 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والتناول جميل وشدوى الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدوى أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم يحساني للا يوم الدين أمام بعد وفي بيغرفة الحمد لله صلى الله عليه وسلم وقد نتحدث عن البناء والكعبة وأن البناء والكعبة ومرارد الخاص بشكل منه وقد نتحدث عن الكوية بأم أيّة المخزومي وقمت بأن الله كان بقام أم المؤمنين ورد الله وطلعت يدعمها وكان بأم أدي السبيل على سنة رجلية كان بأم أدي السبيل على سنة رجلية انه يجب أن يتكلمه عندما يتكلمون عن المدرسة المنطقة المنطقة فما يكلمه هو يا معشرة قريش أو قريش يجعلوا بينكم فيما تختلفون فيه هذا المدرسة يمكن أن يتكلم بسيطة يتكلمون في مدرسة المنطقة المدرسة يساعد تساعد من المشاهدة من هذا المدرسة من المشاهدة من هذا المدرسة فرضو يقصد ججمته وقابلو يأتي بشكل مهم هل يفعلوا so يمكنني أن يكون من قريش فهي ليس من مدرسة المنطقة فمعشرة يتكلمون بسيطة ويصبح أن يكون من المدرسة المنطقة ينسوا مدرسة لأنه لم ينقل هذا هو where we stopped. And who was that person who came through the door? So everybody started to gaze towards the door. فأشخصوا أبصارهم. They started to fully analyze and look at towards that door. وشرقبت العناق. Those who were short were stretching out their necks to see who's going to come through that door. Who can this person be? As they were looking. فإذا به الصادق و الأمين. The truthful one. The reliable one. نبي الله محمد صلى الله عليه وسلم و وقت through that door. When everybody saw the Prophet عليه الصلاة والسلام and they laid eyes on him. And they realized that he was the one who came through Quraysh. Not one of them showed any hostility or rejection towards what نبي الله محمد صلى الله عليه وسلم يقول. Each person when they saw him they said هاد الأمين. This is the truthful one. رضينة. We are pleased. هذا محمد. This is who? محمد صلى الله عليه وسلم. We're pleased with the judgment that he passes. So the Prophet doesn't know. He walks in and he just sees the people saying this. So they went over to him عليه الصلاة والسلام أخبروه الخبر. They told him about the news. When they told him about the problem that happened and what took place and the news time didn't go by. The Prophet صلى الله عليه وسلم was wise. Very smart. صاحب العقل النفيس he had a very amazing mind. عليه الصلاة والسلام. He said to them هلوم إليه ثوبن Bring me a garment. A big garment. So they brought him a garment. فأوت يبيه when they gave him the garment. فأخذ الحجر الأسود. So the Prophet took the black stone فوابعه فيه. He placed it in the garment. When they brought it to him, he took it and he placed it in the garment. ثم قاله. He then said to them لتأخذ كل قبيلة. Every single tribe from amongst you let him grab بناحيته من الثوب. Each person take a representative from you. Each tribe let a person from amongst you grab it. ثمار فعروه جميع. And all of you then lift it from the ground. The stone is in the middle. The cloth is everybody's holding it from the side. All of you lift it at one time. So everyone's playing a role now صاحب. All of you, lift it. They all lifted it up. Until they reached موضع who the place that the stone needs to be put in. Then the Prophet صلى الله عليه وسلم took it with his own hands. عليه الصلاة والسلام. And he placed it inside its place. And he put it in عليه الصلاة والسلام. And this was what prevented a great destruction that could have come to the atoms. They were fighting. They were going to fight over who's going to place that stone in the place. The Prophet saved عليه الصلاة والسلام blood. عليه الصلاة والسلام. And the war could have been torn between the custodians of the Ka'bah. And this الله تعالى تعالى chose it a wisdom. It was a wisdom. الله تعالى تعالى was willed and intended which there's no wisdom greater than it. That Allah تعالى تعالى chose. قريش building the Ka'bah they made a decision. What was the decision that قريش made? That they're going to build the Ka'bah with what? النفقة الحلال. حلال إنخم. Every single tribe has to bring حلال إنخم. And the money that's going to be built with the Ka'bah can't be any money that's حرام. So that shows you that they knew that what has to be observed in building this house, it has to be حلال. They knew that. So what did they do? They bought all the money that they had. So what happened? The money finished. The money that was حلال finished quickly. حرام is always more. If you ask a person today the money from your money that's حلال كثير من them they can't. Where is it? Yeah? Or even if you did it might be 200-300 from 10,000 that you have made. That's problematic. So قريش they tried it and they put all the effort in making sure that the money they bring is حلال. So it finished from them. And the Ka'bah still needs to be built. It's part of the Ka'bah that needs to be finished off. They weren't able to finish it off. The angle that stopped was جهاتو الشمالية the left side of the Ka'bah which today is called the حجر حجر نبيلا إسماعيل That part of the Ka'bah they couldn't build. So the Ka'bah is actually longer than that. It's meant to be longer than that. So they if نفق are finished so what they did was they made that wall around the Ka'bah to say that this is part of the Ka'bah that little wall they built because you're not allowed to do طواف around that part because that's inside the Ka'bah you have to do around the Ka'bah, right? The person is not allowed. And the reason why they did that wall was to inform the people that this is what مينال بيتي that is from the house and this is what is known as today as the حجري. It's known as the حجر. He says وهو مينال بيتي The حجر is part of the house و لذلك لا يصحب طواف إلا من ورائه And because of that the طواف is not permitted except around it. The طواف is what? It's allowed what? Around the Ka'bah و السمية بذلك لأنه حجرة أي قطط عمين الكعبة The reason why it was called حجر is because it's broken off from the Ka'bah. It's not part of the Ka'bah. It's part of the Ka'bah so it's a broken part of the Ka'bah. That's why it's called حجر. The Arabs they say يقطط عمين الكعبة it was broken from the Ka'bah. The length of the Ka'bah the length of the Ka'bah at the time of إبراهيم and إسماعيل it was تسعطة بروعين it was سك لينسرين أمس من That's how long it is. That's how long the Ka'bah was. At the time of who? إبراهيم إسماعيل عليهم السلام And it used to have two doors at the time of إبراهيم and إسماعيل. A door was باب شرقي one was on the east and one was on the west and غربي. The reason why they had two doors is that one door you would enter into it and the other door you come out of it. One door was for the people to come in and another door was for the people to what? Come out. But when Quraish built it what they did was زادو في إرتفاعها When Quraish came they added on 9 other an armspan onto it 9 that إبراهيم and إسماعيل built they added an extra 9 onto that And as for the door وقتصروا على باب واحد As for the door they took away the other one and they only left one door And with that door what did they do ورافعوا بابها They lifted that door from the floor from the earth They made it in the middle of the Ka'bah And anybody who would want to enter it لا يصعد إليها إلا عن سلمن The person won't be able to enter the Ka'bah unless he has a unless he has a ladder The reason why they did that is يتخلوا من يشاووا So they can bring in whoever they wanted ويمنعوا من يشاووا And they can stop whoever they wanted So they made the door high You can't come It's too high for you to come up So you need a ladder To be able to what? To come up And it's still the same today It's just that you have a stairs that you go onto it But it's still high today And it's just got that one door as well الرمام البخاري المسلم بوطن ريتن من حليت عائشة ربي الله تعالى عنها That the Prophet صلى الله عليه وسلم يسأل يا عائشة يا عائشة أو عائشة لو لأن قومك قومك لو لأن قومك أو عائشة If your people وان not حليت عحد مجاهلية أو عائشة If your people وان not أو عائشة وان just come into Islam وان just came from this belief لأمرت بالبيتي فهو ديما I would have commanded for the Ka'bah to be broken and demolished And I would build it again فأدخلت فيه ما أخرج منه And I would bring back what was taken from it Everything that was such as I bring back the two doors Okay I would make it shorter by bringing it nine as Ibrahim And I would build it وجعت له بابين بابا شرقيا وبابا غربيا فبلغت بيه أساس إبراهيم I would make it shorter to the foundation of Ibrahim the nine other Ibrahim did I would do that And another one وان بخاري المسلم بوتن ريتر محليت عائشة That you said سألت رسول الله صلى الله عليه وسلم عليه الجدري عائشة I asked the Prophet صلى الله عليه وسلم I asked the Prophet I should say this أمين البيت هو Is the hijer part of the Ka'bah Is this part of the Ka'bah قال نعم The Prophet said عائشة yes it is from part of the Ka'bah قلت فليما لم يدخلوه في البيت Why did they not put that part Why did they not add it into the Ka'bah قال The Prophet said إن قوم مكي عائشة Your people قصرت به من نفق The provision it reduced from them They couldn't bring more money to the table قلت فما شأنوا بابي مرتفعا In the why is the door high عائشة Why is the door very high قاله يدنستها فعلى ذلك قوم قوم مكي عائشة Your people did this يدخلوا من شاءوا So they can bring in whoever they will ويمنعوا من شاءوا And they can stop whoever they want ولولا If only إن قوم مكي If your people حديثوا عحدهم بالجاهل If these people are not new to Islam recently coming to Islam فأخافوا أن تنكرأ قلوبهم And I was not scared that their heart would reject this What would I have done أن أدخل الجدراء في البيت I would have taken the Ka'bah and built it And add the hijab part of the Ka'bah Or be built it like that وأن أرسق بابه بالأرضي And I would have made the door stick to the earth The door not make it high like it is This حريث ابن حجر رحمه الله وفتح باري He extracts six benefits from it شاء الله تعالى We are going to take those six benefits حافظ المحجر يفتح باري He extracts benefits from this incident بين عائشة And the Prophet when they were talking about this issue The first اجتناب ولي الأمر ما يتسرع الناس إلى إنكاره وما يخشى منه تولد الضرار عليه في دين أو دنيا He said The leader should abstain That which the people will hasten to reject The leader should abstain And stay away from doing something That the people will hasten to what Rejecting it from him They won't take it from him وما يخشى منه تولد الضرار عليه في دين أو دنيا Or he stays away from That the leader should stay away from Whatever he says It will bring about harm Whether it be religious harm Or whether it be worldly harm The leader should stay away from things like that Number two فيه تعالوا فوق قلوبهم بما لا يتركوا فيه أمر واجبن Number two is Whatever will bring the people's hearts Close To do it As long as it is بما لا يتركوا فيه أمر واجبن As long as you are not leading On something that's obligatory The shari'a we take into consideration What the people feel As long as it's not The leaving and the abandonment Of an obligatory command From Allah Number three وفيه تقديم الأهم فأهم من دفع المفسدتي وجلب المصلحتي وأنهما إذا كعارضة بديئة بدفع المفسدتي Number three is that You give precedence To the greatest thing in importance So you prioritize things How is it? By prioritizing here The most important thing is to repel the evil Which is more higher Bring about good or repelling evil Which one is greater in the shari'a The bringing about good Or the pushing away of harm Which one is The pushing away of harm Is greater The pushing away That's a good But he has to get rid of the The people are going to People are going to reject the religion They are going to say now Mohammed has gone to the Kaaba And he is destroying the Kaaba Is what? He is destroying the Kaaba In this situation In this particular situation We do the The repelling of the harm Then bringing about good And this is very common because If you know a brother who is giving In front of a haram place In a club He goes to the club He stands in front of it And he is saying to the people We will say what you are doing is being You are trying to bring good You are trying to guide people from But we are going to repel the harm And you might be A person who may fall into this club Tomorrow And you might be a member of The security guards that are standing there So Repening of the evil takes Presidents over what A person may say for instance I want to work with a deviated group Now I am going to work And share a platform with people who are misguided And when he says that He means I am going to bring about good And I am going to listen to me And I am going to convince them what they are doing is wrong And at that slot of time I am going to guide A lot of people will say The repelling of evil takes presidents over They are bringing about good Which is what about the people That you can make them You can get to listen to him To listen to them And you becoming convinced with them The repelling of evil takes presidents over what Over bringing about Good And the repelling of evil is addicted to watching Things that are haran It comes from the telephone It comes from gadgets that they use Dar ul mafsada awla من جل بالمصلحة You get rid of these gadgets and these things You don't use them But you think oh sometimes I read Quran from it Sometimes it reminds me that You know the Quran reminds me It's Friday till I read Surah Tulkah Dara ul mafsada awla من جل بالمصلحة And you are not allowed to use it That takes presidents over any good That you think is coming about with it Point number four We take from it وفي أن المفسادة إذا أمنا وقعوها عاد استغباب وعمل المصلحة Number four is that If we are safe From any harm coming الحمد لله أمنا We are safe from any harm coming Or any harm taking place Then we go back to bring about the good عاد استغباب وعمل المصلحة Once we know that The harm is not going to come Then now we can start thinking about Bring about good he says Number five وفي حريث الرجل مع أهلي في الأمور العامة Number five This حريث shows us the permissibility Of a man talking to his family About what General matters As long as he is not backed by it in a gossip General matters A husband can talk to his wife And he spouts about it with them General issues Of the way that the Prophet was talking to عائشة He wasn't specifying any individual This is permissible And it's allowed Number six وفي حرص الصحابة عالمت ثالي أوامر النبي صلى الله عليه وسلم And this حريث It also shows us How the companions would hasten And they would go fast And execute in the Prophet's command When the Prophet said He knows who's going to do that His companions They're the ones who are going to street As soon as he tells them They're going to all go and do it Because there are people who followed him And if you look at the Quran today Allah says in the Quran وفي رسول الله وصوة حسنة في رسول الله عليه وسلم إذا ما لقد كان لكم It is in it for you guys وفي رسول الله وصوة حسنة وصوة حسنة Pay attention here Allah did not say there is a great role model In the Prophet's speech Or in the Prophet's action Or in the Prophet's etiquette Allah says There is a good role model In the Prophet himself That means everything that comes from him Is a role model for you He is a role model in it for you It is in him لقد كان لكم في رسول الله He did not say في أفعال رسول الله في أخوال رسول الله He said In the Messenger himself عليه الصلاة و السلام عليه الصلاة و السلام So you follow him in everything he did Where if he spoke you speak like he does And he does something you do it With the action and the intention Simultaneously When you follow him in If he does something you do it How he did it and what he intended from it Does that make sense brothers He is a role model in everything عليه الصلاة و السلام الله سبحانه وتعالى الله سيثه و اتكلمه من The Dharan The Fulf of Jahlia الله اتكلمه منه عليه الصلاة و السلام Before he became a Messenger He was a person who lived حياتا فاضلة شريفة Very honorable life Very virtuous life He was never known عليه الصلاة و السلام To have done things that were wrong That went against etiquettes Morality He wasn't known to do that And the Prophet ﷺ was never accounted From any Zalla and Hafwah He wasn't The Prophet ﷺ All of his life he was under the protection Of Allah سبحانه وتعالى Allah protected him from what من أقدار الجahlية The filth and the wrongdoings Of the pre-Islamic Pre-Islamic people and his people What they were upon And what I did all of that Is to honor him ﷺ And to honor him with what A message that's soon going to come He's going to become a Prophet of Allah So he doesn't become a person who was known To be bad and now Allah guided him There's always a what A protected individual عليه الصلاة و السلام If Quraish was looked at The Arabs were looked at The Prophet ﷺ From even amongst them He was the most honorable person In terms of morality و أحسنهم قلقا In terms of etiquette he was the best و أقرامهم حسبا He was even the best in terms of religion عليه الصلاة و السلام He was a person who was great for what و عظمهم حلمان He was the greatest in terms of forbearance و أصدقهم حديثا He was the most truthful person صلى الله عليه وسلم و عظمهم أمانة When he was entrusted with And he was far from و أبعدهم من الفحش و الأخلاق التي تدنس الرجال He was far from anything that could damage A man's dignity and reputation He was far from it عليه الصلاة و السلام Until he became well-known In the midst of Quraish He became very well-known to be what بالأمين The truthful one عليه الصلاة و السلام حافظهم الكثير الرحيم إن استفسير هيسيس ثم قال الله تعالى يعدد نعمه على عبده و رسوله محمد الله حافظهم الكثير الرحيم أخي الكريم أخي دون بلعنة الثلاثة زمان ثم قال الله تعالى يعدد نعمه على عبده و رسوله محمد صلى الله عليه وسلم و عليه الله سبحانه و تعالى هو قامت بفعله لجميع انه مباشر ها وردتchuckles هو قد تحملوا صلى الله عليه وسلم الله تعالى الم يجدك يا تيمن فأاوة فلل Greens Mars يتم إشكارك سواب انت مهاك ورساله وفق게 و because his father died وحمن في بطنه ابيه عليه السلام و السيدة كانت في أمه وديه و وديته قدنا ثم توفية أمه أمن بنت وهبن و أمه قدنا أمن بنت وهبن وله من العمر ست ست سنينة كانت 6 سنينة و أمه قدنا ثم كانت في كفالة جديه عبد المطالب و أمه قدنه بالنسبة لأمه يوجده هو great-father عبد المطالب إلى أن توفيا أنته و قدن وله من العمر 8 سنينة و كانت only 8 سنين فكافيله عمه أمه وطالب فهي تحرق باستخدامه وحرق باستخدامه. هو أبو طالب. ثم لم يزل يحوطه وينصره ويرفع من قدره ويوقره. أبو طالب يبقى تحرقه ونظر بعده. يتحرقه ونظر. يتحرقه ونظر. ويهرقه ونظر. ويكوفه عنه أذا قومه. ويحرقه منه. ويقوم باستخدامه. بعد أني بتاعته. بعد أني بتعته الله تعالى على رأس 40 سنة. أبو طالب يتحرقه ونظر بعده. ويقوم باستخدامه. ويقوم باستخدامه. ويقوم باستخدامه. ويقوم باستخدامه. هذا وأبو طالب على دين قومه من عبادة الأوثان. أبو طالب كان على رلجنه. ويشهده في عيدوز. وكل ذلك بقدر الله تعالى وحسن تدبيره. إبنه كثير يقول. كل هذا قدره. مع ما؟ يبقى الله تعالى. أن الله يكون جيدا. إلا أن توفي أبو طالب. أبو طالب تقوم باستوى. قبل الهجرة تريد قليل. قبل الهجرة ومعروفه قليل. فقدم عليه صفحة القرش. فبسرحة القرش يتحرقه. ويقوم باستخدامه. ويقوم باستخدامه. فخدار الله تعالى له الحجرة. الله يتحرقه للهجرة. من بيني أضغره إلى بلد الأنصاري. من الأوسي والخزرج. الله تعالى يتحرقه للحجرة. الله تعالى كبيرة من قرش والتفقد مدينة. وقاموا باستخدامهم ونصروا وحاطوه وقاتلوا بينه يريد يقادفونهم وشلتونهم وفوتون بهم عليه الصلاة والسلام رضي الله عنهم أجمعين بي الله بيبقى كلهم وكل هذا من حفظ الله تعالى وكل هذا كان محاولة الله وبرفص الله عليه وسلم وكلاءته وعنايته به وكلاءته وعنايته به وهذا كان موضى الله سبحانه وتعالى for the Prophet صلى الله عليه وسلم الإبرا كثير say that all under the ayah ألم يجدك يتيما فآوة الله protect him until he died عليه صلى الله عليه وسلم so this is what النعام الله تبارك وتعالى upon the Prophet the Prophet صلى الله عليه وسلم he hated I do worship him بغضة للرسول الله صلى الله عليه وسلم الأسلام الله made him hate I do worship him and the Prophet صلى الله عليه وسلم نشأ سليما العقيدة he grew up and was nurtured upon a correct عقيدة عليه صلى الله عليه وسلم العقيدة which was the fitrah he was upon the fitrah عليه صلى الله عليه وسلم صادق الإيمان believed in Allah didn't believe I do worship him he didn't like that عميق التفقر he was one who would feed a lot عليه صلى الله عليه وسلم and he would ponder around him غير خاضع اللي تروحات الجهلية and he was no one that was known عليه صلى الله عليه وسلم to humble himself from the wrongdoings of the pre-Slamic people what they would do فمعرفة أنه it was never known of him أنه سجد الإصان من قر the Prophet was never known to have prostrated to an I do whatsoever أو تمسح به or that he touched and tried to find baraka from it أو ذهب إلى عراف أو كاهل or that he went to a a fortune teller or a magician بل بغض إليه عبادة الأصنان وآذد The Prophet صلى الله عليه وسلم وزحيت إنيز حاته حيت العيد واشكن الإمام أحمد ريتيز إنيز مسند بسند صحيح العنورة ابنوزوبيلن قال حديثة ليجارا اللي خريجة بنتي خوائي لدن ربي الله تعالى عنها أشياء الإمام العلم أحمد شاكر رحمه الله authenticates the story الشيخ شوائي بالأرناء that عراف ابنوزوبيلن he said حديثة ليجارا اللي خريجة بنتي خوائي لدن a neighbor of خريجة the wife of The Prophet صلى الله عليه وسلم ربي الله تعالى عنها he told me أنه سمع النبي صلى الله عليه وسلم هو يقول لخريجة that he had The Prophet صلى الله عليه وسلم saying to خريجة أي خديجة أو خديجة والله لا أعبدو الله the Prophet صلى الله عليه وسلم is to خريجة والله لا أعبدو الله not going to worship لاة والله لا أعبدو العزة أبدا والله I'm never going to worship عزة عزة was an idol of قريش قال فتقول خريجة عن خريجة والسيين ربي الله عنها خل للات leave of لاة خل العزة leave of عزة ولما لقي والنا The Prophet صلى الله عليه وسلم بحيرة الراهب the monk قال له بحيرة بحيرة ستهم أسألوك باللات والعزة I ask you by لاة العزة إلا أخبرتني عن ما أسألوك عن that you're going to inform you of that which I'm asking you of وكان بحيرة سمع قومه يحلفون بهم بحيرة he had this quiche when they used to come as traders they would come to Damascus and they would say these statements they were the ones who would say أسألوك باللات والعزة he had this from them when he said that to the Prophet the Prophet صلى الله عليه وسلم he said to him لا تسألني بحق اللات والعزة شيئة don't ask me anything in the affairs of اللات والعزة فوالله ما أبغط فوالله ما أبغط شيئا قطن بغضي لهما the Prophet صلى الله عليه وسلم he said I have not become angry whatsoever the way I have become angry with this issue of اللات والعزة so the Prophet صلى الله عليه وسلم was very well known for that ألمام النسائي ونسونا الكبرى المجتب الكبرى ونسونا الكبرى نسائي has two sulams one is سغرى and one is كبرى نسائي mentions نسونا الكبرى بسند قوي a salad which is authentic وزيد ابن حارثة رضي الله تعالى عنه زيد ابن حارثة رضي الله تعالى عنه يسد كان الصناماني من نحاسي there were two idols that were made out of copper يقالوا لهم إسافن this idol was called إسافن that was the name of the idol قريش placed that idol around the ka'bah so what they would do is they would go around it and whenever they go around it they would touch it in their طواف so the Prophet صلى الله عليه وسلم he done طواف around the ka'bah and زيد ابن حارثة رضي الله تعالى عنه he did طواف with the Prophet around the ka'bah زيد أبن حارثة رضي الله تعالى عنه he did طواف with the Prophet around the ka'bah زيد أبن حارثة زيد أبن حارثة every time فلما مرحت whenever I went by these two idols مسحت به I would touch it فقال رسول الله the Prophet said to Zaid لا تمسه don't touch it قال زيد أبن he said فطفنا went around the ka'bah again فقلت في نفسه I said to myself لا أمسنه I would touch it حتى أنظر ما يقول so I could see what would take place فمسحت who I touched the idol فقال رسول الله the Prophet said to Zaid لا تمسه don't touch it ألم تنهأ will you not prevent it from it did I not stop you from it did I tell you not to do it زيد said فوللي أكرمه I swear by the Lord who honoured the be of Allah Muhammad وأنزل عليه الكتابة and set the book on to him مستلم صلى من قط the Prophet never touched an idol عليه الصلاة والسلام حتى أكرمه الله تعالى بالذي أكرمه until Allah honoured him with what he honoured him with which is that Allah honoured him with رسالة الله may Allah give him a messenger وأنزل عليه and Allah set a revelation on him وبغض إلى رسول الله صلى الله عليه وسلم الشعب the Prophet also hated poetry he hated it عليه الصلاة والسلام it was never known that he عليه الصلاة والسلام أنه قال الشعب that he said poetry for himself أو أنشد قصيدة أو that he read a poem عليه الصلاة والسلام أو that he even tried to do that the reason is because لأن ذلك يتلاقم ومقام النبوة is in conflict with the station that Allah has given him which is prophecy and as you would know is that the شعراء the pre-Islamic poets they were not known for good etiquettes they were not بداول أخلاق people were good etiquettes and they didn't have سيرا المرضية if anybody reads for example مرور القيس for example from the mu'allaqat who is the first between him and the Prophet عليه الصلاة والسلام was what? 150 years it is mu'allaqa if you read it and you listen to why he said if you read the story behind his poetry his poetry and why he says it and what was the reason why he said it they were alcoholics they were people who were known for speaking bad their poetry consist of foul language so this was not befitting for the Bible for the Prophet عليه الصلاة والسلام Allah prevented him from this عليه الصلاة والسلام Allah gave him something even better which is the Quran who would not need to do something like that Allah says in the Quran وما علمنا وما ينبغيله الله said we have not taught him poetry and it is not even befitted for him to be a poet but even then any poetry that had wisdom in it that was calling to the truth the Prophet عليه الصلاة والسلام يتذوق he would enjoy listening to it if it had good in it and it had no bad statements in there and if there was a hikmah in there and he would ask his companions and say he could read some of him مسلم ريطن مسلم ريطن عن الشريد بلسويد ربي الله و تعالى عنه he said ردفت has the Messenger of Allah I rode on a riding beast with a Prophet on the back one day and then he said to him هل معك من شاعته من أبي الصلط ام it with you the poetry of أبي صلط شاعة do you have any of his poetry يبارغة مليئة يبارغة مليئة هناك قاة بلوكي إن شاء الله تعالى ف-E02YHJ ومن أحد الذي يقوم بلوكي another قاة هو من أخلاق وإنسة أتكتس تتعطي قاة بلوكي من الناس فالبرسة عسلم بسقل المعلومات المرهة يعلي عنها هل معك من الشعري وميّه ابن أبي صالط هل هل ترون على نفسك قیلت هناك أقل نعم هناك فالبرسير يقول قول له من يعيش قاول على رقمنا فأنشد to him بيتن أردت انه تماما النبي صلى الله عليه وسلم استحسن الشعر أمية واستزاد من إنشاده لما فيه من الإقرار بالوحدانية والبعث ففيه جواز إنشاد الشعر الذي لا فعش فيه وسماعه سواء شعر جاهلية وغيره وأن المدموى من الشعر الذي لا فعش فيه or if it's other than that... وأن المدموى من الشعر and the thing that is disliked and blamed worthy about poetry is الليلة فعش فيه the poetry that does not have bad in it the ones that are disliked and blamed worthy is إنما هو الإكتارو منه when the person makes his whole life poetry وقوضه غالبا على الإنساني and also when the person makes this when the person makes this ويجب أن يفعل هذا شيئاً بشكل كبيراً من المجرداتهم فأما يأسير ونوي يقول إن هذا صغير، فلا بأسل إن شادي ويقول إن شادي ليس بشكل كبيراً، ويقول إن شادي وسمعه وماذا؟ إن شادي يسمعه وحفظه وإن شادي يذكره ولكن هناك قضية يجب أن أردت هنا التي هي مسألة ويجب أن يكون مهمة الآن القضية التي يتحدث عنها والعلمة في هذه المرة المئة هي شاعدة زيزنو بانز الشيخ محمد ناصر الدينة للباني الشيخ أرثي ميبيا أخر الشيخ عبد المحسس عبدالأخر يقول إنه ليس مجرد إنه يوجد رسالة قيمة رسالة جيد جيد رتبعه النوب الشيخ يسمعه شيخ عبد السلام برجس رحمه الله ورحمة نواسعة ونجد بشكل جيد رسالة جيد جيد ويحدث عن وسائل الدعوة هل توقف هي أو ليس يتحدث عن هذه الأشياء الإسلامية هل يمكن أن يجعل ذلك بشكل جيد ويقول أنه كل هذه المقلفات تحقيقاتها ومقلفاتها يمتلكوا كلها ماذا؟ يمتلك فهذا يجب أن يتحدث بشكل جيد لأنه يتحدث عن الأشياء الإسلامية يصبح مرحبا يصبح مرحبا ويصبح مرحبا يجب أن يتحدث عنها حتى ما ليس من it فهو رد... ووجه رواية بما عملا عمل لم يكن علي�� أمرنا من توهر الرغم والإصلاح الخ德 كان صلى الله عليه وسلم يتدو�� فيه التاع Thank Allah لكن exams are Van في إلقانسي there is magic, إلقانسي وإن من الشعري حكمة and from some lines of poetry is what some شعر have wisdom in it and it was رضي الله تعالى عنه that the prophet would say to أه جل مشركينة go and attack the disbelievers the pagans فإن الجيبريلا معك جيبريل is with you حساني بلوثابت يبلموذل الانصاري he was from the khazraj tribe of Ansar and he was a person who defended شاعر النبي صلى الله عليه وسلم he was a prophet's poet and they said حساني بلوثابت he lived 60 years before Islam and he lived 60 years what passed in Islam so he lived for 60 years 100 years 100 years 100 years 100 years 100 years he became very old he became very old and he died at the caliphate of Muawiyah رضي الله تعالى عنه سنة أربعين وخمسينة من الهجرام when he was the age of 54 هجريام اذ حافظ بحاجر المنشز في تميز الصحابة the prophet was also وَلَا قَرُبَ مِنْ فَاحِشَكِنَ he never came close and was never made to come close to any عليه الصلاة والسلام شاء الله تعالى will stop there for today anything which I said that was wrong or incorrect is from me الشيطان and that his message are free from it سبحانك اللهم بحمدك شدوى الله إلا إله إلا الله ستوفروا كتوب إلي