 We are going to finish our sessions tonight. This is our 10th session of the Kitab El Shifa by Qadi Ayyad. I hope you benefited from this course. I hope you're inspired to learn more. Insha'Allah Ta'ala there's a lot of great literature out there on the topic of the Shama'il of the Prophet sallallahu alayhi sallam, the Sira of the Prophet sallallahu alayhi sallam, the Khasa'is, the special unique qualities of the Prophet sallallahu alayhi sallam. And of course this book is great because it's very comprehensive and really a combination of all three genres of literature. So you should have it at your house, even for barakah. Just have it on your shelf, pull it out every so often and read a section of it. Insha'Allah Ta'ala, Allah will bless you and put the love of the Prophet sallallahu alayhi sallam, increase the love of the Prophet sallallahu alayhi sallam in your heart. So we are on section 19, chapter 2, part 1 in my translation, page 68, the second full paragraph. Anas radiallahu ta'ala who said that the Prophet sallallahu alayhi sallam used to ride a donkey and answer the invitation of the slave. So here the section is again on the humility the tawado of the Prophet sallallahu alayhi sallam. In the battle against Bani Qureyda, he rode a donkey with a saddle cloth which was halted with a rope made of palm fiber. He said, Anas said that the Prophet sallallahu alayhi sallam would be invited to eat barley bread and bran said butter and would accept such an invitation. He said that the Prophet sallallahu alayhi sallam went on hajj on a shabby saddle on which was a fringed cloth that was worth four dirhams. And the Prophet sallallahu alayhi sallam, he said, That the Prophet sallallahu alayhi sallam said, and this hadith is mentioned by or related by Ibn Maja and others, that the Prophet said, O Allah, make it an accepted hajj with no riyat, with no ostentation, with no showing off, with no desire for reputation. So this is the Prophet sallallahu alayhi sallam. This was his humility. When he conquered Mecca to Makarrama, he entered it with the armies of the Muslims. He bowed his head down while sitting on his conveyance so that he nearly touched the front part of the saddle. His beard was almost touching the front part of the saddle out of humility to Allah sallallahu alayhi sallam. So the very powerful image of the Prophet sallallahu alayhi sallam coming into Mecca during the conquest of Fatah Mecca. And the hadith in Bukhari tells us, Abdullah ibn Mughafil, he says that, I saw the Prophet sallallahu alayhi sallam on that day, and he was sitting on his camel, his she-camel, and he was coming into Mecca, and he was reciting Surat al-Fatah, ila jaa anas wallahi wal-Fatah, which according to many of the exegetes of the Quran is the final complete Surah of the Quran reveal. When the victory of Allah sallallahu alayhi sallam comes, ila jaa anas wallahi wal-Fatah, wa aitan nasiad khurun fideen illahi afwaja, and you see humanity entering the deen of Allah sallallahu alayhi sallam, al-Islam, the religion that was perfected by the Prophet Muhammad sallallahu alayhi sallam. The religion that he brought is called al-Islam, and you see mankind entering in throngs by the dozens. Fa sabbih bi-hamdi rabbika was-taghfir, then praise Allah sallallahu alayhi sallam and ask His forgiveness. Inna hu kana tawwaba Allah sallallahu alayhi sallam indeed is oft-relenting, the one who is constantly turning towards us and accepting our tawbah, he is at tawwab. That's why when we pray, we say, tawwab tawwab alayna. Oh, relentless, relentless towards us. So this was his demeanor, sallallahu alayhi sallam, coming into the conquest of Mecca. Again, this is a city that had kicked him out, that had persecuted him. Of course, he was raised in Mecca, so it had a place near and dear to his heart. And when he came into the city, as we know, as we've said in previous sessions, he was well within his rights to extract vengeance from those who had persecuted him. But he came into the city, and as we said, he said, sallallahu alayhi sallam, al-yawma, yawm al-marhamah, yuizallahu qureishan. Today is a day of mercy, the exaltation of the qureish, and he came in sitting on his camel with his head bowed in humility, reciting Surat al-Fatheh. Qadi Iyad continues, one of his signs, one of the signs of his tawadu' of his humility is that he said, do not prefer me over Yunus Ibn Matta. So Yunus Ibn Matta is the prophet and Nabi Yunus alayhi sallam, and do not create rivalry between the prophets and do not prefer me over Musa alayhi sallam. And then there's a hadith here, which is in Sahih Muslim, when someone said to him, ya khair al-Bariya, oh best of creation. The prophet sallallahu alayhi sallam said, that is Ibrahim alayhi sallam, that is Ibrahim alayhi sallam. So how do we deal with these hadith, because it is absolutely a cornerstone of our aqidah as Ahlul Sunnah wa al-Jama'ah to believe that the prophet sallallahu alayhi sallam is the best of creation. Imam al-Aqani says in Ajahara al-Tawheed, that the prophet sallallahu alayhi sallam is khair al-Khalaq illa. So how do we square this belief, which is absolutely essential with these hadith of the prophet sallallahu alayhi sallam? So Fahdi Iyyad actually says here that he's going to explain these hadith later, but we don't have time to do that because we don't have any more sessions, at least in this course. So I'll just give you some previews as to what he says the Ulama do with these hadith. So according to Fahdi Iyyad, either the prophet sallallahu alayhi sallam did not yet know at this point when he made these statements, he did not yet know that he was Sayyid-ul-Ali Adam, that he was the master of the children of Adam. And thus this prohibition occurred before his full knowledge of himself, sallallahu alayhi sallam. This is one possibility. Another possibility is that the prophet sallallahu alayhi sallam is making these statements purely out of his tawadur, out of his humility, although this is debatable. The third possibility is that it is simply cautionary. If we make these, or if we insist, if we emphasize these disparities between the prophets, then that could lead to a type of diminution or a type of a lessening of the rank of some of the other prophets and could actually lead to a type of disrespect of the other prophets. So we should simply be careful. Maybe this is the meaning of it, that it's simply precautionary. But at the end of the day, we know the reality and the prophet sallallahu alayhi sallam explained the reality, that he is in fact the best of creation. He's better than any prophet. He's better than the Kaaba. He's better than Jannah. He's better than the Arsh and the Kursi. He's khair al-Khalkella, khair al-Bariya. That the prophet sallallahu alayhi sallam is Sayyid-ul-Ali Adam, wa la faqhar, he said. And I do not boast. And this is something that is absolutely essential in the aqidah of Ahlus Sunnah al-Jama'a. And also that the prophet sallallahu alayhi sallam is the universal messenger, that his shari'ah supersedes and cancels, abrogates all of the previous shara'ah. And this is also something that is essential. This is something that is grounded in the Quran. As we cited the Mithaq al-Nibiyin, Surah An-i-Imran, ayah number 81. You have some modern intellectuals who go by the name of perennialists, perennial philosophers who deny this aspect of the prophet sallallahu alayhi sallam. And they say that all of these covenants, all of these shara'ah, all of these sacred laws that were revealed before the prophet sallallahu alayhi sallam are not abrogated in that all of these religions are valid paths to salvation, valid paths to Allah subhanahu wa ta'ala. And that one really does not need to even believe in the prophet sallallahu alayhi sallam. Even if one is exposed to a sound prophetic summons, even if someone met the prophet sallallahu alayhi sallam and got to know him and knew the truth of his message, according to these perennial philosophers, that person can simply have respect for the prophet but continue worshiping Isa alayhi sallam as a Christian, continue believing in the Trinity. This is absolutely against the Quran. This is absolutely against the Ijma'a of all of the Ulama according to Imam al-Tazali, according to Imam al-Nawwi, according to many, many others, according to the four metha'ib of Ahl-e-Sullahu al-Jama'a and that this is considered a clearly deviant position. It trifles with the very first pillar of Islam, not the fifth pillar or fourth pillar but the very first pillar of Islam. The definition of a Muslim is la ilaha illallah Muhammadur sallallahu alayhi sallam. And it's true, and the perennialist point this out, what about in the Quran, Isa alayhi sallam is called a Muslim, the Bani Israel are called Muslim, the Ibrahim alayhi sallam is called, yes, they were Muslim. They were Muslim at that time and their shari'ahs were valid for that time. But when the universal messenger comes, as Allah Subh'anaHu Wa Ta'ala says in the Quran, when there comes to you a messenger confirming what is with you, do you believe in him and render him help? In other words, obey him and all the messengers and their umam, remember that Imam al-Razi said that because this also includes the umam of these previous messengers and that's indicated by the very next ayah, chapter three verse 82, that when this messenger comes, you must believe in him and render him help. Do you take this covenant as binding? And they said, yes, and then Allah Subh'anaHu Wa Ta'ala he said, and I have ratified this covenant, wa anam ma'akumina shahideen and I am amongst the witnesses. So the Prophet sallallahu alayhi sallam is the best of creation and all of the prophets, all of the prophets considered him the Prophet sallallahu alayhi sallam to be their master. Now continuing having issues with lighting here, please bear with the lighting issue. I don't know why it's happening. Maybe because the open window behind me has something to do with it. Okay, continuing inshallah ta'ala, the Aisha and Al-Hassan Ibn Ali and Abu Sa'id al-Khudri and others described the Prophet sallallahu alayhi sallam. They said that he would work in the house with his family, that he would, it says your Qadi i'iyat says he would delouse his clothes. Now this is an important caveat that the Erlama point out here that the Prophet sallallahu alayhi sallam did not have lice. He's not delousing his own clothes that he's actually delousing the clothes of his companions. And this is something that the Erlama again make clear that he would mend his own sandals. He would serve himself. He would sweep the house. He would hobble his own camel. He would take the camels to graze and eat with the servants. He would knead bread with them and carry his own goods to the market. This is based on a hadith of our mother Aisha, radiallahu alayhi sallam anha. This is a hadith that's found in multiple books in different wordings or versions of the hadith. Ibn Bukhari and Tirmidhi and others that the Prophet sallallahu alayhi sallam that our mother Aisha, may Allah be pleased with her, radiallahu alayhi sallam anha, she was asked, ma kanan nabi yasna'u fi bayti. That what did the Prophet, what was the Prophet doing? What did he used to do in the house? In the Prophet, and Aisha said, kanafi mihnati ahlihi. But the Prophet sallallahu alayhi sallam was in the service of his family, the service of his household. Doing these types of jobs, mending his own sandals, right? Mending his own clothes, cleaning up the house. The equivalent of men today in the house, washing the dishes, mopping the floors, vacuuming the house, helping out with cooking. That's what the Prophet sallallahu alayhi sallam was doing in his house. He was in the service of his family. I remember years ago, I was in a Christian church, a Methodist church, and we were having to interfaith a dialogue and there was a female pastor and she was an expert in the Old Testament and she gave us like a 15-minute sort of tutorial on the Old Testament. And then afterwards she asked her husband, she said, can you bring me a cup of water? And her husband went and brought her some water. And then another parishioner looked at me and my wife was sitting next to me and he said, that must be real culture shock for you. And at first I didn't know what they were taught, what he was talking about. What do you mean culture shock? So I kind of smiled and then a few minutes later, I just had to ask him like, what do you mean by that? And he said, you know, a husband serving his wife, isn't that kind of strange for someone from your culture, right? And certainly there are cultural aspects that are found in Muslim majority countries that are problematic. But I explained to him that the Prophet Sallallahu Alaihi Wasallam is our role model and he's really the person that we're commanded to emulate. And I quoted this hadith, I said there's a sound hadith of the Prophet Sallallahu Alaihi Wasallam where his wife was asked and I say this many, many times, I said in many, many khutbahs, no one knows a man better than his wife. You know, whatever type of persona which really means mask in Latin, whatever type of mask or persona he's presenting to the public, the wife knows who's under the mask, right? So she was asked, what was he doing in the house? And he was in the service of his family. This is our role model. The Prophet Sallallahu Alaihi Wasallam was a very fa'al person he was very active, energetic, he was not lazy, you know, he wasn't complacent, very active, doing things, going somewhere, fa'ayna tathaboon, one of the great questions of the Quran that Allah will ask us. He was asking us, where are you going? What are you doing? How's your life going? We should be progressing. Every day we should be better. One of my teachers said that if somebody says to you, kayfal haali, and you say, same old, same old, then you've failed. You should be improving on a daily basis. Even learning one word, open a dictionary, English, Arabic, whatever you want, or to do Spanish, and just learn one word, increase your vocabulary, increase your ability to communicate effectively, you know, do something around the house, help someone around the house. Go out and do something for someone, buy someone a gift. Always be active. Don't be lazy, because life is short, right? And Imam of Azali points this out. You know, if you live 60 years in your life, which is about average, I mean the Prophet Sallallahu Alaihi Wasallam said, the reaping of my ummah is between 60 and 70. Most people of the ummah will die between 60 and 70. That he himself, Sallallahu Alaihi Wasallam, passed into the mercy of his Lord at 63 years old. So if you have a 60 year life and you sleep eight hours a day and you work eight hours a day, that's 40 years gone. So you have 20 years left. But you eat, you wait in line, you watch movies, you play on the internet, you engage with your social media, you know, whatever you do. You're driving your car. Some people drive in their car three, four hours a day. So what is really left in terms of study, of reflection, of worship? You know, don't think to yourself, well, you know, I got a long life. I started to love the last one. And the last one, just put it off. It's okay. We'll do it later. We'll do it next year. We'll do it in 10 years. I'll do it when I'm 40. I'll do it when I'm 80. This type of thing. We should be active. Very, very active. I remember like yesterday, the Y2K scare. That was 20 years ago. 20 years gone. And I remember it like it was yesterday. You know? So be active. Canafi mihmeti ahlihi. Okay. A man came to the Prophet Sallallahu alayhi wa sallam. A Bedouin came to the Prophet Sallallahu alayhi wa sallam. Qadi Ayyad is mentioning this now. That, and this man began to tremble out of awe. He was awestruck by the Prophet Sallallahu alayhi wa sallam. And Qadi mentioned this earlier. That when you first encountered the Prophet Sallallahu alayhi wa sallam, you were awestruck by him, right? It was quite an awesome experience. An awesome spectacle. Because not only did he demand this, had this sort of regal quality to him, but physically he was very beautiful as well, Sallallahu alayhi wa sallam. But then he said when you get to know him, he began to love him. So this Bedouin was trembling. The Prophet said to him, he said, Howon alayk, relax, take it easy. Fa inni las tu bi malik. And the hadith is in Ibn Majah that's related here by Qadi Ayyad. That he, the Prophet said, I'm not a king. Now the Prophet is greater than a king, right? He's better than a king. He's a Nabi. He's a Prophet. He's a Rasul. He's Khairul Khalkillah, as we said. He's a master of children of Adam. He's the best of creation. So he's not a king, meaning that, you know, he's not a tyrant, right? He's not a tyrant. He's a Prophet, right? And so he has this type of humility. Inna ma ibn Imratin ta'kuru al qadeed. So he said that I'm only the son of a woman who used to eat like dried meat, right? Like jerky meat. That's all I am. Again, and that's true. Right? And that's who he is. So he's not telling a lie to this man. Right? But he's trying to calm the man down because the man understood the awesome presence before whom he was standing. But the Prophet said, this is how he made the man relax. Right? And this is from his humility. The Prophet said, now that's basically the end of the section 19. I'm gonna move to section 20, which is called his justice and trustworthiness, decency and truthfulness. He says, the Prophet sallallahu alayhi wa sallam was the most trustworthy, just, decent and truthful of people. Even his opponent and enemies admitted that. He was called al-ameen. Asadik al-ameen, even before he was a prophet or even before he was commissioned as a prophet or you can say, even before the descent of the Quran because the Prophet sallallahu alayhi wa sallam was a prophet when Adam was between ruhr al-jasad according to the hadith between soul and body. So even if, so here we're talking about before the commissioning of his nabuwa, which was in the year 610 of the common era. Ishaq said he's called al-ameen because of his sound qualities which Allah had concentrated in him and Allah said, and he quotes these ayat again from Surah Al-Takweer, Innahu la qawr al-asurim kareem bi quwwatin nda del-arshi makim that indeed this is the word or the speech of a noble messenger possessing strength before the possessor of the throne of a high rank, muta'in thamma ameen, obeyed then trustworthy. Most, he says, Qadi i'iyad says most of the commentators say that this Rasul refers to Muhammad sallallahu alayhi wa ala alayhi wa sallam and some in Manukop to be mentioned this as well in his tafsir and some say Jibreel alayhi sallam. So he's obeyed, right? Muta'in means obeyed, right? He must be obeyed or else one does not become Muslim part again, part and parcel of becoming a Muslim is to obey the Prophet sallallahu alayhi wa sallam. Fala wa rabbika la yu'minuna hatta yuhakkimuka fee ma shajra beinahum thumma la yajiru fee anfusim haraja min ma qadayt wa yusallimu taslima. So again, the perennial philosophy these people who have infiltrated academic circles and give this strange interpretation to the Quran, they really have nothing to stand upon by your Lord. They don't really believe, right? Until they make you a judge in all of their affairs and you find no resistance and they find no resistance in their hearts to your judgments and they come to yusallimu taslima in total submission, right? And that the Prophet is the obeyed Prophet. Muta'in thumma amin. He must be obeyed. One disobeys the Prophet sallallahu alayhi wa sallam. Such a person is not considered to be a Muslim. This is absolutely fundamental. This you would think is very axiomatic, very basic, very common sense, common sensical. When Quraish disagreed and formed factions about who would put the Blackstone in its place and the Kaaba was being rebuilt. They decided that the first man who would come into the Haram would be the judge, right? So this is a reference, of course, we read in the Seerah. There was something that happened to the Kaaba. Some sources say there was a flood that damaged the Kaaba and dislodged at Hajar al-Aswad. The Blackstone others say that the Quraish were renovating the Kaaba. Allahu alam, this happened around the year 605 of the common era. And so the clans of the Quraish, there was almost a war over who was going to replace the Blackstone and so the leaders of the Quraish then met in the city council, if you will, Lidar al-Nidwa and Al-Walid ibn Mubairah, he decided that the first man to walk into the Haram would be the judge. And of course, the Prophet Sallallahu Alaihi Wasallam, he walks into the Haram and the Prophet is only 35 years old and you need it to be 40 years old to serve on the council. But this did not preclude the members of the council from making him their judge. And in fact, they were quite delighted when they saw him opening, when they saw him coming through the gate and he began to shout, Sadiq al-Ameen, Haada Muhammad, Sadiq al-Ameen. So they made him their judge. It is said that Al-Akhnaz ibn Shuraq met Abu Jahl on the day of Badr and he said to him, Ab al-Hakam, there's no one here to hear what we say. Tell me about Muhammad. Does he tell the truth or is he a liar? And Abu Jahl said by, Allah, Muhammad is a truthful man and he never lies. And obviously somehow this statement reached us from Abu Jahl, if it's an authentic statement. It's not cited here by the translator. But the point here is that they knew his character, the Mushriqin, they knew his character and this is why Allah Subh'anaHu Wa Ta-A'la in the Quran, which is a Dalil Qata'i, which is Mutawater that he's, Allah commands the Prophet to say, Laqad Labithu Fiqum Umara Min Qablihi. Indeed, I have lived an entire lifetime. 40 years. You know, do I make up stuff? Am I a liar? Do you know me to be a liar? Do you know me to be a Sahir, a sorcerer? Am I a Sha'ir? Am I a poet? You know, how is my reputation basically? And we talked about this also in previous sessions that a man's reputation is very, very important. Could follow him potentially for the rest of his life. If somebody makes toba and they move on, right? And obviously we shouldn't dredge up people's past. We should always sort of just assume that this person is made toba and don't talk about a person's past transgressions, but those memories are always going to be there. And if one is a Prophet, a Prophet has enemies, and those enemies will not miss an opportunity to bring up things from the past. It's like when Musa alaihi salam a member who's in the court of a Pharaoh, and he said, remember you did that thing, that thing that you did? And he doesn't, you can almost see him sort of going, remember you remember that thing? You know, I'm not going to tell the other people, but you know, just to let you know I have some leverage over you. If I tell these people you killed in Egyptian and then how are you going to look? And of course Musa alaihi salam did not intentionally kill the Egyptian. We covered that in previous sessions. Musa alaihi salam's intention was to break up a fight. He punched the man with his fists. He didn't stab him or something. They throw him off a cliff. Nothing like that. Nothing like the biblical version where it seems like he did have intent to kill the man and then he buried his body in the sand. Musa alaihi salam struck the man. He happened to die. So he makes toba to Allah because of a lack of restraint. He lost his temper, right? The man happened to die. Certainly his intention was not to kill the man. It's more manslaughter than any type of murder. Now, so you know, they knew his reputation. And the Ahlul Kitab, they knew him as well, right? Allah Subh'anaHu Wa Ta-A'la says in Surah number six, ayah number 20 of the Qur'an, الذين أعطينهم الكتاب يعرفونه كما يعرفون أبناءهم. Those to whom we gave the Kitab, the revelation, could mean the Bible here. The word Bible means, the word Bible means Kitab, libelian means book. Those to whom we gave the Bible or book or revelation in general before, they know him يعرفونه, right? And Na'rifah or Arafan is a higher type of gnosis. It's more of an intimate type of knowledge that they knew the Prophet intimately. Just as they know one of their own sons, the Qur'an says, right? So the Prophet, Sallallahu Alaihi Wasallam, came into Medima-tul-Munawarah. A Jewish man, he was first spotted by the Jews standing on their roofs. And then a Jewish man named Abdullah Ibn Salam, who would later become a Muslim, he said Arafatuh an-Nawajah wa-la-sabi wa-chikadab. I can tell from his face, Arafatuh means to recognize recognition, right? I recognized his face. I recognized that his face wasn't the face of a liar. So the Urlimah say that it's possible that the Prophet Sallallahu Alaihi Wasallam just had an honest face. The others say that in fact Abdullah Ibn Salam, he recognized the description of the Prophet Sallallahu Alaihi Wasallam because he was described in Jewish sacred texts. So they knew him as well and they knew his character. And we mentioned in the past Isaiah chapter 42, probably a very good candidate for what Abdullah Ibn Salam was referring to. Paraclius, the emperor Byzantium once had Abu Sufyan in his court. And he asked Abu Sufyan about the Prophet Sallallahu Alaihi Wasallam. And so he said to Abu Sufyan, did you suspect him of being a liar? Before he said what he said, in other words, before claiming prophecy. And Abu Sufyan said, no, we did not suspect him of being a liar. Another Ibn Harith said that, said the Quraysh, when Muhammad was a young man among you, he was the most pleasing, truthful and trustworthy of you until he had white hairs on his temples. And he brought you what he brought you. Then you said, a magician. No, by Allah, he is not a magician. One hadith says that the hand of the Prophet Sallallahu Alaihi Wasallam never touched a woman over whom he did not have rights. In hadith al-Mukhari and Muslim, from Aisha, she said, ma'a masat yadu rasoolillahi yadu imra'atim qat that the hand of the Prophet Sallallahu Alaihi Wasallam did not touch a woman ever, unless he had rights over that woman. Sayyidina Ali describes him by saying he was the most truthful of human beings. Abu Jafar al-Tabri mentioned that Ali said, that the Prophet said, I was never attracted to anything that the people of the jahlia used to do, except on two occasions. It was mentioned by the writers of Sira. And he says, both times, Allah Subh'anaHu Wa Ta'ala came between me and what I wanted to do. Ever since Allah has honored me with the message, I have never even considered doing anything like that. So one night I asked a slave boy who was hurting with me if he would watch the sheet for me when I went to Mecca to spend the night as the young men spend the night. I went out to do so. When I came to the first house of Mecca, I heard flutes and drums playing for someone's marriage. I sat down to watch. I will suddenly overcome with sleep and only woke up after sunrise. So watching this frivolous behavior and suddenly he basically falls unconscious and the heat of the sun on his back actually woke him up. And he said, I went back without having done anything. The same thing happened another time. I have not considered doing anything like that since. So Allah Subh'anaHu Wa Ta'ala protected him from birth to death, right? And that's why we have these pre-commissioning miracles before his bi'athat, before his commissioning. There are miracles called irhats, these are a type of marjizat, but before the bi'athat that are attributed to the Prophet Sallallahu Alaihi Wasallam. For example, the Prophet Sallallahu Alaihi Wasallam when he was in his early 20s, probably, he went on a business trip with Mehsara, a servant of Khadijah to Bostra in Syria and there was a monk there, Nestorius, and the Prophet Sallallahu Alaihi Wasallam, he sat beneath a tree there. And Nestorius was looking at him in amazement and he grabbed Mehsara and he said, who is this man under the tree? And Mehsara said he's a man of the Quraysh, one of the protectors of the Ka'bah, the house of God. And Nestorius said, there's none other than the Prophet seated beneath the tree. And then Mehsara looked and some of the veils had been lifted and he noticed that there are two angels flanking the Prophet Sallallahu Alaihi Wasallam. There's many stories like this. Of course, we know years earlier in the same place in Bostra, the Prophet was 10 or 12 years old with Abu Talim, Bahirah the monk, noticed a strange phenomena as well, supernatural type phenomena. This is an indication that the Prophet's demeanor, his character, his actions were always protected by Allah Subh'anaHu Wa Ta-A'la. Section 21, his sedateness, silence, deliberation, manly virtue and excellent conduct. Arama Ibn Abul Aziz ibn Wahhab, heard Khadija ibn Zaid said that the Prophet Sallallahu Alaihi Wasallam was the most sedate of people in the assembly. He almost never moved his limbs. So there was a tranquility about him, Sallallahu Alaihi Wasallam. You know, sometimes you see people in their jittery and they're tapping their knees and legs and they can't sit still. There's something off about him. The Prophet Sallallahu Alaihi Wasallam was very tranquil. Almost like he was in a meditative state. One can say that his heart was always in the presence of Allah Subh'anaHu Wa Ta-A'la even in sleep. He said, He said, He said that my eyes sleep, but my heart is always awake, that his heart was continuously raptured in the presence of Allah Subh'anaHu Wa Ta-A'la. Abu Sa'id Al-Khudri, he's related to the Prophet Sallallahu Alaihi Wasallam, sat in an assembly. He sat with his legs pulled up against his stomach by his hands. This is how he sat most of the time. And Jabir ibn Sambura said that he sat cross-legged, what's called the lotus position. It used to be called Indian style, but it's not politically correct anymore to say that. Now it's called the lotus position. And sometimes he sat squatting. This is also mentioned in the Hadith of Qaila. He was often silent and did not speak. Except when necessary, avoiding people who did not speak well. So we mentioned this in the past as well. Qadi i'iyad mentioned it in passing that the Prophet Sallallahu Alaihi Wasallam was quite a tassi turn in his speech. Meaning he didn't speak much at all unless it was necessary. Of course we have multiple Hadith that highlight the excellence of the virtue of silence, but not taking vows of silence. That's considered a bid'ah to take a vow of silence. It's something that the previous umam did as a type of vow. It's mentioned in Surah Maryam that she did that. She took a vow of silence as well as the Qadi i'iyad. But this practice has been abrogated. So there's many Hadith that highlight the virtue of speaking little. Man kana yu'minu billahi wa liyum al-akhir. Fal yakul khaira awli yasmut. Whoever believes in Allah and his messenger, should say what is good or be silent. Say good things or be silent. And you know, that doesn't mean you can't criticize. Because if it's criticizing with a good intention and with adab, then that's good. That's good speech. Sometimes people or we need to be criticized. So it's not saying just say all good flowery things and if not then shut your mouth. No, if you're going to criticize, if you're going to raise an issue of some sort, defend something, do it in the best manner, right? Of course, man samatha naja, the Prophet sallallahu alaihi wa sallam said, that whoever is silent is safe. Of course, the hadith of the Prophet sallallahu alaihi wa sallam, whoever can guarantee for me the proper usage of that which is between his jaws and that which is between his hips, meaning his private parts, then I can guarantee for him entrance into jannah, right? Entrance into jannah, right? Controlling what you say and controlling your shahwa, your promiscuity, right? And this is an age we're living in, right? It used to be the pre-modern age where people had restraint and people knew things. Of course, we're not going to romanticize the pre-modern world. It was also extremely violent in many ways as well and problematic. But people generally, their epistemology consisted of naqal and akal, right? Of revelation and reason. And these things worked together, nurun aalan nur as we said. We move into the modern age and naqal is completely thrown away and everything is akal, everything's rationalism. In fact, a type of empiricism really is what it is. A rigid type of empiricism that if you can't prove it scientifically, you can't see it or smell it or taste it, touch it, then it doesn't exist. And then we move into the post-modern age where there's no truth. You can't take this. So it's not truth from naqal and akal, that's the pre-modern world. Truth is not taken from science, materialistic, mechanistic, like Newtonian physics, that's the modern world. Now the post-modern world is there's no truth capital T and it's your truth, whatever you want to be true, and it's taken from feelings. It's how you feel. So you feel, if you're a man and you feel like you're a woman, then you're a woman. It's all based on feelings now. Very, very strange time we're living in. But post-modernists and Satanists have something in common. Do what thou wilt. That's what Alistair Crowley says in the book of the law, which he contends was a satanic revelation revealed to him from some demon. And that's the entire law it says. This is what this demon revealed to Crowley. Do whatever you want. Do what thou wilt should be the whole of the law. The Prophet Sallallahu Alaihi Wasallam says in a hadith recorded by Imam An-Nauwi in the Arba'in, he said, All of the prophets, all of the prophets said to their people If you don't have shame, then do what thou wilt. So the meaning of this hadith isn't, Okay, I don't have shame. I can do whatever I want. No, you should have shame. That's the point of the hadith. You can't do whatever you want. But they always add this caveat, like people who live a promiscuous lifestyle, people who laugh at traditional morality, or, you know, marriage and, you know, just, you know, relax. What is this, you know, relationships only in the confines of marriage? That's caveman stuff. It's time to come into the new century, man. You're not woke anymore. You need to get woke and, you know, leave these archaic divisive traditional values behind. Well, you know, so these people are very promiscuous. And promiscuity, this is something that science has proven. Promiscuity, in many, many studies, leads to an epidemic of sexually transmitted diseases. It even increases cancer risks. Multiple studies have a linked promiscuity with clinical depression, because that's what they say. Do whatever you want, engage in any type of debauchery you want to, and they always add the caveat, as long as you don't hurt anybody, as long as you're not hurting anybody, how do you know you're not hurting anybody? Living a promiscuous lifestyle, multiple studies have shown. Brings STDs, brings cancer, brings, as we said, clinical depression, suicidality, which leads to domestic violence. Promiscuity leads to an increase in domestic violence, which leads to an increase of traumatic childhood for many, many children, which leads to mental illness and many of those children who become adults. And it's a vicious cycle. It's all based on promiscuity. People can't control what they're looking at. People can't control what's between their hips, as the Prophet Sallallahu Alaihi Wasallam said. Right? How do you know you're not hurting anybody? How do we know? Because we believe in revelation. And Allah SWT, Allah SWT knows everything. Allah SWT knows ultimately what is good for us. Okay. His laughter was a smile, and his statements were incisive, neither too long nor too short. His companion smiled rather than laughed in his presence out of respect for him. And to imitate him. His assemblies, his assembly was one of forbearance, modesty, good feelings and trust. Voices were not raised in it, and disrespect to sacred things did not arise in it. When he spoke, his companions bowed their heads in silence, as if birds were perching on them. So this is how they were completely raptured in the words of the Prophet Sallallahu Alaihi Wasallam, that when he spoke, their heads would go down as if they were statues, as if birds would come and perch upon them. And this is something else that's lost. People, you know, because there are, again, these kind of post-modernists, many of them Marxists, communists that want to equalize all of society, that we're all exactly the same. There's no differences whatsoever. So they want to destroy every type of social hierarchy, even in academia. You know, go to academia, and you have these professors that show up with flip-flops and tank tops, because they just want to be one of the guys, one of the young 19-year-old students. This guy's like 60 years old, and he's dressed like a 19-year-old, and call me Bob, you know, forget about teacher or doctor, this and that. Just call me Bob and this type of thing. And this is dangerous, because hierarchies work, and history has shown that hierarchy, social hierarchies, they tend to work, and they work in the workplace, they work in the family. It leads to healthy types of interactions between peoples, and they just simply work. This leveling of society, everyone's exactly equal. I mean, they've tried this in many countries, and it doesn't work at all. And so the Sahaba, they knew the rules of the game. They knew who he was, sallallahu alaihi sallam, and they knew that when they were in his presence, it was not like in the presence of another one of them. They knew that this was the Messenger of God, and he outranks all of creation, and it would act in his presence accordingly. Breaching adab, right, with the Prophet sallallahu alaihi sallam is as if one is breaching adab with Allah s.w.t. So we treat people according to their ranks, and this is a good way of dealing with people. Anzino nasim an nazilahum, the Prophet sallallahu alaihi sallam, treat people according to their ranks. This is also something that Confucius taught. He said, if you treat everyone with compassion, you treat everyone the same, then you waste your compassion, and at the end of the day, you're not compassionate to anybody. He says, one of the things that it is said about him is that he walked in climbing forward, like he was walking down a slope. In another hadith, when he walked, he walked with concentration. He was known neither to press forward nor falter in his gate. I.e. he was neither impatient nor feeble. So the Prophet sallallahu alaihi sallam, he would walk with an intention, right? Luqman al-Hakeem, he gave advice to his son. Waqsid fi mashi waqdud min sotit. Some have translated this like waq moderately a moderate pace, but it also can mean walk with an intention. Walk with a clarity in your mind that you know exactly where you're going and don't let anything distract you. Waqsid fi mashi waqdud min sotit. Just to finish that second part of that statement in the Quran and lower your voice. Abdullah ibn Mas'ud, he said, the best conduct is that of the Prophet sallallahu alaihi sallam. Jabir ibn Abdullah said the words of the Prophet sallallahu alaihi sallam contained both elegant phrasing and easy flow. His hadith is in Abu Dawud. And we gave you already several examples in a previous class of some hadith and looked at the absolutely exquisite rhetorical composition of those hadith demonstrating the unbelievable eloquence of the normal speech. We're not talking about Quran. Quran is on a whole different level. We're just talking about the normal everyday speech of the Prophet sallallahu alaihi sallam, which, again, is also a type of wahi. Everything the Prophet said is a revelation. It's seven o'clock now. I encourage you to continue in your education as the Prophet sallallahu alaihi sallam. And remember and memorize many of these iconic verses in the Quran. Remember we said 21-107, right? You have to memorize this ayah. Look at the tafsir, 33-21, 33-63, 33-40, 68-4, chapter 6, verse 20, chapter 7, verse 157, all of these beautiful, chapter 3, verse 159, describing the character of the Prophet sallallahu alaihi sallam, the rank of the Prophet sallallahu alaihi sallam, the beautiful attributes of the Prophet sallallahu alaihi sallam. Allah subhanahu wa ta'ala speaks about the Prophet sallallahu alaihi sallam. This is how we get to know him. Our primary source, the Quran. And many of those hadith we mentioned as well, the hadith of Rahmah, the hadith of his mastery over the children of Adam, these are things that every one of us should have memorized so that when an opportunity presents itself to somebody, we can explain and present accurately the best of creation sallallahu alaihi sallam. So please keep us in your dua. May you have a beautiful rest of your Ramadan. May you catch the night of power. May Allah subhanahu wa ta'ala give you a very joyous eid and increase you and increase your family. Wa sallallahu alaihi sallam, wa l-hamdu lillahi rabbil alameen. Wa sallam alaikum wa rahmatullahi wa barakatuh.