 Bismillah ar-Rahman ar-Rahim. Sallallahu alayhi wa sallim Muhammadin wa la alihi wa sahbihi ajma'in. Subhanaka la ilmah lana illa ma adhamtana inna ka anta al-alim wa l-hakim. Wa la hawla wa la quwwati illa billahi al-alil al-Azim. As-salamu alaikum wa rahmatullahi wa barakatuh. Insha'Allah we are, so we are in the middle of part one chapter one section nine for those following in the translation. Just to back up a little bit, a little bit of review here just to give you some context. Adi Ayyadur Rahimuhullah Ta'ala. He quoted from the first ten verses of Surah number forty-eight al-Fattah. And he's commenting upon the descriptions of the Prophet Sallallahu alayhi wa sallim in these ten ayat. And he's quoting from the Ulama as well obviously. So just to repeat here what we said last week, Ja'far ibn Muhammad he said, part of his completed blessing, so this is a reference to the ayah, wa yutimman ni'matu alaika. And he completed his blessing upon you. Part of his completed blessing to him is that he made him, that Allah made the Prophet Sallallahu alayhi wa sallim, his Habib beloved. And he quoted the ayah ayatu al-imtihan last time verse thirty-one of Ali Imran. Swore by his life, la'amruka, Allah subhanahu wa ta'ala takes an oath by the life of the Prophet Sallallahu alayhi wa sallim in the Quran. Abrogated other sharia's by him. So the sharia of the Prophet Sallallahu alayhi wa sallim is the final sacred law and abrogates everything that came before it. It confirms the major components and aspects of it obviously. But it's good for all time until the end of time. Raised him to the highest place, Allah subhanahu wa ta'ala says, wa rafa'na laka zikrak. You raised your remembrance. Also raised him physically in the laidatu al-isra wa al-miaraj. Protected him in the miaraj so that his eye did not swerve nor sweep aside. Ma zaga al-basur wa ma tagha, as Allah subhanahu wa ta'ala says. Many of the ulema say this is when the Prophet Sallallahu alayhi wa sallim experienced the ruqya, the beatific vision, when he gazed upon the countenance of Allah subhanahu wa ta'ala. And there's some difference of opinion about that. Sent him to all mankind. He's going to quote these ayat later. And made booty lawful. Here booty means ghanima, war booty for his community. He also made him an accepted intercessor. Shafi'u Allah. And the master of the descendants of Adam, which is a reference to the hadith in Tirmidhi, Anasiyyid wa l-Adi Adam, al-Fakhar, that we quoted earlier, that he quoted earlier. He coupled his name with his own name. Here in like in the adhan, in the iqama, in the shahada, and his pleasure with his pleasure. Seems to be a reference to the verse in the Quran. Allah and his messenger, it is more befitting that you please them. Meaning pleasing the Prophet Sallallahu alayhi wa sallim is the same as pleasing Allah subhanahu wa ta'ala. Their pleasure is the same. He made him one of the two pillars of tawheed. Again a reference to the shahada. When we say the shahada, So la ilaha, that's atheism. There is no God. This is now theism, belief in God, or could be even construed as a type of deism. That there is a God, he's a creator, but he's not necessarily a personal God. So this is more of sort of a Aristotelian, Platonic God. But then, this is theism. This is now God. This God is now personal. By sending, by sending human messengers to mankind for their guidance and revealing scriptures. Allah then continues, Those who pledge allegiance to you, make ba'a to you, actually pledge allegiance to Allah. Meaning in the pledge of ridwans. We mentioned this, ba'a to ridwan. Right? At Hudaybiyah. At the Prophet Sallallahu alayhi wa sallim he sent Ertman to negotiate with the meccans. Then a false report had reached him that Ertman had been murdered by the mushrikin. And so the Prophet Sallallahu alayhi wa sallim, he sat under a tree and took pledges of allegiance from the companions. And this is where he left off last time. That Ibn Qathir and Imam al-Qulubi they say that the pledge was that they would fight with the Prophet Sallallahu alayhi wa sallim until death. They were willing to make the ultimate sacrifice for the sake of the deen. And here Ibn Ajiba says the next statement in the Qur'an contains the greatest praise of the Prophet Sallallahu alayhi wa sallim in the entire Qur'an. So when Allah SWT says يَدُوا اللَّهِ يَدُوا اللَّهِ فَوْقَ اَيْدِهِمْ that the yad, which is sometimes translated as hand, a hand of God is over their hands. They pledge allegiance to Allah when they pledge allegiance to you to the Prophet Sallallahu alayhi wa sallim. So Qadi Iyyad he says here this metaphorically refers to the power of Allah. So this is known as one of the Ayat Mutashabi Hat. There are certain verses in the Qur'an that are anthropomorphic, right? These Ayat must be anchored theologically in transcendence, in tanzih, in order for us to understand them properly. And the theological anchor of the Qur'an is Surah 42 verse 11. So when Allah SWT says لَيْسَكَ مِثْلِهِ شَيْءٌ وَهُوَ السَّمِيرُ البَصِيرٌ there is nothing like the likes of God while He is all hearing and all seeing. There's nothing like Allah SWT whatsoever. So the Yad of Allah has nothing to do whatsoever with a created or human hand, right? There's nothing to do whatsoever. لَيْسَكَ مِثْلِهِ شَيْءٌ وَهُوَ السَّمِيرُ البَرْطَ بِبَالِكْ فَالْلَّهُ لَا يُشْبِهُ ذَالِكْ that whatever the human imagination can possibly imagine Allah SWT is completely different than that. So the practice of the early Muslims called the Salaf, like the Sahaba and the few generations after them, is to just consign the meaning of these ayat matushabihaat to Allah SWT. So they wouldn't interpret these ayat. They would simply consign the meaning to Allah. They wouldn't say that this means whatever Allah intends it to mean, whatever is appropriate to His greatness and majesty. لَيْسَكَ مِثْلِهِ شَيْءٌ وَهُوَسَّمِيرِ There's nothing like Allah, whatsoever. They wouldn't attempt to interpret the ayat. Later scholars from the Khalaf, the later generations, they would actually interpret these ayat because now there's a need. Because now you have deviant groups taking these ayat Deviant theology, saying things like Allah SWT has a physical hand, he has physical fingers, he's located in a physical space, things like this. So this provoked the Ulama of Ahlus Sunnah and Al-Jama'ah to begin to interpret these ayat. So they would make ta'weel. Tafweed means that they would consign the meanings to God. Tafweed with a God. And then ta'weel means that they would interpret the ayat, but still in the light of God's transcendence. So they would say that the first is kind of a three-step process. The first step is to detach any type of, any notion of physicality to Allah SWT. And then they'd interpret it and say Yadullah means the power or protection of God. And then they'd affirm transcendence and affirm that Allah only knows. So this is what he's doing here. This metaphorically refers to the power of Allah, Yadullah, or the protection of God. There's a hadith that says Yadullah ma al-Jama'ah or al-Jama'ah in another Rewire, that the Yadah of Allah is with the majority. So Yadullah ma say the meaning of this. Those who make ta'weel of the hadith, the meaning of this is that Allah SWT protection is with the majority. So he says this metaphorically refers to the power of Allah, his reward, his favor, or his contract, and strengthens the act of their pledging allegiance to him and exalts the one to whom the allegiance is given. These words of Allah are similar to, and then he quotes here from Surah Al-Anthal, You did not kill them, and this is in the plural, this is a reference to the battle of Badr. So it's addressed to the Sahaba as to what they did on the battlefield. You did not kill them but Allah killed them. And now the next sentence is in the singular addressed specifically to the Prophet SAW. You did not throw when you threw but Allah threw. So this was a reference to an incident of the battle of Badr with the Prophet SAW. He picked up some pebbles and he just sort of threw them in the direction of the mushrikheen. So Allah says you did not throw when you threw but Allah threw. All of the actions of the Prophet SAW have tawfiq. They're all according to the ridwan, the good pleasure of Allah SWT. All of his actions are guided. He's in a state of union with Allah's ridwan. Ibn Arabi points out something interesting here. He says that in this statement there's an explicit negation followed by an explicit affirmation. You did not throw when you threw. So he says that this demonstrates both Allah's transcendence as well as his nearness to the Prophet SAW. That the Prophet SAW or anything in creation for that matter is not Allah. Yet the Prophet's action was in reality Allah's action. Allah is a doer of every action. How Allah willed that action. He created that action and he was pleased with that action. So the Prophet SAW is a means by which Allah carries out his well-pleasing will in the world. So these are very very exalted ayat that Allah SWT is pronouncing here with respect to the Prophet SAW. Demonstrating a very close exalted state of union that he has with the Prophet SAW. Not union on the level of essence or ontology. That's the Christian position with regards to Isa SAW. This is a problematic, dangerous position to have. It's not according to our sound aqida. So then he says, However, whereas the former is metaphorical, so he's talking about here, Yadullahifoqa-Adihim. That's metaphorical. He says Majaz figurative. The latter is literal. You did not throw when you threw, but Allah threw. It's literal truth. Since in the latter case the killer and the thrower was in reality Allah. He was the creator of the Prophet's action. His throwing, his power to do it and his decision to do it. No man has the power to throw. And then here he mentions something that Imam Razi also mentions. That the Prophet SAW, he took the pebbles and he just kind of lobbed them in the direction of the Mushriki. The Mushriki are very far off. But somehow miraculously, dust particle was able to infiltrate the eyes of every single one of the Mushriki. So Imam Razi mentions that this was in reality a rare occurrence of natural law. So it's not natural for a human being to be able to do that. Allah threw. That's the end of section nine. This is the last section of chapter one, part one. How Allah in his mighty book demonstrates the honor in which he holds him. And his position with him and other things which Allah gave him. So he says some of this is contained in what Allah says about the night journey in the surah, the same name. And surah entitled The Star and Najm. Which refer directly to his incomparable station and nearness to Allah and the wonders he witnessed. A further demonstration is a fact that he is protected. The Prophet SAW is protected from people. So here he quotes Allah. Surah Al-Ma'idah verse 67. And Allah protects you from the people. So in fact, twelve, thirteen or so assassination attempts were made on the Prophet SAW. Now when this ayah was revealed according to the Mufassireen, the Prophet SAW was on a journey. And he came out of his tent and he dismissed all of his guards. Allah told him. Allah protects you from the people. And also he quotes. When those who reject were plotting against you to confine you or kill you or expel you and were plotting and Allah was plotting. So the sort of last straw or the last stand, I guess you could say, for the Murshid-e-Keen and Mecca. They met at the Darunidwa, which is like their city council. This is after the death of Abu Talib, whose seed is now vacant. Some of the books of the Seerah say that there was a man sitting in his seed who was dressed in black. He was sort of hooded. And this man said, let's just kill him. Let's just kill the Prophet. And then Abu Jahl said that's a good idea. So he hired one youth from every clan to stand outside the house of the Prophet SAW. But of course, the Alama say that the sheikh that was there dressed in black was a shaytan, an incarnation of the shaytan. So they stood by the house of the Prophet SAW in order to kill him. He's going to mention that in a minute here. And then he quotes this verse from Surat Tawbah. If you do not help him, yet Allah has helped him. So he says, Allah averted the harm of his enemies from him when they conferred secretly about him and plotted to kill him. He took their side away when the Prophet went out past them. So the assassins, he's referring to the story mentioned in the Seerah that the assassins were outside of his door. Say Nali was in the house and the Prophet SAW told him to lie down in his bed. The Prophet simply opened the door and walked right past the assassins. He was reciting Yaseen at the time. فأغشيناهم فهم لا يبصيرون. That we veiled them so that they do not see. And then he caused them not to look at him in the cave. So this is mentioned in our tradition that the Prophet SAW was in the cave during the Hijrah with Abu Bakr Sadiq. And Allah SWT says, So Abu Bakr Sadiq, he had some fear and trepidation. Not for himself, but for his Sahib, for the Prophet SAW, his companion. So there was a man standing right at the entrance of the cave and they could see him. Abu Bakr said, if this man would just look at his feet, he'll see us. So the Prophet SAW, he said, Allah SWT is the creator of all actions. He's the willer of all actions. Allah did not will this man to simply move his eyeballs down and look at them. Allah was in control of everything. And then the ayah continues. This is Surah Toba, verse 40. Then Allah SWT sent down his peace, his tranquility upon him. Imam Al-Razi suggests that the pronoun here is a reference to Abu Bakr. That tranquility was sent down upon Abu Bakr. But then the next statement, And he helped him. Now the pronoun is the Prophet SAW. He helped him with Junud hosts or armies, supporters that you did not see. Or they say both of the pronouns refer to the Prophet SAW. Then Allah SWT has mentioned in the Seerah as well that a spider had spun its web at the mouth of a cave. There was a dove building its nest. That these are the part of the Junud. These are the soldiers of Allah SWT protecting his Habib. Something as flimsy as a spider's web. He's protecting the Prophet SAW. Demonstrating that Allah SWT, these things are easy for Allah SWT to do. And then he says, the signs connected with that, the Sakina Tranquility which was sent down on him and the story of Surah ibn Malik are all mentioned by the people of Hadith and Seerah. In connection with the story of the cave and the Hijrah of the Prophet SAW to Medina Tulmanawara. So Surah ibn Malik, he mentions a very famous story. When the Prophet SAW was leaving Mecca with Abu Bakr Sadiq, the Meccans, they put a bounty on him. 100 Nuq, 100 Sheik Hamils dead or alive. So this man, Surah ibn Malik, who was a master tracker, he was able to find them very quickly in the desert just following the tracks. And he said, I looked and I saw one of them, he was sitting on his conveyance and his hands were up like this and he was saying something to the heavens. And then the other one was doing circles around him and he kept looking back at me. So he said, I charged and suddenly I fell from my horse and I've never fallen. So he gets back on and he charges again, he falls a second time, he falls a third time and he's with an earshot of the two men. So then the Prophet SAW engages him in a conversation. He says, why have you come? And he says, I've come for a hundred camels, can you give me something better? And the Prophet said, yes, I can give you something better. And he says, kafa biqa ilabista siwara kisrah. How will it be for you when you wear the bangles, the bracelets of kisrah? And of course, Surah ibn Malik is just a simple man. He said, who is kisrah? And he said, kisrah is Malik al-Faris. He's the king of Persia. He's the king of Persia. So he knew the Prophet SAW is asadik al-Amin. He's not going to lie. This is out of the question that he would lie. So he said, can you write it down for me? So he said, Abu Bakr, write this down. So he took a little sahifa and they wrote down that on such and such a day, the Prophet SAW promised the Surah of the son of Malik that he's going to wear the bracelets of siwara kisrah. And as the story goes, he goes back to Mecca and the Meccans probably made fun of him. But then years later, the Prophet SAW passes, Abu Bakr said he goes to Caliph. He passes. Say, Nur-Umar is now the Caliph. And the Muslims, they conquer Persia, the battle of Qaldisiya under Saadi bin Abi Waqas. And the Zunima of Persia is in the Masjid in Medina. The treasures of Persia and the bangles of kisrah are there. And by this time, Surah al-Qabban Malik has converted to Islam. And he's a companion. And he's in Medina. So Say, Nur-Umar, he has the sahifa. So he calls up Surah al-Qabban Malik to the front and he reads it off. And then he places the bangles on the arms of Surah al-Qabban Malik. And the crowd is shouting, Sadaqa Rasulullah, Sadaqa Rasulullah. So this is what he's referring to here. Surah al-Qabban Malik, the famous story. Allah also says, We gave you Qawthar. Inna a'ataynak al-Qawthar. So pray to your Lord and sacrifice, the one who hates you. He's the one who's cut off. Surah al-Qawthar, only three ayat. Allah told him about what he had given him. Qawthar is from Qathara. It's an emphatic noun. Faw'al Qawthar. It's the only occurrence of the word in the entire Quran. So you have to go to the hadith to understand the word. Qawthar is said to refer to his basin according to the Mufassirin, the Haudh of the Prophet Sallallahu Alaihi Wasallam, which most say is after the Siraat, just outside the Jannah. It is also said that it is a nahrun fil Jannah. That is a river actually in Jannah. Abundant, they also said it means different. Qawthar means just abundance, a lot of abundance. Abundance and abundance. Qathir means a lot, but Qawthar is emphatic. A lot of abundance. So it can also mean the Shafa'ah, the Mu'ajizat, the Nabua, the Ma'rifah, different things. Then Allah replied to his enemies for him and refuted what they had said. By the words, The one who hates you, he's cut off. Meaning your enemy and the one who despises you. Cut off means poor, abased, left all alone. Or one with no good in him at all. Or even something like forgotten to history. Maligned throughout history. Of course, one of the meanings of Qawthar also is a reference to Sayyid al-Fatima Zahra. And this is mentioned. This is usually because she's sort of the fount of the Ahl al-Bait. This is usually mentioned by Shi'ite Mufassirin. Like Imam Tabrisi mentions this. And many other Shi'ite Mufassirin. But some Sunnis also mention it as well. And it works well with the context. Because the Asbab al-Nuzul of the Surah is that this mushrik named Ala'as ibn Wa'il who was making fun of the Prophet sallallahu alayhi sallam. Because the Prophet's male children died in infancy. So he said, you're cut off. You're progeny's done. No one's going to remember you after you die. This is what he's telling the Prophet sallallahu alayhi sallam. The man whose name is the most popular name in the world. Right? The man whose name is being extolled 24-7 every day until the Yom al-Qiyamah. Somebody is saying the Shahada right now. Somebody is pronouncing the Adhan. And they're using his actual name. Because people say, well you can say the same thing about Isa alayhi sallam. But there's some people saying Isa. There's some people saying Yashua. There's some people saying Iasus. There's some people saying Jesus. They're using different names. But everyone is saying Muhammed. It's the same name. So then this person says, no one's going to remember you when you die. Right? So Allah SWT says, we've given you kauthar. And so the Ulama say, one of the meanings of kauthar is Fatima Zahra. The Ahlul Bayt comes from her. And this is from the Khasais. You mentioned this in the other class, I think. Or maybe you mentioned it here. That from the Khasais of the Prophet SAW, from the special qualities of the Prophet SAW, is that his Ahlul Bayt comes from his daughter. Say Na'ali is not his son. Ahlul Bayt starts with his daughter. And obviously she's married to Say Na'ali. And you know, volumes have been written on just this surah kautha. Then Allah says, we have given you the seven Mathani. This is what he quotes next. This is from surah al-Hijr, ayah 87. Wa laqad ataynaka sab'amina al-Mathani wa al-Quran al-Azim. We have given you the seven Mathani. Mathani means something that's repeated. And the immense Quran. It is said that the Mathani are the first long surahs. And that the immense Quran refers to the ummu al-Quran. Ummu al-Quran meaning al-Fatiha. So this is mentioned by Imam At-Tabari, Imam Az-Zamaqshari. They mentioned that. That the Mathani, the seven Mathani, refer to the first seven long surahs of the Quran. That's one opinion. It is also said that the seven Mathani are themselves the ummu al-Quran, al-Fatiha. And that the immense Quran means the rest of the Quran. And this is also mentioned by Imam At-Tabari, Az-Zamaqshari. Ibn A'ajiba, Imam Al-Razi actually mentions a hadith of the Prophet Sallallahu Alaihi Wasallam in which he, Sallallahu Alaihi Wasallam, refers to al-Fatiha as a sab'u al-Mathani, the seven oft-repeated. There's a hadith like this. I didn't write down the book as hadith. I forgot to do that. But it's a good hadith, a strong hadith. All right. And there's other opinions also. What are the sab'u al-Mathani? It is said that the seven Mathani refers to the awamr and the nawahin, the commands and prohibitions of the Quran, the good news and warnings, the metaphors, the enumerations of blessings, different opinions. It is said that the ummu al-Quran is called Mathani because it is said at least twice in every prayer. Ummu al-Quran, according to the hadith, is another way of saying al-Fatiha, the mother of the Quran, the essence of the Quran, the core of the Quran. It is said that the ummu al-Quran is called Mathani because it is said at least twice in every prayer. Right? So the minimal prayer is two raka'ateen. So you're going to say al-Fatiha twice. It is said that Allah said it aside for the Prophet sallallahu alayhi sallam and stored it up for him rather than other prophets. He called the Quran Mathani because the stories are repeated in it. It is said that the seven Mathani means we have honored you. So there's another opinion. We have honored you with seven marks of honor. The Prophet sallallahu alayhi sallam has seven marks of honor. They're mentioned in the Quran. Guidance, huda, prophecy, nabua, mercy, rahma, intercession, shafa'a, friendship, wilaya, and esteem like izzah or rifa'a, and tranquility, sakina, seven marks of honor. So there's a different opinion. There's different opinions about what is this? A several Mathani. But the strong opinion, because it's supported by hadith explicitly, is that it's a reference to al-Fatiha. There's seven ayat in al-Fatiha. Allah says we sent down the dhikr to you that you might make things clear. وَاَنْزَلْنَا إِلَيْكَدْ ذِكْرَا لِتُ بَيِّنَا لِنَّاسْ مَا نُزِلَ إِلَيْهِ And we sent down a dhikr, the Qur'an, one of the names of the Qur'an, a dhikr in order for you to explain to the people what has been sent down. So then the prophetic words, the sunnah is absolutely imperative. The prophetic commentary of the Qur'an. And then he quotes here, that's from Surah Nahal, by the way, verse 44, famous verse 1644. Then he quotes here 3428. Surah Saba, I believe it. Verse 28. We only sent you, وَمَا أَرْسَلْنَاكِ إِلَّا كَافَةَنْ لِنَّاسْ يِبَشِيرًا وَنَذِيرًا We only sent you to all people as a bringer of good news, بشير and a nadeer and as a warner. These are titles of the prophecy I said that we've talked about in the past. And then he finally quotes this ayah, Surah Al-A'raf, verse 158. قُلْ يَا أَيُوْهَا الْنَاسْ إِنِّي رُسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا Oh people, I am the Messenger of Allah to you all. So he's saying here, why is he quoting these ayat? He says, this is one of the special favors he has granted. Again from the khasais of the Prophet S.A. Allah says we only sent a messenger with the language of his people to make things clear. إِلَّا لِلِسَانْ إِلَّا بِلِسَانْ يَقْوْمِ Allah specifies their peoples but he sent the Prophet S.A. to all people. And he said of himself, the Prophet S.A. said, I was sent to all mankind. This is stated in numerous hadith. The wording in Sahih Muslim أُرْسِلْتُ إِلَ الْخَلْقِ كَافَةَ I was sent to the creation, everything, all of creation. So in other words, again, the shari'a of the Prophet S.A. there's no more رُسُولُ, there's no more أنبياء. There's no sacred law yet revealed. The shari'a of the Prophet S.A. is the final sacred law revealed. Right? So that's why he's a final messenger. That's why he's a universal messenger. And as we said, the shari'a of the Prophet S.A. is a confirmation of the foundational principles of all of the shari'a before him. So Nuh A. received the shari'a. And then Musa A. Sorry, Ibrahim A. So the shari'a 2.0 Musa A. The Torah, shari'a 3.0 Isa A. And then finally, the 5.0 the Qur'an. And that's it. That's the latest. No more updates. Of course, there's touch-deed. There's, you know, there's Ijtihad. Right? With the Ulema. The scholastic community. But those foundations never change. And then he quotes here a beautiful ayah, surat al-Ahzab verse number 6. He says, The Prophet is nearer or closer, closer to the believers than their own selves. The Prophet is nearer and dearer to the believers than their own selves. And his wives are their mothers. The commentator, commentators say that nearer to the believers than their own selves means that they must do whatever he commands, just as a slave must carry out his master's commands. It is said that it is better to follow his command than to follow one's own opinion. His wives are their mothers. Means that they enjoy the same respect as mothers. They cannot be married to anyone after him. This is a mark of honor to him and a special favor, again from the Qasais of the Prophet sallallahu alayhi wa sallam. It is also because they are his wives in the garden. He says here an unusual reading of this ayah. So this is a shahad reading. It's an anomalous reading. It's unreliable. But he quotes it because it has the strength of a hadith. So it's true in its meaning. But it couldn't be established through limited measures. That the ayah says The prophet is closer to the believers than their own selves. He is their father. And his wives are their mothers. So it's true in meaning. He is preeminently our spiritual father. Ibrahim alayhi sallam in the Quran is called our father. And the prophet sallallahu alayhi sallam is better than Ibrahim alayhi sallam. So he's saying it's no longer recited because it's at variance with the version of Uthman, the Uthmanic codex. So it has the strength of a hadith. Allah says, Allah sent down on you the book and wisdom. This is surat al-Nisa, verse 113. You always see this coupling just juxtaposition of al-kitab wal-hikmah not always, but many times in the Quran. We sent down upon you al-kitab, the Quran wal-hikmah and according to many ulema hikmah in the Quran means sunnah the Quran's preeminent ethical application. And notice that Allah says here al-kitab wal-hikmah that Allah revealed that as well. He sent it down literally, anzala means to send something down that he revealed not only the Kitab, but the sunnah. The Prophet sallallahu alayhi sallam's exemplary authenticated sayings and doings are revelation. And also in this ayah he says Allah's overflowing favor to you is immense. It is said that his immense favor refers to prophethood or what he already had in pre-eternality Allah said that it indicates his ability to bear the vision the ru'ya which Musa alayhi sallam could not bear. But going back to this ayah at the beginning here 33.6 But the Prophet is more beloved to the believers than their own selves. So usually when this ayah is quoted the Ulama quote the famous hadith in Bukhari waladhi nafsibi yaddi I swear by the one who has my soul in his yaddi la yu'miru ahaddukum hatta akuna ahabba ilayhi min waladihi wa waladihi wa annaasi ajma'een that none of you have complete faith until I am more beloved to him than his parents his children and all of humanity and there are numerous hadith and statements from the Sahaba stories of the Sahaba that demonstrate that the Sahaba truly walk the walk as far as this ayah is concerned Sayyidina alayhi said kanah sallallahu alayhi sallam ahabba ilayna min kulli shay'in wa min alma'il baridi aladzama that the Prophet sallallahu alayhi sallam was more beloved to us than every shay'in means created thing shaa'a means to shaa'a is to something that's willed into existence so this does not include the creator the Prophet sallallahu alayhi sallam was more beloved to us than anything in creation even more so than cold water when we're thirsty so the analogy here, the desert Arab gets it that cold water is life itself right of course the famous story in Kitab al-Maghazi al-Waqidi mentions the martyrdom of Khubei ibn-u-Adi when he was taken to Tan'im by the Mushrikina after the Battle of Badr and they basically were going to crucify him and then impale him and there's other things that say they cut off his body parts and things like that but they said to him don't you wish you were at home with your family and Muhammad was in your place and Khubei ibn-u-Adi said I don't wish that, I thorn prick the finger of the Rasul right and so he said before you kill me can I pray rak'ateen can I pray you know and they said yeah you can pray so they let him pray and then they turned him from the Ka'ba right and then he quoted Fa'ina Ma wa lillahi al-Mashriq wa al-Maghrib Fa'ina Ma to wa lufa thamma wajrullah inna allahu asiun alim so he quoted the ayah that to Allah belongs the east and the west whichever way you turn you'll find the countenance of God and so they basically crucified him and they stabbed him and then he said that there's no one here to convey my salams to the prophet sallallahu alayhi sallam so al-waqidi says that the prophet sallallahu alayhi sallam was in Medina, he's sitting with some companions, Zaid ibn Haritha and others and then suddenly it seemed like the tanzeel descended upon him and he said and they said what happened and he said our companion is being martyred right now in Mecca and then Abu Sufyan ibn Harb who was there he wasn't Muslim at the time obviously he saw this entire thing happening and he said he said he said I've never seen anyone love anyone like the companions of Muhammad love Muhammad there's many other things Sahih Muslim mentions Abu Ayyub al-Ansari a great lover of the prophet sallallahu alayhi sallam when the prophet sallallahu alayhi sallam came into Medina to Munawwara he stayed at the residence of Abu Ayyub al-Ansari for seven months and Abu Ayyub had a a big story house as it says in Sahih Muslim and so the prophet said I'll take the ground floor because it's easier people are going to visit me I'm going to be leaving a lot and he said fine so Abu Ayyub and his family were on the second story and then a few days later or that night or something like that Abu Ayyub he's quoted in the hadith he said to his family do you realize we're walking over the head of the prophet sallallahu alayhi sallam so the hadith says they huddled into a corner of the room upstairs like into one of the corners because they knew that the prophet's mat was in a certain place downstairs so they made sure that they were on the other side and then they would sort of shimmy against the walls they didn't walk across the room because they would consider that adab to walk over the head and he said we're walking over your head and the prophet said that's okay don't worry about it this is easier for me to be here and he said no I insist so they switched places so the prophet sallallahu alayhi sallam was on the second floor and then the hadith says that they would bring him food and the prophet sallallahu alayhi sallam would leave a little bit of food and then Abu Ayyub and his wife would look at the dish for tabarak and then one time there was a plate that came back and it wasn't touched at all right and so Abu Ayyub he said oh what happened there's something wrong with the food and then he said that there's garlic in this food and I don't eat garlic because I have conversations with malaiqa and whatever bothers humanity bothers the malaiqa so then Abu Ayyub he said I detest whatever you detest so there's no more garlic in the house so the ulamah actually say based on this hadith that eating garlic is mubah it's permissible but it's makru if you're going to speak to dignitaries to kibar very prominent people of course there's a hadith in tirmidhi where Aisha says that that she approached Fatima Zahra and she said to her that I noticed once that you were standing like sort of standing over the prophet sallallahu alayhi sallam when he was in his final illness and you leaned in close suddenly and you started crying and then you leaned in again and you started laughing and she said Aisha said I've always wondered what did he tell you can you please tell me what did he tell you so Fatima says Aqbarani anna hu meyitun min waji'ihi hada fa baketu he told me that he's going to die from his illness so I cried then Aqbarani anni asra'u ahlihi luhuqan bihi fa dhaka heena dahiqtu she says that then he told me that I would be the first of his family to join him in death I mean she died a few months later some six months later so I laughed right she was a very young woman how old was she in her twenties maybe something like that very young but she's happy she's going to die because she's going to be with her father so this is a type of love that most people just they don't get it they don't understand what's going on here and part of the problem is just this entrenched in the dunya people think they're going to live forever people they put things off people just want immediate gratification and they just what is that that's a long time from now if it even happens the achara could be tomorrow if you die now and you're in your grave it passes like a night of sleep and tomorrow is yom ul qiyam literally tomorrow for you could be yom ul qiyam but not something far off death comes suddenly without warning can come to anyone just something we learn from the death of a like a sports star celebrity death of Kobe Bryant something that we can learn is that death does not discriminate you can be with your you can be with your kid somewhere and death comes and both are gone so that's actually the end of chapter one any questions so far, comments just take a drink and then we can start chapter two we have a few minutes I would say probably one of the greatest examples of the prophets the prophets nearness to the sahaba over their own selves is ghazwat badar just read what happened ghazwat badar they would put themselves totally in harm's way to protect the prophet sallallahu alaihi sallam and there's many examples of that chapter two is called Allah's perfecting his good qualities of character and constitution and giving him all the virtues of the deen in this world so I'll read you, it's a short introduction and then I'll just give you some of the highlights because it's a little bit a little confusing I guess you can say here so whoever loves a noble prophet and is searching out the complete details of his inestimable treasure of his being should know that man's beautiful and perfect qualities can be placed in one of two categories number one characteristics which are innate and a necessary part of life of this world such as natural form these qualities connected to the necessary acts of daily life number two characteristics which are acquired as part of the deen these are things for which one is praised and which bring one near to Allah these qualities can be further divided into two categories qualities which are purely innate or acquired and number two qualities which combine both elements then he goes on man has no choice in or ability these include things like perfection of physique physical beauty strength of intellect, soundness of understanding eloquence of tongue, acuteness of the senses strength of limb, balance, nobility of lineage, the might of one's people and the honor of one's land also connected to this are the things that are the necessities of daily life such as food, sleep, clothes, dwelling place, marriage, property and rank these things however can be connected to the next world if the intention in them is related to fear of Allah and teaching the body to follow the path of Allah in spite of the fact that they are all defined as necessities and governed by the rules of the sharia as for the acquired things which pertain to the next world they include all virtues and the adab of the sharia making things things such as practice of the deen knowledge forbearance, patience thankfulness, justice doing without humility, pardon, chastity generosity, courage, modesty, manliness silence, deliberation gravity, mercy, good manners comradship comradery I guess and other similar qualities they can be summed up as good character some of these qualities can be part of natural instinct and basic disposition in some people others do not have them and have to acquire them however some basic rudiments of them must exist in a person's natural disposition as Allah willing we will make clear even when the face of Allah and the next world is not what is intended by these world equalities they are still considered good character and virtues according to the consensus held by men of sound intellect however there is a disagreement as to the reason for people having these qualities it's kind of a I mean it's really kind of a deep introduction but basically what he's saying here is among other things but just basically it's that some virtues are Wahbi some virtues are innate some people are born with virtue Wahbi from Al Wahhab one of the names of Allah SWT is the bestower of gifts Al Wahhab and some virtues are Kasbi they can be acquired through discipline disciplining the nafs right so there's a virtue theory amongst our classical Ulama Ghazali has a virtue theory and it's Aristotelian to a certain point so basically that it's basically to fake it till you make it it's called Habitus in Greek that if you want to acquire a virtue let's say that some people are born with patience some people don't have it if you're born with it it's from Al Wahhab Alhamdulillah you have it everyone's born equal in a sense that they're all humans but not everyone's created equal in that sense that they're exactly the same there's some people who are born into opulence and wealth some people are born into dire poverty some people have they're born and they're educated and they have incredible discipline and they have virtue some people don't so in reality everything is Wahbi everything is given by Allah SWT but basically if you want to acquire a certain virtue you have to fake it until you make it if you want to be patient if you want sabr when something happens like a sadmah like a type of calamity act like a virtuous person act like a like a patient person and if you keep acting like that over time it'll be sort of woven into your personality you'll acquire it right there's a hadith in Bukhari a famous hadith where the Prophet SAW was at the graveyard in Medina Al-Baqir and he saw a woman crying at a grave and she was kind of hysterical and he said like a maid servant of God fear God and be patient and then she was impatient she didn't even turn around to see who it is so she said to him like get away from me like go get away from me you've never been afflicted like this so some of the muhadithin say that her son had died of course the Prophet SAW buried all of his children except for one right and he knew that the Prophet SAW would die in six months and he knew Hasan was saying would also be martyred as well so the Prophet SAW he goes home right and then the woman she finds out that it was the Prophet SAW so she goes and waits by his door and she says to him that I'll be patient now and the Prophet SAW said to her that indeed true patience is at the first stroke of the calamity that's true patience right that's the goal so it's good that you're going to be paid that's how we learn but true patience if someone's a sabr or saboor the way that you can tell is that something happens and immediately the Prophet SAW the Prophet SAW is that something happens and immediately they have patience that means they've acquired this virtue or they're trying to acquire this virtue so they're acting like a patient person right so that's how you acquire virtue the difference with Aristotle then between Razali and Aristotle the method is somewhat the same but the telos the gaya the aim is different the aim for Aristotle is he calls it eudynomia which is like living a fulfilled happy life of contemplation to become a philosopher that's the end for Razali and others it is proximity to the divine is sainthood that's the goal is that you mimic the ethos of the Prophet SAW because he's Habibullah and by doing that you become Habibullah you become beloved of God and you attain ranks of sainthood that's the goal in sainthood we're using a sort of more general proximity to God not necessarily someone who can manifest karamat and things like that someone with good character someone who may not even have a lot of knowledge just an average Muslim guy or woman but is striving to emulate the Prophet SAW and their sincerity there and they're constantly working on their khuluk and they're constantly trying to acquire these virtues it never stops it continues to go so the Prophet SAW said keep being patient and one of the meanings of patience is also perseverance keep persevering until you meet me at the haud that's when you can relax but the dunya is going to be work there's no point in the dunya we're just oh I'm good enough now I'm good when he had the dream and the light and you're sheikh you're the great Wali there's no teklif on you no more prayer for you you've transcended the prayer and he said who are you and he said I'm your lord you're the shaitan because the Prophet SAW had to pray six times a day to be removed from him on any of the awliya but I've transcended teklif it's ridiculous anyway I think we can stop here so for next week so that's the introduction basically we'll start section one which is a preface which is sort of a summary of what he's already said in chapter one and in section two he begins by talking about there's khuluk and khalk the khuluk is the character of the Prophet SAW the khalk is his physical manifestation so his physical appearance the physical appearance of the Prophet SAW which is a sign of his nabua the way that he physically looked insha'Allah next time