 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد للحسن والتناق الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشهد أن سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بأحسان إلى يوم الدين أما بعد سيدنا ونبينا محمد نحن now on the fourth article of faith لذا نتحدث عن الإيمان بالله وملايكته وكتبه ونحن now on the fourth one which is ورسوله the messengers ونحن on the fourth article of faith from the six articles of faith ونحن how many more to go we have two more to go إن شاء الله وطعاله بإذن الله الكريم these six articles of faith فما لم يأتي به دا person who doesn't come with it فإنه لا يكونوا مؤمن and he will never be a true believer and he will never be a believer so these six articles of faith are very important my beloved brothers and sisters so today إن شاء الله وطعاله we are going to be speaking about الإيمان بالرسول believing in the messengers the way إن شاء الله وطعاله I plan to go into today's lesson is four steps so four steps إن شاء الله وطعاله the first one is الإيمان بالرسول what does it mean how do I believe in the messengers so that's the one on the board right now which you can all see we'll take that one إن شاء الله وطعاله بإذن الله الكريم the second إن شاء الله وطعاله that we're going to be going through is نواقظ الإيمان بالرسول what are the things that nullify your belief of the messengers the second point that we're going to be taking is نواقظ the things that nullify one's belief of the messengers things that if you come with it can nullify your Eman of the main messengers the third إن شاء الله وطعاله point that we're going to be speaking about is خصائص الرسول distinct things for messengers distinct things and unique things for the messengers and the fourth which is the last one إن شاء الله وطعاله is going to be خصائص النبي things that are distinct for the prophets prophets so the third one was messengers and the fourth one is prophets so distinct things and unique things for messengers and the fourth one is distinct and unique things for prophets إن شاء الله وطعاله so those are the four things that we're going to be going through إن شاء الله وطعاله today in our series of what it means to believe in the messengers to believe in the messengers إن شاء الله وطعاله here we have إن إيمان ولمجمل so believing in the messengers is two things إن شاء الله وطعاله the first is إن إيمان ولمجمل and we're very common with this word we're used to this word now إن إيمان ولمجمل it's a generic and a comprehensive belief إن إيمان ولمجمل and the second one is إن إيمان ولمفصل detailed belief إن إيمان ولمفصل it's a detailed form of a belief that every single one of us has to come with but before we go into إن إيمان ولمجمل or we go into إن إيمان ولمفصل what does it mean to believe in the messengers okay what does it mean actually what's the definition of it and every time when we put something in the middle it means that's the definition of the title it's the definition of the title so it is messengers who are they and what do they mean we know what إن إيمان means because we've been taking that word very often إن إيمان ولمجمل we know that but what does it mean بالرسول إن إيمان ولمجمل and who are messengers so the definition is right here for you and it is they are those who have been sent revelation on them they are those who have هم من أحية إليهم شرعون لتبليغه من أحية إليهم شرعون لتبليغه to convey it so they've been sent a revelation on them and they've been instructed and they've been commanded to convey this message that's what they've been told لتبليغه to convey it شرعون لتبليغه to convey that message to convey that message which they have been told and that has been sent on them so that's what a messenger means if one asks you what's the definition of a messenger you say من أحية إليهم شرعون anyone who a شريعة a legislation has been revealed on to him and he's been commanded and he's been told to convey it that's what a messenger means okay so now that we've understood what a messenger is we now want to go into إن شاء الله تعالى the first type of believing in the messengers كيف يأتي الإيماني بالرسول الإيمان المجمل what does an إيمان المجمل mean again إيمان المجمل is the amount it's the level من لم يأتي به whoever doesn't come with this amount لا يكون مؤمن بالرسول you're not one who believes in the messengers just like remember when we were talking about the other previous articles of faith this amount which is always on the right side it's always going to be on the right side okay it's الإيمان المجمل it's an amount it's a قدر if you don't come with this amount then that means this article of faith is absent from you it's missing and if it's missing from you that means you're not a believer so an إيمان المجمل it's an amount it's a quantity that you have to come with and if you don't come with it then you are not a believer of the messengers you're not a believer of the messengers the evidence for that is that we have to believe in the messengers or we have to believe in all messengers الإيمان بكل رسول it is to believe in every messengers or نبي or prophet we believe in every الإيمان is to believe بكل رسول every messengers ونبي and every and every prophet that's what it means it's that you believe in every messengers and you believe in every single prophet okay what's the evidence for that the evidence for that is the verse in سورة النساء I-150 I-152 الله says سبحانه وتعالى والذين آمنوا بالله ورسوله those who believe in Allah وتعالى and they believe in the messengers of Allah وتعالى ولم يفرق بين أحد منهم and they do not divide they do not distinguish one from the other أولائك يؤتيهم وجورهم those are the ones who الله تبارك وتعالى he's going to give them their reward وكان الله وفورا ورحيما verily Allah is one who is merciful and he's one who is forgiving سبحانه وتعالى now observe this ayah what does Allah سبحانه وتعالى he say ولم يفرق بين أحد والذين آمنوا الله says in the verse والذين آمنوا بالله ورسوله you look at the verse here الله says والذين are those آمنوا who believe believe in Allah ورسوله and they believe in his messengers let's observe ورسوله the rusul here has come plural the verse if you go back to the verse the word رسول it's plural okay it's plural it's a jama it's a plural and the قاعدة is that والجمع المضاف يفيد العموم if a word comes plural and then it's attributed because look والذين آمنوا بالله the ones who believe in Allah ورسوله and his messengers الله's messengers so the messengers have been attributed to Allah and the word رسول here it's plural so if a plural is attributed the قاعدة the principle according to the scholars is that it shows generalization and so why do we want this to come out of it why are we pointing this out the reason why we're pointing out this is because أمنوا بالله they believed in Allah وجميعه and they believed in all all of Allah's messengers that's the meaning that we want it to come out that they didn't just believe in Muhammad or Isabel and Maryam or Musa but rather they believed in all of the all of the messengers and that's the amount that we said if you don't come with then you're a disbeliever and you say to yourself every messenger and every prophet that Allah has sent down سبحانه وتعالى I believe them based on this آية والذين آمنوا بالله ورسوله ولم يفرق بين أحد منهم أولئك يؤتيهم أجورهم وكان الله وفور الرحيمة that's the first part which is الإيمان المجمل the generic the comprehensive belief of the messengers when now in sha Allah we're going to move on الإيمان المفصل الإيمان المفصل الإيمان المفصل means the detailed belief of the messengers it's not just generic it can't be comprehensive now it's actually more in details it's more in details and what does it mean as you can see in sha Allah on the board I have in sha Allah three points that I've written on the board the first one is so we know what it means الإيمان المفصل الإيمان المفصل it means that the person goes further and takes a step further in believing in the messengers you can't just have that generic belief it means that you have more more details the first one is that you believe in الإيمان believing in بأسمائهم their names so it means that you believe الإيمان بأسمائهم you believe in their names as we know Allah has mentioned Allah has mentioned the messengers in the Quran which Allah has mentioned how much in number 25 names Allah has mentioned in the Quran if you go in the Quran and you look Allah has mentioned 25 names of messengers in the Quran as for as for prophets لم يأتي عددهم their amount and how much they are in number has not come to us and no one knows their numbers how much they are in number إلا الله except Allah and there's no texture evidence which we have that's authentically transmitted from the prophet that states to us how much they are for prophets as for messengers as for messengers we have a texture evidence that states to us how much they are in number and the authentic hadith mentions that they are 315 so they are 315 in number messengers how much has been told to us 25 of them have been told to us but we do not know we don't know at all how much number of prophets there are we don't know that that's a number and an amount we don't have no knowledge of you see but the messengers we have an amount we have a a figure that has come from the messengers that their amount is 315 but those whose names we know and we know their names and the Quran has stated are only 25 of them and those 25 we believe them based on their names so we believe there's a prophet نبي الله اسماعيل اسحاب يعقوب داود سليمان we believe those names they mention in the Quran we believe them and there are 25 in number so that's a إيمان المفصل a detailed belief الإيمان بأسمائين believing their names the second one is الإيمان believing in be him them واتباع the second one is الإقرار بهم it means الإقرار بهم الإقرار بهم is that you actually are you have in your heart an unwavering conviction of belief in them you have an unwavering conviction of belief in them but this is specific to who الإقرار بهم is specific to who the prophets and the messengers and our prophet Muhammad عليه الصلاة والسلام الإقرار بهم is that you believe in him unwavering unwavering conviction in your heart towards them but that تباع following is specific to our prophet تباع is specific to our prophet because the previous legislations نسخ الشرائع the previous legislations all of them have been have been abrogated they have been abrogated والذلك that's why the prophet عليه الصلاة والسلام يقول لو كان موسى حيا إذا نبي الله موسى was alive ما وسيعه إلا التباعي nothing else would be open for him and no other path would be a path which he would take except for following نبي الله موسى if he was alive today the prophet said there would be no other path which he would take and there would be no other path open for him except to follow me as a prophet so نبي الله محمد abrogated all previous prophets all previous prophets we believe in them we believe that they came with the legislations we believe they are prophets who obeyed their lord we believe the stories of theirs that are mentioned in the Quran we believe all of that but following is specific and unique for our messenger صلى الله عليه وسلم اتباع following is unique for our prophet محمد صلى الله عليه وسلم the third thing is so that was the second the third which is the last is believing بكل رسولي that every prophet بلغ ما أرسل إليه every prophet conveyed everything that was sent to him عيساب نماريا نبي الله عيساب نماريا every single thing which Allah sent onto him he conveyed it he never hid it إبراهيم عليه السلام سليمان داود نبي الله محمد all prophets we believe they fulfilled their responsibility they done their job they conveyed their message and they did as they were commanded to do so that's another belief we have of them that every single prophet every single messenger sorry every single messenger he conveyed everything which he was told to conveyed and everything he was told to tell his people and command them and to prohibit them from every prophet and every messenger they did as they were commanded that's what it means الإيمان و مفصل so now insha'Allah و تعالى if somebody asks you and says to you how is it how does one believe in a messenger what does it mean to believe in a messenger or a prophet today you know it's two الإيمان و المجمل and that means to believe in بكل رسولين و نبي it means that you believe in all prophets and all messengers and this is in a very generic amount a generic mana and I said if you don't come with this amount you're not a believer of the messengers and you're a person who hasn't come with this article of faith also الإيمان و المفصل which is a detailed belief of the messengers الإيمان بأسمعهم you believe in their names الإقرارهم و التباع that you have unwavering conviction regarding them you believe in everything about them and you follow our messenger محمد بن عبدالله صلى الله عليه وسلم last but not least is that ما جاء به نبي يولا you believe in every single prophet what they have come with and you also believe everything our messenger محمد بن عبدالله came with everything he which he came with صلى الله عليه وسلم everything that he told us عليه صلى الله عليه وسلم and everything which he informed us of whether what happened and what's happening and what's going to happen that he has told us عليه صلى الله عليه وسلم we believe in it whether we see it or whether we don't it doesn't matter to us we believe it we believe it now I've answered and I've done my first point which is كيفية الإيمان بالرسول how can I believe in the messengers when now in sha Allah going into the second which is نواقظ الإيمان بالرسول نواقظ الإيمان بالرسول what are the things that will nullify belief of the messengers and as you can see I've written five points that if a person comes with it will nullify their belief it will nullify their belief of the messengers the first one is الإيمان ببعضهم دون بعض the first one is الإيمان ببعضهم ببعضهم يعني بعض الرسول is to believe in some of the messengers دون بعض not the others so you say I'm only going to believe this messenger I'm not going to believe in this other one or this one I'm only going to pick you pick and choose who you want to believe from the messengers this is disbelief and it nullifies your belief of the messengers the first one is الإيمان ببعض الرسول دون بعض believing in some of the messengers and not the others and this goes against the verse بارك وتعالى سورة النساء I-150 to I-151 سورة النساء I-150 to I-151 الله says إن الذين يكفرون بالله ورسولي ويريدون أن يفرق بين الله ورسولي ويقولون نؤمن ببعض ونكفر ببعض ويريدون أن يتخذ بين ذلك السبيلة أولئك هم الكافرون حقا وعتدنا للكافر لعدام مهينة so in this verse الله سبحانه وتعالى إن الذين يكفرون بالله ورسولي سfullati who disbelieve in Allah the messengers إن الذين يكفرون بالله ورسولي they disbelieve in Allah & the messengers ويدون أن يفرق بين الله ورسولي and they wanna divide between Allah & These Messengers they wanna divide between them ويريدون أن يفرق بين الله ورسولي ويقولون and they say they say to you and they respond to you نؤمن ببعض ونكفر ببعض we believe in some and we disbelieve in some و يريدون أن يتخذوا بين ذلك سبيله. و هذا هو الشباب الذي يريدون أن يدعه. هذا هو الشباب الذي يريدون أن يكون علىه. الله يقول أن أولئك هم الكافيرون حقا. هذه are the true disbelievers. و عتدنا للكافيرين عذابا مهينة. الله يقول أننا لدينا مستعدة لكافيرين السبيل. فهذا أعطينا أن أعطينا أن أولئك هم الكافيرون حقا. They are true disbelievers. They are true disbelievers. فهذا يقول أنني أعطينا في بعض المستعدات والمستعدات. و لا أعطينا في الثلاثة. This is the disbelief of Allah and His Messengers. This is actually the disbelief of all of them. The second one which is The second one which is The second thing that nullifies a person's belief of the messengers is This is the second one. التحاكم To go to judgment And to look for a judge, a ruling From what? لغير الرسول Here we said الرسول Meaning our Prophet Muhammad The Messenger The Messenger The Prophet Muhammad صلى الله عليه وسلم So you are trying to look for a حكم Ruling From anyone other than the Messenger of Allah سبحانه و تعالى If you do And you do it out of You are turning away from it Internally and externally Or you do it out of Arrogance Or you do it out of doubt That you doubt the Prophet صلى الله عليه وسلم's حكم Then this is disbelief as well It nullifies your It nullifies your belief of the messengers You are not a believer of it And this is The speech of Allah In Surah Toba 7 الله سبحانه و تعالى He says They say that we believe in Allah و بالرسولي And we believe in the messenger و أطعنا And we believe in ثم يتولى فريق منهم And then a group of them A group of them They turn away ثم يتولى فريق A group of them منهم From amongst them Turn away من بعد ذلك After what they have claimed After what they have said They turn away Allah then says بالمؤمنين Those are not believers They are not believers They are not believers و يقولون أمنى بالله و رسولي They say to you I believe in Allah و يقولون أمنى بالله و بالرسولي و أطعنا ثم يتولى فريق منهم من بعد ذلك و ما أولائك بالمؤمنين و ما أولائك بالمؤمنين Those are not believers They disbelievers They are kuffar Because they turned away ثم يتولى They turned away From Allah After they have claimed That they believe in Allah They believe in the messenger صلى الله عليه وسلم And that they obey Allah And his messenger And then they turn away الله سبحانه وتعالى Says in this ayah Those people و ما أولائك بالمؤمنين Those are not believers The reason why they are not believers Is because the article of faith The article of faith Which is ألمانو بالرسول is missing from them ألمانو بالرسول is missing from them They have come with the nullified They have come with the nullified They nullify their belief of the The messengers Or the belief of the messenger صلى الله عليه وسلم The third thing That is A nullifier Of the person's belief of the messengers نواقذ الإيماني بالرسول The third thing That will nullify your belief of the messengers Is that اعتقاد to believe أن الرسولة that you believe That you believe the messengers And when the prophets لهم شيء من خصائص الربوبية أو الألوهية That you believe They have اعتقاد لهم To believe for them شيء من خصائص الربوبية أو الألوهية You believe They have Right in Allah تبارك وتعالز الربوبية أو الألوهية You are giving them You are giving them خصائص الربوبية This is خاص This is specific for Allah ربوبية is specific for him سبحانه وتعالى You are giving it to them أو الألوهية Which is the right of Allah And we already spoke about that We spoke about what ربوبية means And we spoke about what ألوهية means You are trying to give the ربوبية That we spoke about And the ألوهية that we spoke about You are trying to give it to the prophets Or the messengers This is also disbelief This is also disbelief And Allah تبارك وتعالى He mentions that in the In the Qur'an صورة المائدة آية 17 الله سبحانه وتعالى He says لقد كفر للدينا قالوا إن الله هو المسيح من المريم رقم الله سبحانه وتعالى لقد كفر للدينا They are disbelievers Who are the disbelievers الذين قالوا The ones who said إن الله هو ان الله هو المسيح إن الله الله says لقد كفر للدينا قالوا إن الله هو المسيح المسيح عبنو مريم أي one who says that مسيح يعني عيسبنو مريم is Allah, Allah says they are disbelievers they are truly indeed disbelievers قلف من يملكو who is the one who controls من الله شيء who is the one who has control in أراد أن يهلك المسيحة if Allah chooses to destroy عيسبنو مريم brings death to him و أمه و his mother الله brings death to them و من في الأرض جميعا الله تباركه تعالى he destroys it who is the one who controls everything if عيسبنو مريم dies and Allah destroys him عيسبنو مريم is mother و الله destroys everyone in the face of this earth who is the one who is controlling the world and who is running everything so this آية قد كفر الذين قالوا the ones who said إن الله هو المسيح عبنو مريم is a disbeliever إذا قد كفر الذين قالوا إن الله ثالث و ثلاثة و ما من إله إلا إله واحد و إلا من توع ما يقولون لا يمسّن الذين كفروا منهم آداب أليم أسو الله تباركه تعالى أسو سيزر آية ما المسيح عبنو مريم إلا رسول قد خلت من قبله حيث تحسيل الحصول لا يوجد إحترام عيسبنو مريم و his mother are eating food they eat how can they be prophets and messengers and how can they be given خصائص ربوبية they go and they eat and they drink و لذلك الله سيزر آية و ما أرسلنا من قبلك الله says we have not sent down before you مرسلينة every messenger that we said before you إلا إنهم لا يأكلون الطعامة except إنهم لا يأكلون الطعامة except they eat food و يبشون في الأسواق so the meaning for this is that their situation was like this every messenger and every prophet's situation was that he ate and he drank and since he eats and he drinks he can't have ربوبية can't be a characteristic of his so we mentioned that also in the last ayahsura إنما أنا بشر مثلكم I'm just a human like you guys إنما أنا بشر مثلكم يوحى إلي أنما إلهكم إله واحد إنما أنا بشر I'm just a human so the ayahsura mentioned لقد كفر الذين قالوا إن الله هو المسيح من مريم قل فمن يملك لكم من الله إن أراد أيه لك المسيح من مريم و أمه و من في الأرض جميعا أنقوله تعالى إلا رسول قد خلت من قبله الرسول و أمه صديقة كان يأكلان الطعام أمضر كيف نبيّن لكم الأيات ثم أنظر أن يؤفكون which is surah al-ma'ida ayah 75 أن نستيقب رب الله تعالى و ما أرسل من قبلك من المرسلين إلا إنهم ليأكلون الطعام و يمشون في الأسواق all those verses show that this belief of saying that we're going to give a prophet characteristics of Allah خصائص ربوبية أولوهية to a messenger or a prophet it nullifies your belief of the messengers the fourth one which is the fourth one which is اعتقاد to believe أنهم يعلمون الغيب المطلق the fourth one and that is ناقذ الرابع is to believe أنهم يعلمون الغيب المطلق that you believe you know الغيب المطلق the unrestricted غيب the prophets do know غيب المقيت they have an amount of unseen things that they've been informed about because الله تبارك وتعالى he says in the ayah in surah al-jinn what does he say إلا من ارتضام الرسول إلا من ارتضام الرسول الله is غيب he doesn't give it to everybody إلا من ارتضام الرسول except a prophet who he is pleased with he gives him علم الغيب but restricted because there are ayats that show that prophets don't have the unrestricted علم الغيب مثلا قوله تعالى كل يعمل كل يعلم من في السماوات الارض الغيب إلا الله say to them محمد الله is saying to this لا يعلم من في السماوات لا أعلم من في السماوات والارضي لا أعلم من في السماوات والارض الغيب أنسين إلا الله وما يشعرون أيان يبعثون وصول الله تبارك وتعالى say to them محمد لا أملك لنفسي نفع ولا ضرن إلا ما شاء الله ولو كنت أعلم الغيب لا استكثرتم من الخير وما مستن يسوء say to them محمد لا أملك لنفسي وما يشعرون أيان يبعثون وما يشعرون أيين but if I knew the unseen تخترت من الخير I would have increased in good when I was saying so harm would not've touched me so to reconcile between these verses it means that it means that prophets only know Allah wants to tell them and They do not know they don't know the unrestricted و تعالى لا أعرف ذلك و أي شخص who does say that the prophets and the messengers know unrestricted knowledge of the unseen then this person has come with ناقب من ناقب الإيماني بالرسول you are actually nullifying your article of faith of believing in the messengers they only know what Allah has told them سبحانه وتعالى and that's restricted it's not everything it's restricted it's restricted because this verse tells it shows you that it's restricted قل لو كنت أعلم الغيبة if I knew the unseen what you are talking about he is saying that I know something I know what Allah has told me but that's restricted but I don't know everything I don't know everything no I don't last but not least which is the fifth one and that is the last one and that is تنقص الرسول بالتلين I'm putting messengers down و الاستخفاف بهم تبلتوا them and to put them down أو سببهم or to even insult them and call them names فمن سب الرسول anyone who insults a messenger أو يبلتوا that messenger and puts that messenger down فإن قد أتعى that individual has come with بناقظ من نواقذي الإماني بالرسول you have come with a nullifier from the things that nullify your belief of the messengers you've come with a nullifier now you've nullified your belief of the messengers the article of faith of believing in the messengers is gone now and because this goes against the goal يقوله تعالى صورة الحزاب آية 57 الله تبارك وتعالى يسيز إن الذين يؤذون الله و رسوله لعنهم الله في الدنيا والآخرة و لهم عدام و عد لهم عذاب مهينة الله يقول إن الآية إن الذين يؤذون الله anyone who harms Allah و رسوله أن مسجظ الله لعنهم الله في الدنيا الله قاسسه in this world لعن مين أطرض من رحمة الله distance is massive from them في الدنيا in this world والآخرة and the day of judgment and for them is what و عد لهم عذاب مهينة and Allah has prepared for them a severe punishment in the day of judgment والذين يؤذون الله إن الذين يؤذون الله و رسوله لعنهم الله في الدنيا و الآخرة و لهم و عد لهم عذاب مهينة and Allah has prepared a severe punishment for them so what we need to all know that my beloved brothers and sisters is that when we come with الإيمان و بالرسول we should stay away from the things that are malafied many Muslims say to you I believe in the messages و اللي I do but then you see that they fall short in this one for instance you see they fall short in this one they actually give the prophet I don't restrict the knowledge of the unseen and that's wrong that's wrong or for example they give him خصائص of ربوبي أو أولوهية to the prophet they give him خصائص of ربوبي أو أولوهية this should be something you should focus on my beloved brothers sisters and you don't want to go against these overwhelming evidences I'm just giving you some of them I'm just giving you some and many more other evidences to prove each point now we're going to go to the third point إن شاء الله تعالى we spoke about كيفية الإيمان و بالرسول what it means to believe in the messengers we also spoke about نواقظ الإيمان و بالرسول what is it that malifies your belief of the messengers we're now going to go speak about إن شاء الله تعالى خصائص الرسول make things that messengers have the first thing is الواحي revelation Allah sends revelation to them and the way Allah sends revelation to them is عالطريق جبريل through jibril as Allah سبحانه وتعالى يساري سورة الكف آي 110 قل إنما أنا بشر قل إنما أنا بشر مثلكم يوحى إلي إنما أنا بشر مثلكم يوحى إلي revelation is sent to me so this verse clearly the prophets say I have over you that you wouldn't have is that revelation is sent to me so this is خصائص a distinct thing a unique characteristics a unique attribute that Allah تعالى has given to messengers which is revelations are sent on them خصائص الرسول is الواحي revelation and the evidence I gave you is the ayah in Surah Tulkaf ayah 110 the third sorry the second the second is العصمة they are infallible they are infallible in that which they convey فيما يبلغونه عن الله they are infallible in that which they convey from Allah تعالى so it's impossible that they fall in a shock coming and a mistake in that which they convey from Allah تعالى they will never fall short and do a mistake in that which they convey so whatever they convey from Allah تعالى it's from Allah and that's why الله تعالى he says من يطع الله من يطع الرسول فقد أطع الله من يطع الرسول فقد أطع الله anyone who obeys the messengers or anyone who obeys the messengers has obeyed الله تعالى because the reason why obeying the messengers means by default that you obeyed Allah is because that the messengers wherever he is telling you and he's commanding you is 100% from Allah 100% from Allah سبحانه وتعالى there's no mistake in it there's no shortcoming in it there's no error or mistake in it so that's why it's الله تعالى saying that you've obeyed me by following the messengers because all they are speaking and they're doing is what I've told them and commanded them to do so they're infallible from that and they won't do mistakes in that okay the third إن شاء الله تعالى is their eyes go to sleep so they do sleep from their eyes تنامع عيونهم their eyes is closed and they go to sleep like that but ولا تناموا قلوبهم their hearts don't go to sleep they're actually awake and this is based on the Hadith of the prophet صلى الله عليه وسلم that الإمام البخاري and Muslim both narrated in their صحيح that the prophet صلى الله عليه وسلم said إن عيني تناماني my eyes both of them they go to sleep ولا يناموا قلبي but my heart doesn't go to sleep my heart doesn't go to sleep my heart is awake also إن إن عيني تناماني الإمام البخاري and I narrated this one that the prophet said وَكَدَالِكَ الْأَبْبِيَة and also the same is for the prophets same is for the prophets عيونهم تناموا عيونهم their eyes go to sleep ولا تناموا قلوبهم but their hearts don't go to sleep so even prophets and messengers are like that okay so eyes eyes of theirs is sleeping but their hearts is awake their hearts are awake but their eyes go to sleep the fourth distinct characteristic is لا تأكل الأرض the earth does not eat أجسادهم their bodies the earth does not eat their body and their flesh it doesn't ولي ذلك the prophet صلى الله عليه وسلم إن الله حرما على الأرض and تأكل أجساد الأنبياء الله تعالى he prohibited the earth to eat from the flesh and the bodies of the prophets ألباب أبو داود and narrated it so it is impossible okay and it can't happen تأكل الأرض that the earth eats the flesh and the body of the prophets so they are as they die when they the day they die till now they stay they're still the same in their graves okay also another thing that falls here is that يوتفنون حيثو يموتون they are buried where they die prophets are buried where they die so messengers when they die somewhere they don't get moved from where they died they are not taken to nowhere else they are actually buried exactly where they where they died and that's why the prophet صلى الله عليه وسلم يسأل ما قابض الله نبيا إلا في موطن الذي يحب يوتفن فيه that Allah does not take the soul of a prophet الله doesn't except in the place which that prophet loves for him to be buried in so the place that the prophet loves to be buried in is where Allah takes his nefs from him so he can be buried there and Imam Abu Dawood رحمه الله narrated that sorry Imam narrated that and Imam narrated that وليدالكة the prophet صلى الله عليه وسلم وعلي أعوى when he died in the house of عائشة رضي الله تعالى عنها may Allah be pleased with him he was buried there he was not removed and he was not taken nowhere else he صلى الله عليه وسلم was buried exactly where he died he wasn't taken to Baqir the place where he used to visit rather he died in the house of عائشة's house he told his other wives if they can allow him and give him the permission to stay in the house of عائشة and that's where he loved عليه صلى الله عليه وسلم to stay and so he stayed there عليه صلى الله عليه وسلم and he died there and he was buried there عليه صلى الله عليه وسلم the last one which is the fifth one is that أحياء they are alive في قبوره in their graves يصلون praying so they are in their graves they are in their graves أحياء في قبوره in their graves يصلون أبو يعلى narrated this but the life that they have in their graves is not حياء to دنيوي it's not the life that we're aware of it's not this kind of life it's حياء برزخية so it's two different lives so there's you can't compare it to this life it's different it's two different worlds that we're in they are in the life of the the برزخ we're in the life of this دنيا so that's why some people whose hearts are ill they're sick hearted they would say to you you can't ask a prophet for something because he's alive you will say to him yes he's alive لكن حياء to برزخي and I'm alive حياء to دنيوي so our two worlds don't meet when I'm asking from somebody they have to live the life of which I am living in which is حياء to دنيوي حياء to دنيوي حياء to برزخي is another life it's another life in which the prophets are living and then evidences have clearly stated that and we believe that we believe that so those are five things and I'll go over it one more time the first one is and we mentioned the ayah قول إنما أنا بشر قول إنما أنا بشر ومثلكم يوحى إلي أنما إلهكم إلهوا واحد العصمة infallible ما يوطع الرسولة فقط أطاع الله and when he obeys the messengers has obeyed Allah so they are infallible the hadith here sorry تناموا أعيونهم their eyes go to sleep but their hearts don't go to sleep it's based on the hadith of عايشة رضي الله تعالى عنها where the prophet said to her إن صحرها الدخارية المسلم the hadith is in Bukharian مسلم that the prophet صلى الله عليه وسلم عليه ساته عائشة يا عائشة تناموا عينايا my two eyes go to sleep ولا تناموا قلبي but my heart doesn't go to sleep and also that the prophet the prophets تناموا أعيونهم their eyes go to sleep ولا تناموا قلوبهم but not their hearts that's in Bukhari the fourth one is لا تأكلوا الأرض أجسادهم that the earth does not eat the flesh and we have we mentioned the hadith of the prophet صلى الله عليه وسلم ما قيض الله نبيا الله did not take the life of a prophet on this earth except the place which he loves a place which his love his nafs is taken in which he loves to be buried and he's buried at that particular place and the fourth sorry the fifth which is the last one أحياء في قبورهم that they are alive in their graves we mentioned the hadith of Abu Ya'ala where the prophet said أحياء في قبورهم يصلون that the prophets are alive in their graves praying those are five distinct and unique characteristics which they have none of us have this none of us here have any of that these are unique things for them عليهم السلام last insha'Allah تعالى but not least our last point which is خصائص النبي صلى الله عليه وسلم and that is the distinct characteristics and the distinct attributes that our prophet عليه السلام has this is something unique for him over all of the previous messengers these are not all of them but we've only chosen some of them this is only some the first one is he's the best of all prophets he's the greatest of them all عليه السلام and there's no prophet there's no prophet greater and more higher than our prophet Muhammad صلى الله عليه وسلم and we believe that that prophets are not all of one level as Allah said تلك الرسول فضلنا بعضهم على بعض the messengers Allah has given them virtue one over this is in Surah Al-Baqara ayah 253 what's the evidence that he's the best of them all the evidence for that is when he said أنا سيد ولا دي آدم يوم القيامة I am the master of the children of Adam the day of judgment you see فهو سيدهم he's going to be their master all of them they're behind him عليه السلام and he's the most beloved creation to Allah و أحبهم إلهي the most beloved one to Allah و تعالى so that's the first one أفضلوا الأنبياء the best of prophets is our prophet that's the first characteristic of his the second one is بعثة إلى الثقليني بعثة إلى الثقليني and that means he was sent to the gym and he was sent to the ins as Allah سبحانه وتعالى he says in the Quran و ما أرسلناك إلا كافة للناس بشيرا و نذيرة ولكن أكثر الناس لا يعلمون Allah says in this particular verse we have not sent you except كافة to all of mankind mankind so the evidence is that all mankind wherever ethnicity wherever country you're from wherever background you're from human beings all of them الله سبحانه وتعالى صلى الله عليه وسلم as a a message and a prophet to them so that's the evidence for all of humans all of mankind as for the gym الله تبارك وتعالى he says و إتصرفنا إليك نفرا من الجن يستمعون القرآن فلما حذروا قالوا أنسطوا فلما قوضي ولو إلى قومهم منذرين قالوا يا قومنا إنا سمعنا كتابا أنزل من بعد موسى مصدقا لما بين يديه يهدي إلى الحق و إلى طريق مستقيم يا قومنا أجيبوا داعي الله و آمنوا به يكفل لكم من دنوبكم و يجركم من عداب أليم وما لا يجيب داعي الله فليس بمؤمن فليس بمؤمن فليس بمعجزين في الأرض و ليس له من دونه أو ليا أولئك في الضلال المبين so this vast clearly instruction shows us that what that the prophet صلى الله عليه وسلم صلى الله عليه وسلم was sent to these jins this is the surat al-Haqaf ay 29 to 32 that he was sent to them that the jins and that's why the jins are giving da'wah to the other jins and what they say to the other jins and what they told telling them قالوا يا قومنا إنا سمعنا كتابا أنزل من بعد موسى we have a prophet who has come after that نبي الله عيساب المريم who is preaching so they turn their people we've just come from a prophet we've just come from an individual who has come with a message after the message of نبي الله عيساب الموسى عليه سلام the reason why they mention موسى over عيسا because عيسا was after موسى عيسا was actually the prophet right after our prophet right before our prophet عيسا was the prophet right before our prophet why didn't they say عيساب المريم why did they say موسى is because the prophet موسى عليه سلام's religion was the religion who is the prophet عيسا المريم was explaining the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the المقام المحمودة هي الشفاعة العظمة هي السورة الإسرائية 79 الله تعالى تبارك وتعالى ويقدمه المقام المحمودة مقام المحمودة ماذا؟ ماذا؟ الشفاعة العظمة وهذا هو مقام المحمودة التي لا يوجد أيضا مقام المحمودة نذهب إلى نبي الله أدم عليسلام ونذهب إلى نبي الله محمودة عندما نأتي إلىه لم يكن لن يقوم بإسته هو only one who can intercede عليه الصلاة والسلام هذا only for him هذا is a unique thing الله gave him سبحانه وتعالى the fourth which is جوامع الكلم comprehensive speech comprehensive speech and this is the حلي صحة مسلم where the prophet صلى الله عليه وسلم وعليه said فضلت على الأنبياء I was given virtue to the prophets I was given virtue وعلي all the other prophets بستين six I was given virtue وعلي all the prophets with six things and what did he say I was given what أنه أعطي I was given جوامع الكلم the comprehensive speech what does it mean comprehensive speech words which are قليل المباني عظيم المعاني words which are its construction is very little its construction is very little in other words I say something very small and then the meaning that are in it are very big like for example the prophet when the man came up to him and he asked the prophet أسلم to advise me or a message of Allah قلي في الإسلام قول الله أسأله أحد بعد say to me in Islam something I would never need to ask anybody after you what did the prophet say to him قول أمن تب الله ثم استقم say I believe in Allah and be steadfast upon it that's small but try to explain it try to explain it قول أمن تب الله ثم استقم that's the whole religion that's the whole religion so عليه الصلاة والسلام was given that ability and he would speak but he would speak with comprehensive speech like by the way scholars have actually read books on this there's books that are written on for example this Kitab that we have جامع العلوم الحكم what did Ibn Rajab do that he do he just wanted to bring the Hadith which are so small in their construction but so powerful in their meaning but he took it from who and now are we he just added extra 8 other narrations to make it 50 but some scholars have actually come and they have added more to it like شيخ صالح عبدالله عبدالله عبدالله وصيمي he actually wrote a book where I think he brought 100 or so if I'm not wrong I don't remember the amount but he also added on to it and he came with as much as he could come with rather scholars what they've done is that to prove how the prophet عليه الصلاة والسلام was so comprehensive and that they themselves are principles they're قواعد principles is that they use it قواعد الفقية right they use the prophet as a principle قاعدة and the reason why قواعد are very what comprehensive صح it's the تعليف of قاعدة is that it is what it's قضية كلية right that many some branches come under so the prophet صلى الله عليه وسلم was very comprehensive that so much things will fall under and by the way this is the distinct thing about our religion our religion has put down principles that can be implemented every time and every place I don't know you don't have to have a دليل جزئي a the evidence which is specific to this situation you have a قاعدة a principle not just for this situation but rather for every situation like this that comes until the day of judgment you have principles to bring it under so that's why learning the prophet's speech عليه الصلاة والسلام and familiarize yourself with كتب سنة بخاري مسلم أبي داوو ترميلي من مادة and becoming very used to it gives you that ability to become comprehensive in your speech as well and to get to the point in issues نعم last but not least is the last one which is ان الله ختم به النبوة الله he Allah made him the seal of all prophets as Allah said in the آية ما كان محمد أبا أحد من رجالكم ولاكر رسول الله وخاتم النبيين that he was the seal of all prophets قوله تعالى is that I is in Surat al-Hazab so Allah تعالى here states that he is the final and the last prophet that's the distinct characteristic of his there's no prophet after him there's no prophet after him so those are five things that our messenger صلى الله عليه وسلم is uniquely given over all the other prophets the first one is that أفضل الأنبياء he's the best of all the prophets the second one is he was sent to the jinn and he was also sent to the inns he was sent to the mankind and he was also sent to the jinn also الشفاعة العظم which is that الله تعالى gave him the ultimate intercession عليه صلى الله عليه وسلم جوامع الكلم it's very comprehensive in his speech and the way he talks عليه صلى الله عليه وسلم and last but not least is that الله خاتم به الله تعالى he sealed him and there's no prophet after him there is no prophet after him and there's no prophet in which الله سبحانه و تعالى has sent my beloved brothers and sisters we have finished Insha'Allah و تعالى this chapter of الإيمان و بالرسل believing in the messengers which was the fourth article of faith we finished the fourth article of faith what it means to believe in the messengers we also took what are the things that nullify believing in the messengers we also talked about خصائص الرسل distinct things that messengers have and last but not least we spoke about خصائص النبي صلى الله عليه وسلم distinct things that our messengers our messengers محمد بن عبد الله صلى الله عليه وسلم he had and Allah gave him سبحانه و تعالى anything which I have said that was wrong slip of a tongue any mistakes it's from me الشيطان الله his messenger are free from it سبحانك الله من بحمدك أشهد الله إله إلا الله أستغفرك وأطول