one can be our Rahman Right that is the most compassionate Absolute in infinite sense, but we can become people of Rahman Allah subhanahu wa ta'ala is a la affu the one who forgives We can have that type of Personality to forgive people Allah subhanahu wa ta'ala is as salam as salam does not mean the peace As salam means the perfect when it relates to Allah subhanahu wa ta'ala We can strive for perfection in our akhlaq Every one of the names of Allah subhanahu wa ta'ala we can appropriate Right Into our lives This is told this is called tahalluk Even a name like al-jabbar the compiler How do we appropriate that name? How do we the compiler? Are we supposed to compel people? Well, if somebody commits a crime the ulama say then we compel that person to stand trial I'm what a cup beer the one who deems himself big Right, are we supposed to manifest this name? How do we manifest? I asked one of my teachers and he said Imagine someone's insulting you But you don't return the insult You walk away you deem yourself better than his action Not better than the person. So Allah subhanahu wa ta'ala knows the heart in that sense We can manifest the name of Allah al-Mutakabir There are many Ulama right books on this topic Allahzali has when Imam Sayyuti many many others even a Jeeba So Prophet Sallallahu alayhi sallam or a ouf ar-raheem it is related I say the Ali That he said the words of Allah from among yourselves means by lineage relationship by marriage and descent There was no fornicator among his forefathers the time of Adam All of them were properly married There's no Zina in the direct ancestry of the Prophet Sallallahu alayhi sallam Many of the ulama also maintain. There's a difference of opinion about this Many of them also maintain. There's no idolatry in the direct ancestry of the Prophet Sallallahu alayhi sallam There's a hadith that's quoted by Imam al-Haddad Prophet Sallallahu alayhi sallam is quoted to have said that I was passed from pure loins to radiant wounds pure loins radiant wounds until I manifested Of course the Quran says in a man mushrikun and nages Mushrikin are filthy in the sense spiritual sense There's a question of the father of Ibrahim alayhi sallam Azar Clearly is a mushrik according to the Quran Well, there's an opinion that this is not his biological father Biological father of Ibrahim alayhi sallam was not Azar was a man named Tariq This is what Ibn Hisham says in his seerah of the Prophet Sallallahu alayhi sallam And his name was Tariq and this is actually also although this is not a definitive source by any means But Israelite tradition the Torah the book of Genesis also mentions his name as Teraq Not Azar So Ibrahim alayhi sallam says ya abati to Azar ab your uncle can be your up So many of the ulema maintain that this is actually his paternal uncle. It's not his biological father And the Quran they use the ayah as a proof text when Yaqub alayhi sallam asked his sons on his deathbed Ma ta'buduna min ba'adi what are you going to worship after me and they said na'budu illa haka Wa illa haa ba'ika Ibrahim wa isma'il wa ishaq We will worship the God of your God the God of our fathers Abraham Isma'il who is their uncle and Isaac So they use that also as but there's a difference of opinion about that Ibn Abbas said that the words of Allah When you turn about among those who prostrate so this is in Surah number 26 Ash-Shu'ara verse 218 and 219 al-Ladhi yaratah heena taqum The one who sees you when you stand What the color back of the sagideen and you're turning about and those who make Sajda Allah sees you when you stand to pray and he also sees you when you turn about Taqalub amongst those who make Sajda Ibn Abbas said That the meaning of this is from prophet to prophet Until Allah subhanahu wa ta'ala brought you out as a prophet In other words the reference to the prophetic light that was Among the mu'mineen from his ancestors from Adam, alaihi salam the light moved to Sef which which Found its way to Nooh alaihi salam Eventually to Ibrahim Isma'il Eventually to Adnan Eventually to the Prophet sallallahu alaihi sallam Ja'far Ibn Muhammad al-Sadiq he said that Allah knew that his creatures would not be capable of pure obedience to him So he told them this in order that they would realize that they would never be able to achieve absolute purity in serving him Between himself and them he placed one of their own species clothing him in his own attributes of compassion and mercy So the language here is a bit mystical. It doesn't mean that the Prophet sallallahu alaihi salam is some sort of divine incarnation The Prophet sallallahu alaihi salam is an exalted manifestation of Allah's attributes of beauty That's how we can think of it He brought him out as a truthful ambassador to creation made it such that when someone obeys him They are obeying Allah and when someone agrees with him, they are agreeing with Allah Allah says may you tear the Rasool Fakat atah Allah Surat al-Nisa ayah number 80 whoever obeys the messenger is obeying Allah There is a non-distinction in obedience It is impossible to be in obedience to Allah and disobedience to the Prophet sallallahu alaihi salam Their obedience is equal yet. There is an ontological distinction Meaning an essential distinction meaning that the Prophet sallallahu alaihi salam is ontologically Essentially inferior to Allah subhanahu wa ta'ala because the Prophet sallallahu alaihi salam is not a deity. He's not divine in that sense He's not a God He's the best of creation Yet when one obeys the Prophet sallallahu alaihi salam, it is as if they are obeying Allah subhanahu wa ta'ala Because the Prophet sallallahu alaihi salam only speaks the words of Allah subhanahu wa ta'ala all of his speech is wahi all of his speech Wa ma yantiku anil hawa Ma yantiku insulatu najim. Ma means never he never speaks from his hawa In hua illa wahi yuha Allama hu shadeed al qawa Whatever he says is nothing but wahi revelation Even one of his companions Abdullah ibn amir ibn al-aas asked him Shall I record? Initially he commanded them not to write down the hadith, but then later when it was There was a clear distinction to be made between Quran and hadith. He had scribes that would write down some hadith So one of the scribes asked him what about when you're angry? Shall I write down the hadith when you're angry? And he said wala bi ba'athani bil haq by the one who who raised me In truth by the one who made me a prophet La yakhruju minhu illa l-haq nothing comes out of this meaning his mouth except the truth Allah subhanahu wa ta'ala says Wa ma ar-sal naka illa rahmatin nila alamin Does anyone know where this is in the Quran? Everyone has to know where this is You know if you meet a Christian on the barth He's gonna quote John 3 16 Every Christian knows John 3 16. What surah is this? Wa ma ar-sal naka illa rahmatin nila alamin Good guess Al anbiya Surah 21 verse 107 21107 This is a quintessential verse the quintessential prophetological verse We did not send you except as a mercy to all creation to all the worlds and He says here that many of the ulama They point out that his very being was mercy because Allah subhanahu wa ta'ala uses a noun in the ayah and not a verb Wa ma ar-sal naka illa rahmatin. He doesn't say an tarhamah or something. He doesn't use a verb Uses a noun and a noun or a mustar an infinitive Describes the essence of a person the essence So if you use the verb a verb Could mean at some point in time Right, it's descriptive, but it doesn't describe necessarily the essence of someone someone could be merciful sometimes a tyrant other times If the verb is used Rahmatin is the mustar is a noun And then also the statement is very strong in Arabic rhetorically. It's a it's an affirmation after a negation in Arabic It's called if that bad enough in Allah subhanahu wa ta'ala could have said That you know that I sent you as a mercy But he said we did not send you except as a mercy This is a very strong statement in Arabic rhetorically It's like the Shahada. We know our Shahada isn't Allah who maujud Or something Allah exists Allah Wahid is a la ilaha. There is no God In Allah except God if bad bad if bad bad enough in Affirmation after a negation very very strong statement It's difficult to translate how the Iyad mentions the hadith here Al-Bazaar my life is a blessing for you. My death is a blessing for you Hayat yi kheero kum wa mamati kheero kum From the Prophet sallallahu alaihi wa sallam. How is his death a blessing for us? Well in his grave So the lord sallam he continues to supplicate for the umma and Salawat are conveyed to him on Fridays by Malayka Sorry All the days except for Friday they're conveyed to him and on Friday. He actually hear the salawat He says in the hadith sound hadith. He hears the salawat with his own ears and responds with his own tongue That's in this world and then what follows after death is the great Shafa of the Prophet sallallahu alaihi wa sallam on the Yom al qiyamah This is how we understand my death is good for you He's I mean this is just the first two pages There's so much in this text. It's amazing Any any questions anyone need clarification? Don't be afraid to raise your hand then he quotes this famous Iyad to Noor This is an amazing I am you know when I was 17 years old Bit late, but it's the first time I read the Quran It's English. I didn't know any Arabic Didn't know Alice from bad read the Quran and You know, I think I understood every verse in the Quran Probably half of it was wrong maybe 90% but I think I understood something from it except for this verse I had no idea what this verse was talking about I had to know this is also called the parable of the shining lamp Allah subhanahu wa ta'ala says Allah who knows Samawati walla Allah is the light of the heavens and the earth. Allah is the light in Logic, this is called an analytic statement So the predicate Is a definition basically of the subject Allah is the light of the heavens and the earth so it's also called a cat a cataphatic statement in theology Cataphatic means a positive statement about God as opposed to an apophatic statement Which is a negative statement about God for example? Well, I'm not gonna hook one. I had them is a negation And that's the safer way to talk about God. It's to say God is not this or that rather than God is So cataphatic statements are rare, but we have them in the Quran Allah subhanahu wa ta'ala can say whatever he wants about himself So he says Allah is the light of the heavens and the earth In the meaning of this according to Suyuti is that Allah subhanahu wa ta'ala is the source of all light The source of everything Then he says method and we're he The similitude of his light a light that he owns This is not an analytic statement. This is a construct statement No, we he means a light that he owns So the Ardhamma here they point out Ibn Abbas Imam al-Razi Imam al-Suyuti They say light here is a symbol for the Prophet Sallallahu alayhi wa sallam That the parable the shining lamp has something to do with the Prophet Sallallahu alayhi wa sallam The likeness of his light is like a niche there and is a lamp the lamp is in a glass As you want to understand what a niche is It's pre-modern homes who would have sort of a dugout in the wall You place a lamp and would light up the whole room a lamp inside of a glass That's called a niche or a niche both of both pronunciations are acceptable in English So this is what Razi and Suyuti say That the niche represents the so don't the chest of the Prophet Sallallahu alayhi wa sallam and The lamp within the niche is Iman is faith and the lamp is in a glass Zujaja, that is the pure heart of the Prophet Sallallahu alayhi wa sallam As Zujaja chuka annaha koka bun durriyun yuqadoo min shajaratin mubarakatin zaitoona the glass as The glass as if it were a glittering star Kindle from a blessed olive tree the glass is so So pure it's so shiny Right it looks like a like a brilliant star meaning the heart of the Prophet Sallallahu alayhi wa sallam is so pure It's been so purified by Allah subhanahu wa ta'ala of the diseases of the heart Kindle from a blessed olive tree the olive tree here according to this Symbolism is a reference to Ibrahim alayhi wa sallam was a forefather of the Prophet Sallallahu alayhi wa sallam La Sharaqiyya wala garbiyya. He's not from the Orient or the Occident Ibrahim alayhi salam is the father of all nations. That's what his name literally means Ya kadu zaitu ha yudiiu wa la ulam tam sasshu al-nar Whose oil would nearly shine even if no fire touched it now oil is that which is Internal or natural to the lamp that which is internal or natural to the human being is reason is Conscience conscience in latin con means with and science means knowledge Or fitra. There's an innate disposition That the conscience or the Prophet's sense of reason his fitra would almost come in into the state of Ma'rifah even before the fire touched it and fire here in this symbol means revelation Wahi That even kathir he says the Prophet shone he shined even before the revelation touched him Right, this is what Bahirah the monk noticed when the Prophet sallallahu alayhi wa sallam was 10 or 12 years old He traveled to Bostra with Abu Talib in Bahirah the monk. He noticed there was something happening with him Pre-prophetic miracles irhas they're called That through his intellect he would almost come to Ma'rifah Intimate knowledge of Allah subhanahu wa ta'ala even though the revelation never touched him The sages from Ahl al-kitab they knew before the Quran there was something special about it. That's the meaning of it even before and Then when the revelation does touch it Noor on ala noor Aqal upon naqal Reason upon revelation so the lamp is illuminated with oil and fire a Lamp is illuminated with oil and fire with that which is internal or natural to it and that which is external or given to it the heart is illuminated with reason and revelation that which is internal to the human being Conscience reason and that which is given to the human being revelation This is true illumination of the heart reason and revelation There are people who reject the revelation and they worship the aqal of the intellect They think they can know everything This leads to a type of rigid rationalism This leads to a type of Denial of higher moral authority That there's no moral authority over us as a nation or an entity so we can make up our own rules If it's good for us, then it's right We're lying on reason you can justify anything these people in our country. They're vermin. Let's exterminate them It's good for us. Why not? It'll be good for us And then you have people that lean on revelation and forget about reason They become these dogmatic literalists Nuckle heads is one of my teachers that No, I call it's all knuckle knuckle heads They become extremely violent Because they're looking at nos they're looking at the text and the text says this That's what we have to do. Well, wait a minute What about the maqasid? What about the aims of the sharia? What about the walk here? What about the reality of the world how to implement? No, no, no, don't think about that brother Just do it. Don't think just do it. It's a big problem. Oh, lo alam It's a beautiful eye Noon on a noor Allah guides to his light the prophet salallahu alaihi salam Whoever he will Allah makes examples for people and Allah has knowledge of everything ka'bal ahbar and Ibn jubair said by the second light. He means Muhammad salallahu alaihi salam The light of the prophet salallahu alaihi salam He goes on to say Sahela to study the lamp means his heart the glasses the breast so on and so forth What we just mentioned It's oil would nearly shine i.e. his prophecy is almost evident to the people before he speaks Just like this oil it's like Abdullah ibn Abdullah ibn salam Who was a rabbi or a junior rabbi bani koreda, but bani kainuka in Medina And he just looked at the face of the prophet salallahu alaihi salam He's ah Araf to anna wajjah who lays to be what she cut down I can I recognize in his face. It's not the face of a liar Araf do means to recognize something There's something special about this man. Hassan ibn Thabit. He was paid some money by The mushrikine so the mushrikine in Medina that wanted to disbelieve in the prophet salallahu alaihi salam They outwardly said they were muslim they became the monafiqeem, but they were mushrikine They paid Hassan ibn Thabit write a poem and insult the prophet salallahu alaihi salam Hassan ibn Thabit. He said he just he looked at the face of the prophet salallahu alaihi salam once instantly walked back and he said That's it for me One glance is enough He's mentioned in the New Testament also like Six or seven of the disciples of Issa alaihi salam allahu alam But it says in the text in the Gospel of John that they became Disciples of Issa alaihi salam because they because he looked at them and that was it Just another the glance. Oh, that's it This is the real deal one of the saints of Yemen Abu Bakr bin Salam He said that The people from the city they come and they sit in my presence and They're full of themselves. They think they know things our teachers say that one of the requisites of attaining knowledge is what's known as kinosis One must empty oneself of things be like a empty vessel Forget I think you know be ready to receive so you say they come and sit in my presence And I'll say something and they argue and it's back and forth. They don't learn anything Then he said a simple better when we'll come who will You know urinate and in public He'll come and sit in my presence and I'll give him one glance and it'll change his life So the prophet sallallahu alaihi salam's glance is powerful better one who came into his presence and he started trembling Uncontrollably the Sahaba said well, what's wrong with you, man? trembling The prophet sallallahu alaihi salam. He said relax. I'm not a king Just the son of a woman who used to eat dried meat. This is how he described it. This is from his toe sallallahu alaihi salam Then here he talks about the aya wa rafa'ana laka dhikrak It may not exalt your remembrance. There's a long section here. Abu Sa'id al-Khudri Well, the Allah ta'laan who related that the prophet sallallahu alaihi salam said Jubeel alaihi salam came to me and said My lord and your lord says, do you know how I exalted your fame? Arafa kaifa rafa'atu dhikrak Do you know how I raised your remembrance and he said allahu alam and Jubeel alaihi salam said that your lord said the hadith kudsi Itha dukir tu dukir ta ma'i Whenever I am mentioned you are mentioned with me in the adhan eqama shahada Because a lot of people They will confirm la ilaha illallah Christians and Jews la ilaha illallah Even deists like people who don't believe in a personal God I think they're called deists that there's a God. He's a creator, but he's sort of a watchmaker He doesn't really care About what's happening on earth. He just kind of lets us do our thing absentee landlord They say yeah, there's no God, but this creator God fine, but Muhammad o Rasulallah This is what makes God imminent or close Loving kurba Corb Ma'iya the fact of the prophet sallallahu alayhi sallam the fact the fact that Well, he mentioned the fact that mention of the prophet is directly connected to mention of Allah also shows that obedience to the prophet Sallallahu alayhi sallam is connected to obedience to Allah and his and his name to Allah's name Allah says obey Allah and his messenger Obey Allah means follow the Quran Kitab Allah What does obey the messenger mean? There are people who say reject the Sunnah We are a Quran only people Obey Allah and his messenger. What does that mean? Obey the Sunnah believe in Allah and his messenger Aminu billah wa Rasulihi And he says you're called the Iyad says Allah joins them together with a conjunction wa meaning and Which is a conjunction of partnership and partnership here is a loaded term Don't get the wrong idea Partnership not with respect to essence attributes or actions No one shares in Allah's essence. No one is deity except Allah No one has these qualitative attributes That Allah has nobody nothing other than Allah is omniscient omnipotent So on and so forth has a lot of perfect knowledge. Think of the hadith of Jibril alayhi sallam Jibril alayhi sallam said no Omar. He said that The prophet sallallahu alayhi sallam said to him a Taddi man sallil, do you know who the questioner was? It was Jibril alayhi sallam, but he asked Omar You know who the questioner was and Omar said Allah war Rasulahu alam Allah and his messenger know best This does not mean that Allah and his messenger have equal knowledge Because I'm thinking of a number now between one and a million You don't know what it is. I do and so does Allah Does that mean I have the same knowledge as Allah of course not Also the wow of conjunction implies an essential hierarchy Allah is the foremost. He is the greatest Then the prophet sallallahu alayhi sallam He says here it is not permitted to use this conjunction in Connection with Allah in the case of anyone except the prophet sallallahu alayhi sallam Why because again It is it is impossible for obedience to Allah to conflict with obedience to the prophet sallallahu alayhi sallam With anyone else it can conflict if I say for example obey Allah and obey your sheikh What if your sheikh disobeys Allah It's conceivable So it's in it's impermissible to make such a statement Now there's another verse in the Quran obey Allah and the messenger wa ulil amri minkum And those in authority over you So this is understood as hierarchical and conditional obey Those in authority over you as long as They obey Allah and his messenger Right remember Abu Bakr as Sadiq his first day of his caliphate He sat on the minbar of the prophet sallallahu alayhi sallam He said I've been elected, but I'm not the best among you obey me as long as I obey Allah and his messenger And disobey me if I disobey This was first sermon There's something in this hadith there's a hadith here. He mentions someone was speaking in the presence of the prophet sallallahu alayhi sallam And he said Man yuti'u'llah wa rasoolahu faqad rashada Whoever obeys Allah and his messenger has been rightly guided Wa man ya'asimi ya'asimi ya'asihim Ya'asihima ya'asihima ya'asihima faqad ghawa So he said whoever obeys Allah and his messenger Uh has been rightly guided And whoever Rebels against them and he used the dual form at the end of the verb He said hema ya'asihima Right whoever rebels against them Um Has aired And the prophet sallallahu alayhi sallam looked at him according to the hadith This hadith is in abu dawud and nasa'i and muslim and he said sallal khateeb anta What a bad speaker you are So The commentary says the prophet sallallahu alayhi sallam he disliked the two names being joined together In a way that implies equality Because he used the dual form So in the quran Allah sallallahu alayhi sallam says Allahu wa rasoolahu a haqqu an yurduhu Allah and his messenger it is more befitting that you should please Them But a it's only who a third person masculine singular Pronoun is used but the meaning is understood as both of them Allah subhanahu wa ta'ala doesn't say who ma he doesn't use a dual pronoun Because the dual form in arabic implies a real equality So Allah subhanahu wa ta'ala Never refers to himself in the quran Uh with a dual verbal form or a dual pronoun This is subtlety in the arabic So the prophet sallallahu alayhi sallam he didn't he didn't mind ma yuti'il la wa rasoolahu wa rasoolahu faqad du rasada whoever obeys Allah wa and the prophet and the prophet wa Is guided wama wa man yasimiha Using the dual he didn't like that part. Don't join me with Allah Using a dual form in arabic. It doesn't happen in the quran Now Allah subhanahu wa ta'ala uses a royal plural sometimes This is this is a it's called the pluralist majestatist the royal plural and it's understood that this is A royal plural it's used because Allah subhanahu wa ta'ala is speaking from a position of majesty It does not in any way denote a plural of numbers a plurality of numbers or something like that It is related from umar radi allah ta'ala anhu That the prophet that um That he said to the prophet part of your excellence with Allah is that he made Obedience to you obedience to Allah Allah says whoever obeys a messenger has obeyed Allah And if you love Allah then then follow me and Allah will love you It is related that when this ayah was sent down. So this he's he's quoting Surah number three ayah number 31 331 Say if you love Allah then follow me Then Allah will love you and forgive you your sins When this ayah was sent down the people said Muhammad wants us To take him as a mercy in the way the christians did with isa aley salam So then the very next verse Allah revealed Who'll add to Allah and Rasul say obey Allah and the messenger So obey not worship. It's not the same way the christians revere isa aley salam It's not to worship the prophet sallallahu alaihi wasallam Worship is only for Allah subhanahu wa ta'ala And in the previous umam people would make sajda to prophets But that practice is abrogated Like we read in the Quran that the brothers of yusuf aley salam they made sajda to him This was not a sajda of For for purposes of ibadah It was for ta'al deen. It was it was for reverence. This was permissible in the previous umam It's been abrogated in our sharia And if somebody does it and their intention is reverence then it's haram If their intention is worship is kufr Companion kind of went into a state and he prostrated To the prophet sallallahu alaihi wasallam out of reverence and the prophet picked him up and he said we don't do that So revere the prophet sallallahu alaihi wasallam Because he's worthy of reverence Because he has virtue nowadays We revere skill and fame and things like that Some famous sports star dies and People can't sleep for a week. There's You know memorials in several different countries around the world For this person whose ethics are very questionable Based on experience As we said reputation is very important But we don't we don't revere virtue anymore People die all the time that are pious that are wise that are charitable That are humble that are selfless We don't even know their names But Allah knows their names But coruni of corkum. This is the most important thing not that people remember you on the earth This is what the pre-islamic Arabs wanted. They didn't believe in an afterlife They would make vicar of their aba they would make vicar It would actually come together and start making vicar of their ancestors And they believe that by doing that they would somehow live forever. That's how they're immortalized But what we want is The vicar of Allah The vicar of Allahi Akbar, but the but the remembrance of Allah of us is the greatest thing Yes, um Yeah, I mean there there are aspects of cultures that are that are problematic from our perspective I ran into this issue. I used to be a ASA practice karate and uh And you have to bow literally make rukuor to your Sensei Of course, my intention was never to worship anyone But even to revere someone with such an act of genuflection Is impermissible there might be some difference of opinion about that but So I I just told my sensei I said And this is when I first started practicing the religion So I was uh I didn't use a lot of tact, but I didn't I was smart enough to say, you know, I'm not going to bow to anyone And he said oh, that's fine I mean we it's it's yeah I mean in this culture if a man doesn't shake a woman's hand people are offended I told that story a while I mean I won't go into it now, but this happened to me one time and somebody said this woman said I'm so offended He didn't shake my hand And I turned the tables on her and I said my religion offends you I'm so offended that you're offended So there are aspects of culture that we can certainly Like one of my teachers explained to me like Cultures are like different colored glass glasses in Islam is like pure water. You can pour it into the glass and you know the water You know The water goes into the glass so you have different color It would appear to be different colored water, but it's really the culture sort of interacting With the religion and that's fine, but there are certainly aspects of culture that are problematic The prophet sallallahu alayhi sallam he would speak out against them There are aspects of Arab culture that he had no problems with that are actually very good. The Arabs were very chivalrous people Is it something that's dying now chivalry? You know you open the door for a woman now and they she wants to bite your head off Offer a seat this happened to me offered a seat to a woman on the bar. I don't need your seat What do you think you are? Oh, sorry All right, and they were they were very hospitable. They were generous people, but they're also prone to warfare There there are aspects of the culture that were extremely misogynist. They would practice wa adul banat female infanticide The prophet sallallahu alayhi sallam spoke out against those aspects Arab men didn't necessarily like to admit that they love their wives It's just sort of a macho thing, but they asked him Are you nasa habu ilayk? It's aisha It's all mention is one Is that that's the Sallallahu alayhi sallam We do have like three minutes if there's another my wife texted me. Do you want a cough drop? It's too late now next week. We'll uh, inshallah we'll uh Give you the highlights for part one chapter two. So 10 chapters Of the first three parts of the text inshallah Yes, sir a kitab of shifa by qaldi ayyad It's a very famous book One of the most famous books ever written on the prophet sallallahu alayhi sallam One of the most commented Commentated upon books probably just after buhari and muslim It's kitab of shifa. He was an andalusian scholar. He died 1149 of the common era. So it was a great uh Maliki exigit Uh jurists as well very comprehensive beautiful text You should have it in your house just for barakah even Even if you don't read I mean I mentioned earlier people don't read books and try to do your best to read them But even just having it in your house This is good Did he recede ibn e-shab or Came off the way after yeah, he was he wrote this during the crusades This is why there's section part four of the book is Is difficult to navigate part of the reason is because some of the christians the crusaders will go on these martyr missions They would actually go into a public square and defame the prophets on the valley So they'll insult the prophet on public because they wanted to be killed by the authorities There's there's some contextual that's why part four is difficult There's there's a lot of context that needs to go with it amazon. Is it it's a beautiful translation Like I said, we're just touching the surface of this text. I promise to do chapter one. We probably read 5% of chapter one requires a little bit of light commentary There's an extraordinary ocean of knowledge Welcome to the