 So tonight, insha'Allah, we're going to talk about David's or Islam or the Mi'araj, the night journey, the section of the Prophet Muhammad ﷺ, and this is something that we should reflect upon once a year. So we talked about this last year and the year before. So that's good because the Quran says, Reminders benefits the believers and that we should be growing spiritually every year. In fact, every month, in fact, every day, one of my teachers said that if I don't feel spiritually elevated from day to day that I fail. So every day we should be increasing our spirituality and in our knowledge, sacred knowledge of Allah Subh'anaHu Wa Ta-A'la in the end of our Deen. So the Quran obviously is something that doesn't change in its love, in its text. The text of the Quran doesn't change. So that doesn't mean if you read the Quran once, then you're done. Some of our altars, we celebrate when a child, for example, finishes, makes a khatm of the Quran, which for me is sort of mixed, I have mixed feelings about it. Because the children tend to think, well, I've done that, now it's time to move on. I made the khatm as over, they have a party and goodbye and they never complete the Quran again. Many of them are under that impression. So the Quran is something that we read all the time, right? Because we increase in our spirituality. We might read Yassin today and discover a nuance or a subtlety in its meanings that we didn't know yesterday. You can imagine when you read the Quran when you're 10 years old compared to when you're 50, it's almost a completely different book because the meanings of the Quran are infinite, the ma'inah of the Quran are infinite, the text never changes and this is part of the miracle of the Quran that is infinite in its meanings. So read your response, right? So talking about the Isr'aw, some of the Sadaf say that it happened in the year five after the Be'athah. What is the Be'athah? Does anyone know? I like to be more interactive. Do you know? Be'athah, what does it mean? If I say the Isr'aw is in the year five after Be'athah, or if I say eight before Hijrah, it's the same year. What is the Be'athah? The Be'athah is the commissioning of the Prophet Sallallahu alayhi wa sallam when he was 40 years old. He's commissioning. Be'athah literally means he's raising, right? And Allah Subh'ala wa ta'ala commissioned him when he was 40 years old. He was in Jambadan Nur, Al-Qawra Har'a, he was in a cave called Har'a on the mountain of light. And Jibri al-Ali Salaam came into the cave. This is called the Be'athah. But there are some of them they say, and this is more dominant in its opinion, that it occurred in the year ten after the Be'athah, which is equivalent to the year three before the Hijrah, right? And this is the opinion of most of the Tawirin. No Sahabi as far as the now mentions a year. This fourth of the month and the day is also not mentioned by the Sadaf, but many later scholars, they suggest different dates for videos of his Sadaf. Some say 27th of Rabi'u al-Awwal. This is the opinion of Al-Alusi in Suyuti and Nauwi. Other scholars they say the 17th of Rabi'u al-Awwal. Some say the 29th of Ramadan. The dominant opinion is 27th of Rajah. 27th of Rajah, which is around today's date, ten after the Be'athah. This is the dominant opinion as to when the ladies of Isra'ah and Be'a'ah appeared. The Jumhur of the Erdogan say that it happened after the Amr al-Huzun, the year of sadness. Does anyone know what happened during the year of sadness in the Shadaf? Yeah, so Khadija to Al-Kubra passed away. The Prophet's wife. And Abu Talib, his uncle that was the chief of the Bani Hashim, passed away. But also the Prophet, he went to a place called Taqif, right? To the Bani Thaqif for Da'wah. And he was stoned out of the city. He rejected him. They bruised and bloodied him. And he had a low point in his life, right? And Allah SWT says in the Qur'an in the Ma'ar-e-Isra'ah, in the Ma'ar-e-Isra'ah, Shaykh Abdullah bin Bay'ah may Allah preserve him. He just visited us recently. He commented on this verse and said Allah SWT repeats Al-Rus'ah with a definite article which means that the second occurrence of Al-Rus'ah is the same as the first, one difficulty. In the Ma'ar-e-Isra'ah, in the Ma'ar-e-Isra'ah, but Yusra'ah is repeated without a definite article meaning this is two different eases. So with every difficulty there are two eases. And this verse was revealed to the Prophet as a consolation. So this was the day of Ta'if. It was sort of the low point in the life of the Prophet SAW. And it's interesting when that happened, there were some leaders of Quraish, the sons of Rabi'a who were in Ta'if at the time and seeing what had happened to the Prophet SAW that he was stoned out of the city. So they sent him a Christian slave named Ad-Daz who brought grapes to the Prophet SAW. And the Prophet asked him where he was from and he said, I'm from Ninoa. And Ninoa is the city of who? Yunus A.S. So it's very interesting. You're right what I mentioned here. It's something beautiful. They say, look, Allah SWT is reminding the Prophet SAW here of Yunus A.S. Yunus A.S. had a difficult time. Fanaada fi dhurumat. He was in dhurumat, in darknesses, in the plural. He was at the belly of the fish of the whale in the ocean, in the darkness of the night. But then soon after that, Allah SWT gave him victory. Allah SWT says that over 100,000 people believed in his message after that. So after this so-called Yunus moment, there was a great victory for Yunus A.S., a great victory. So this is the Yunus moment of the Prophet SAW. He collapsed under a tree in an orchard owned by Mushriqeen. His feet are soaked in his own blood. So Allah SWT gave him a great victory. He gave him a gift. The gift is laid into an Esa'u al-Mia'af, the night, journey, and ascension. Why did Allah SWT give him this gift? To give him tathbita in his qalbun, to give him strength in his heart, the nubia hubi ayatina. And as Allah says, in order for us to show him some of his signs, in order for us in the royal plural, general mediki, where nūr al-qa'līm, Allah SWT, uses a royal plural in order for us to show him some of our signs. So this is something that we have to believe in as Muslims. We believe in the isrā, the isrā is the li'l qata'i, qata'iyat of the world. This is a definitive proof text that we believe that the Prophet SAW was taken in body to kanada li'asrā li'adihi, layla min al-masjid al-harāmi, al-masjid al-qasada li'barat n'hawla, li'nūr yahu min ayatina, inna hubu suqir al-qasir. Glory be to the one who took his servant on a journey by night from the inviolable mosque of Mecca to the furthest mosque. We'll talk about what that is in one night, layla. So this is a clear definitive proof text. Now bits and pieces of the isrā in the Ma'rāj are sprinkled across numerous ahadīth. Many of these ahadīth have weakness in them, so it presents a challenge when trying to piece together an authentic narrative or chronology. So there are a few hadīth we're going to be looking at. The hadīth in Sākhī Muslim, which is related by al-Dālā ibn Mas'ūd, r.a. and in Bukhārī, Ma'rīq ibn Sā'a Sā'a and Anas ibn Mā'īq. First of all, linguistically, what does isrā mean? Does anyone know? What does isrā mean? Yes, sir? Yes. Huh? No. No, that's not what it means. Isrā. Does anyone know? Anyone else? Isrā means a nocturnal journey, a journey by night to go out on a journey at night time. Isrā. And the verbal form here is causative. Asrā. Subḥāna Llāh, the asrā. Right, causative. So in other words, Allāh ﷻ causes someone to go on a nocturnal journey. Allāh ﷻ took his servant, the Prophet Muhammad ﷺ. So isrā is a nocturnal journey. Mi'rāj is an ism ala in Arabic, which is called a noun or instrument. Right? So you can translate Mi'rāj as a staircase or a ladder or something like that. The means by which one ascends. Ascension itself is called rarūj, the rarūj of the Prophet ﷺ. So isrā is a Mi'rāj. In Bukhārī, we are told that this journey began when the Prophet ﷺ was in al-Ḥaṭīn. Al-Ḥaṭīn is also called Hija Ismā'īl. So if you obviously you've seen the Ka'bah or you've been to the Ka'bah there's a small semi-circle, right? Right? Adjacent to the Ka'bah that we make tawāf around. That's called the Hija Ismā'īl or al-Ḥaṭīn. There's another Ḥadīth in Muslim that says that I was at the bait. I was at the bait of Allāh, the Ka'bah. Right? So you have two Ḥadīth here saying two different things. So according to the principles of Ḥadīth, if you have two Ḥadīth, that seems to be a contradiction with another, you have to sort of try to make them work together, right? It's called Ḥadīmā'. So in reality, there's no contradiction here. Right? And the bait and al-Ḥaṭīn are the same thing because the Ḥadīm is at the house. It's at the Ka'bah. There's another Ḥadīth that says the Prophet ﷺ was in the house of Um Hāni when this began. Um Hāni. And in another Ḥadīth it says in the house of Abū Tālib. In another Ḥadīth it says I was bait at if-name. I was between two. So how do we make these Ḥadīth work? Who is Um Hāni? Does anyone know? Um Hāni? Nobody knows? The wife of Abū Tālib. The wife of Abū Tālib, very good. The daughter of Abū Tālib. The daughter of Abū Tālib. So one says I was in the house of Um Hāni, so there's no contradiction here. It's the same house. In Bayna ʿith-name, the Prophet ﷺ was sleeping between two men. So there's a room full of men that are sleeping. This is a very precarious time for the Prophet ﷺ. If you remember when he returned from Tālib he could not go directly into Mecca immediately. Because Abū Tālib had passed and the chief of the Bani Hashan was Abū Lāhab. And Abū Lāhab did not offer his nephew any type of protection so they can kill him on sight. So the Prophet ﷺ he sends a correspondence to Suhail Ibu Amr for protection. In reality, Allah subhanahu wa ta'ala protects his Nabi. Allah protects you from human beings. Right? You are in our ʿidāyah. You are in our fortress. We are guarding you. That's in reality. So the Prophet ﷺ he actually went back to Jabal al-Nur and he wrote a correspondence to a man named Mūt'ʿin and Mūt'ʿin and his sons they offered to protect the Prophet ﷺ. But still it's very precarious. So he's sleeping in a room. There's other men in the room a group of men and he's between the ʿilamah say he's sleeping between Sayyidina Hamza and Sayyidina Ja'fah. Now how do we make this hadith work with the previous hadith that he was in Da'bayt that he was at Haqqīm. So Ibn Hāja al-Asqalāni He says the journey initially began in the house of Umhāni right? He came and he extracted the Prophet ﷺ from the house of Umhāni through the roof and took him to the Hijjah Ismā'i al-Haqqīm. So this is how he makes the hadith work. The Prophet ﷺ at this point his blessed chest is split open and his heart is washed at least for the second time. Some say this happened three times. We know what happened when he was a child and he says that a ʿaqqīm in Da'bayt a bowl made of gold was filled with zanzan and it was poured over his heart and soul. So the ʿilamah say gold is problematic. We can't use gold utensils so how does this hadith work? Well, one interpretation is that the prohibitions against gold utensils was not in place yet. Another interpretation more spiritual says that these utensils came from jannah they're from paradise so the tip of jannah takes precedence here over the tip of dunya right? So in jannah you can wear silk, you can wear gold you can drink wine it doesn't intoxicate these types of things. So this time however, what's known as the Ḥaqbū shayṭān was a very young boy his chest was split open and a black clot was taken from his heart. This clot is called Ḥaqbū shayṭān and there's different ways of understanding this. Ḥaqbū shayṭān is a construct race it's called ʿidafah in Arabic annexation so how do we understand that? There's two ways to understand it partitive annexation or possessive annexation so partitive annexation means, if you can just bear with me with the grammatical terms here this is according to the ashromiyah which is a treatise of grammar that dervives students of Arabic will study Ḥaqbū shayṭān will be translated as Ḥaqbū mīna shayṭān a portion from the shayṭān a portion of something that originates from the shayṭān so you're going to say that's not the correct understanding of the shayṭān the other way of looking at it is as possessive annexation with the particle or the preposition ʾlī ʾuḥātun ʾlī shayṭān a portion for the shayṭān meaning that this this portion originates from the prophet ʾSallá Llāhi sallam but he intended to give it to the shayṭān so you see the subtle difference between ʾmin ʾand ʾlī and ʾfour a portion that's from the shayṭān that originates from the shayṭān that was given to the prophet ʾSallá Llāhi sallam this is rejected by the ʾuḥātun ʾlī shayṭān a portion of something that originates with him ʾSallá Llāhi sallam that he intended to give to the shayṭān so a portion of what? the ʾuḥātun ʾlī shayṭān a portion of mercy that the prophet ʾSallá Llāhi sallam his heart is quite literally overflowing with mercy you have to take ʾSallá Llāhi sallam he would have shown some inclination of mercy towards even the ʾshayṭān ʾSallá Llāhi sallam did not want him to do that so that was removed from his heart so we remember that ʾSallá Llāhi sallam speaking directly to him says we did not send you except as a mercy ʾraḥmatān and this word is feminine so the longer the word in Arabic the more emphasis it has so if you add a ʾtāmar ʾbūtah if you make it feminine it has more emphasis in another verse in the Qur'ān this is in Surah ʾu'r ʾa'rāf verse number 56 Allah ﷻ says so if you study Arabic and you look at this verse immediately you notice a grammatical issue here in the ʾraḥmatā what gender is ʾraḥmā is that even though feminine what gender is ʾqarībun masculine so you have a problem here in this type of sentence this is called a nominal sentence so there's two parts there's a ʾmuktada in ʾkhabr subject and predicate and according to Arabic rules of grammar these two are supposed to match in their gender right? if I say ʾarrajulu ʾawīlun that's a good sentence, the man is tall if I say ʾarrajulu ʾawīlatun ʾawīlatun the predicate that's finishing the sentence here is now feminine so now it becomes a problem so what do the ʾrāmā say here they say the ʾraḥmā here is the Prophet ﷺ so that's why ʾqarīb is masculine so indeed the mercy of God is close to the doers of good so these are subtleties on the Arabic that people tend to not even notice that's why we should study some Arabic, inshallah so at this point the Prophet ﷺ he says that ʾidabbah which is some sort of animal ʾduunat ʾabukhili ʾwafoqal ʾimār ʾabiyyab he says an animal that's smaller than a mule but bigger than a donkey that's white was brought to him and this is called ʾad-būrāq ʾad-būrāq and there are later writers who say things like ʾbūrāq had the head of a woman and the tail of a peacock and it had wings like a pegasus none of these things are authentic they're not found in sound Ḥāqīth it was simply a small white horse and of course ʾbūrāq according to many ʾirlamah they say the root is ʾbarq which means lightning so ʾbūrāq can move like lightning so the Prophet ﷺ said the ʾbūrāq he took his front hose and placed it on the horizon and it would move by folding up the earth very quickly you can get around the world basically and in the Ḥadīth of Timidī when the ʾbūrāq was brought to the Prophet ﷺ the majestic appearance of the Prophet ﷺ so he mounts the ʾbūrāq and they speed northwards and they land on the temple mount in Betul Maktis land in Jerusalem at Uts in the Prophet ﷺ and this is interesting this is called Masjid al-Aqsa so if you look at the temple mount today there's two structures on the temple mount one of them is in the middle almost directly in the middle what's that called dome of the rock Masjid al-Urbāt al-Sakhra the dome of the rock it has the golden dome then you go to the southern end of the black form do you find something else with the black dome what is that called Masjid al-Aqsa so Allah ﷻ says Subhāna ʾdī ʾasrabī ʾAbdī ʾlaylamīn al-Masjid al-Haramī that Masjid al-Aqsa was that structure there at that time when this ayah was revealed no it wasn't there neither of these two structures were there they were built by the Bani Umayyah many many decades after the Prophet ﷺ in fact some western orientalists they'll actually say that this is proof that this ayah is much later it's not even a part of the Quran because there was no Masjid al-Aqsa at that time so I think here that Martin Lings makes a good point he says that the Prophet ﷺ was taken to the site of the old temple in fact the entire temple mount is holy according to Judaism that entire platform which has a surface area of something like 40 or 50 football fields that entire area is considered to be sacred and that probably the old temple of Solomon was where the dome of the rock is now so Masjid al-Aqsa as far as this Masjid is simply a reference to that entire temple mount so Prophet ﷺ he ties the Buraq and he prays Raq'atayn and then he looked behind him and he said I saw Jami'ra and Diyah all of the Prophets were behind me and he led the Prophets in prayer he is Imam al-Mursayn the Prophet ﷺ he is the leader of all the messengers and this is part of our Aqidah, he is the best of creation he is better than angels he is better than the Ka'bah he is better than the Kursi and he is better than the A'rsh he is better than Jibril he is better than the lower he is better than the Qadam he is better than anything that is created Imam Ibrahim al-Aqqa he says Wa'athur Al-Khalqi Al-Itlaqi Nabi'yuna Al-Mila'n Al-Shiqaqi in the Johara Qatayn he says that absolutely the best of creation is our Prophet so leave any type of descent some of the rationalists they said that certain angels are better than certain Prophets and things like that but that is going against the Ijma'r of the Sadaf and the Prophets are the best they are better than angels and the best of the Prophets is the Prophet Sallallahu Alaihi Wasallam like Imam As-Sallallahu Alaihi Wasallam for example who was a Mark Tezila he said that the Prophet Sallallahu Alaihi Wasallam is the best Prophet he is the best of creation but then Jibril is next and then the rest of the Prophets so he made a mistake there according to the syntactical exegesis of the Quran so you will find that in many libraries nonetheless the Prophet Sallallahu Alaihi Wasallam and you know is it all of the Prophets 124,000 additional weakness in that tradition is it only the messengers 313 or so is there a difference between the two some say they are identical Allah SWT how resurrect all of the Prophets the souls or spirits of the Prophets we know that the Prophet Sallallahu Alaihi Wasallam he saw Musa A.S. 3 times in this one night in 3 different places when was the first time he saw him praying in his grave so when the Prophet Sallallahu Alaihi Wasallam was flying overhead on the Barak over the Sinai Peninsula he looked down and he saw a red dune that was glowing and Musa A.S. in his grave he said how can the Prophet Sallallahu Alaihi Wasallam see that he is flying so quickly is because the Prophet Sallallahu Alaihi Wasallam doesn't necessarily see you with his eye he sees with his heart he becomes aware of it when was the second time he saw him on the Temple Mount in Jerusalem when he led all the Prophets in prayer and then he sees him again on the 6th head 3 times he saw Musa A.S. how did he see him Allah SWT after the Hadith of Abdullah bin Masgrud the Prophet Sallallahu Alaihi Wasallam he met Ibrahim, Musa and Isa A.S. and had a conversation with them about Asaa the day, the hour, and the Yom Al-Qiyamah where did this conversation take place on the Temple Mount in the Salawat we don't know for certain but most of the Erdogan say that this conversation happened on legato is Sallallahu Alaihi Wasallam the Prophet Sallallahu Alaihi Wasallam he describes the appearance of these 3 men he says that Risa A.S. looked like Orwad bin Masgrud A.S. who knows how Orwad looked like we don't know what he looked like but the Sahaba knew what he looked like but in another Hadith the Prophet Sallallahu Alaihi Wasallam is more specific about the appearance of Risa A.S. so he says he was a shorter man stalky he had a long section and a length hair like it was wet so in ancient Israel prophets used to consecrate kings by pouring oil on their heads so Risa A.S. he's called Adam the Seer or Hamashiyah in Hebrew which means the one who is anointed the one whose hair is oily quite literally so in all of the visions of Risa A.S. he notices he mentions that fact that his hair looks like he just walked out of the bath his hair was wet another opinion is that Risa A.S. is called Adam the Seer which means we make Mas'ha of our head we rub over our heads we anoint our heads one opinion is that he would simply pass his hand over infirmities over a blind man's eyes over his eyes over his ears for a deaf man over skin that has leprosy just pass his hand over it this is why he's called that Mas'heer and then he describes Musa A.S. he says Musa A.S. looked like a man from the tribe of Shenu'a who knows how the men of Shenu'a looked we don't know but in another Hadith he describes in more detail and he says Musa A.S. was taller, he was lean had darker skin and olive complexion and he had curly hair that's Musa A.S. and then about Ibrahim A.S. he says he says the closest one in appearance to Ibrahim is your companion referring to himself so he looked like Ibrahim A.S. the closest resemblance to Ibrahim A.S. so he has this conversation and Musa A.S. they have nothing to offer as far as the Sa'a or the pay of judgment but Ibrahim A.S. he says something interesting to the Prophet he says between now and the Sa'a is my Rujor between now and the hour is my second coming my return Ibn Kathir says that this tradition has reached Tabako it's multiple attested that Muslims believe in the second coming of Ibrahim A.S. multiple attestation this is called the Parousia in the New Testament in Greek, the second coming there's indications in the Qur'an that he is a sign of the Sa'a in reference to Ibrahim A.S. he is a sign of the hour Allah SWT also says that Ibrahim A.S. will speak to the people as a child and as an old man does not begin until you're 35 years old and Ibrahim A.S. according to the dominant opinion Allah SWT raised him up when he was either 31 or 33 so he's yet to speak to the people as an old man so these are indications in the Qur'an there's many many hadith in which the Prophet SAW speaks of the second coming of Ibrahim A.S. he also tells the Prophet SAW that he will kill the Dajjal the word Dajjal is actually Syriac Mashicha Degala in Syriac the language of Ibrahim A.S. which means anti-Kistas or false messiah that Ibrahim A.S. will kill a false messiah and the Prophet SAW said to do something about the Dajjal that no other Prophet told that the Dajjal has one eye and your Lord is not one eye between his eyes or on his forehead is written kathara unbelievable every moment whether they can read or not will recognize that this is what he says and if you're familiar with popular culture you'll see the one eye everywhere if you watch American Idol it's everywhere if you go to a concert it's everywhere if you watch a movie you'll start noticing the one eye everywhere it's on the back of the dollar bill it's on the great seal of the United States right? the new world order and then you have the one eye right? there is a hadith which is that Prophet SAW said that there will come a time when the ummah, the nations will invite each other to the killing of Muslims like they're inviting each other to a banquet right? why does he use food? he uses the analogy of ta'am because food puts up no resistance you can eat it devour it, spit on it, step on it throw it in the garbage right? so one of the sahaba these are arrows so he said we must be very few in number in the Prophet SAW many many many many many you are many many many you are many many many on that day but you are like a scum on the ocean scum on the ocean no death right? superficial one dimensional at that time. You're just worried about one thing. They got one eye, how do I make money or something, right? Anyway, there is this organization called the, we don't want to get political or anything, but the council on foreign relations, right? They meet and they discuss foreign policy. Basically they talk about how to colonize the Muslim world. Council on Foreign Relations is called CFR. So we'll leave it at that. CFR. Anyway, the Prophet Sallallahu alayhi wa sallam, Isa alayhi wa sallam, he also says, he talks about, yeah, Jewish and not Jewish. Gog and Magog were mentioned in the book of Ezekiel in the Old Testament, as well as the book of Revelation. That yet, Jewish and non-Jewish are going to run amok on the earth. They're going to consume the world's resources. And Isa alayhi wa sallam will make dua against them and they will die. And then their carcasses will stink up the earth. And Isa alayhi wa sallam will make another dua and floods will come and take them out to the oceans. Who are Gog and Magog? So most of you are going to say that these are the wild tribes of Central Asia. Ibn Kathir says that these are the Khazars. So Khazars, this is used to be the kingdom of Khazaria, which is in southern Russia between the Black and Caspian Sea, just north of the Caucasus. And they actually converted to Judaism, right? And many scholars actually believe that the Khazars are the progenitors, the ancestors of the Ashkenazim Jews, the European Jews, right? So at the end of time, right, Isa alayhi wa sallam is going to come into major conflict with Western Zionism. Western Zionism. It was Ashkenazim Jews that founded Israel, the state of Israel. The field of rehearsal, for example, in Ashkenazim Jew, right? He convened the first line of Congress in 1898. He wrote about the Jewish state, right? In fact, what's interesting is the vast, vast majority of Orthodox Jews are totally against the legality of the state of Israel. Because for them, only the Messiah can set up the state, renew the state of Israel. To do with the political means is actually forbidden. So Isa alayhi wa sallam, then his end of time conflict with Gog and Magog will have major, major issues with Zionist Jews, as well as evangelical Christians, because the majority of Zionists are evangelical Christians. This is even in the big cathedral, but I think he has something interesting to say about this. Of course, the Christians think that we're talking about Gog and Magog. The Prophet sallallahu alayhi wa sallam, at this point he begins his ascension into the Samawat. And these are not the jagnats. This is different. These are not the paradises. These are the heavens. There's a difference between the two. He meets eight prophets in these seven heavens, the seven Samawat. Why are these eight prophets? You know, why didn't he meet Yaqub or Ilyas or Dawood or Surayman? Why are these eight prophets? Do you know what I'm saying? Something beautiful. They say because these eight prophets represent some type of Muhammeden typology. Some sort of, in other words, they're foreshadowing something that's going to happen in the life of the Prophet sallallahu alayhi wa sallam. For example, he meets Adam alayhi sallam in the first heaven, which is called the Samawat of Dunya. And the Samawat of Dunya, these are perceptible universe. The Samawat of Dunya is the only Samawat that has stars. Because Allah SWT says, وزيكنا السماء الدنيا بما صبحة That we decorated or ornamented the Samawat of Dunya, the first Samawat with stars. So all these images we're getting from the Hubble telescope of thousands of light years away, that's all from the first heaven, the first Samawat, a Samawat with Dunya, the first heaven. So the Prophet sallallahu alayhi wa sallam actually said in the hadith that imagine a man dipping his finger into the ocean and extracting it. Compare the water on his finger with the water in the ocean. Now that gives to how much of the perceptible creation that we see with our eyes compared to what we don't see. The vast, vast, vast majority of creation is veiled from our eyes. We can't even imagine what's out there. Anyway, Adam alayhi sallam, what happened to him? He was exiled from jannah, he was exiled from the garden. This is an indication, this is a typology or foreshadowing that the Prophet sallallahu alayhi wa sallam will be exiled from Adam. It's according to Abraham. In the second heaven, he meets Isa alayhi sallam, Isa ibn Mania, and Yahya ibn al-Zakaria. And these are the cousin prophets. And what happened to these two prophets? That their people were constantly trying to kill them. They were persecuted. In Isa alayhi sallam, they attempted murder. The Quran says, They did not kill them or crucify them, but it was made to appear so unto them. In fact, the name of Jesus in Syriac, Yeshua, literally means one who is saved by God. Saved by God, right? And Yahya, right? His Hebrew name is Yohanan, but we call him Yahya. Yahya means what? Resurrection. Literally means? Alive. Alive. Alive. Why is he called Alive? Because Allah SWT says, Don't say about those who are killed in the path of God, that they are Alive. They are Alive. So Yahya alayhi sallam is a murder. Right? And according to the story of the New Testament, this is what it says in the Anangila 4 Christian Gospels. It says that Yahya alayhi sallam was imprisoned by a man named Herod Antipas, who was kind of a puppet. You know, we have a lot of puppets nowadays. He was the puppet Jewish leader of Judea. He was a Roman puppet. And Herod Antipas, he had his birthday celebration. So he wanted his own daughter to dance in front of all of the men. Right? This is called the day youth in Arabic. It's the worst thing you can call an Arabic. It's a day youth, which means a man who doesn't care about women doesn't care. Who looks at his daughter or his wife? He's proud of it. Right? Day youth is also the word for pen in Arabic. Right? So she refuses. And they say, no, dance for us. It's my birthday. And she says, I'll dance on one condition. Bring me the head of Yahya alayhi sallam. So they bring the head. And she dances. Right? And the Prophet sallallahu alayhi sallam, 13 times assassination attempts were made on him. And Ibn Masrud actually says that the Prophet sallallahu alayhi sallam, he died of Shahid. Allah subhanahu wa ta'ala gave him the honor of martyrdom. Because he complained to Aisha on the day he was passing, that I can still feel the tinge of the poison on my palate. Because years earlier, he was invited to the dwellings of the Bani Nadeer. And a Jewish lady, she puts a poison into the shoulder of a lamb. And the Prophet sallallahu alayhi sallam went there with his companion, Bishah. And Bishah ate and he died. And the Prophet sallallahu alayhi sallam, he put the meat into his mouth. And he said that this meat is telling me it's been poisoned. And he spit it out. But it caused some damage to his palate. So Allah subhanahu wa ta'ala, as a martyr, extended his life many years so he can complete his risada. But it was a contributing factor to his death. So Allah, alayhi alayhi sallam, this is the opinion of the Prophet sallallahu alayhi sallam. Yusuf alayhi sallam, he met in the third heaven. What happened to Yusuf alayhi sallam? He was persecuted by his brothers. And then they came to him, pledging allegiance. So the Prophet sallallahu alayhi sallam, when he comes back into Mecca, where they say, ahwin kareem, you know, generous brother. And the Prophet sallallahu alayhi sallam, he climbs above Ubeis. And what does he say to them? He quotes Yusuf alayhi sallam from Al-Qur'an. La ta'fribah alayhi mulliyam. Yawfirullahulakum. There's no blame on you today. Allah has forgiven him. In the fourth heaven, Idris alayhi sallam, there's not much that the Quran says about Idris alayhi sallam. We'll look over the book of Idris. Inna hu kana siddiqa nabiyya, wa raffa'a na'uha kana nabiyya. Remember Idris in the book, he was a truthful man and a prophet, and he was, and Allah subhanahu wa ta'ala, raised him to a high place. And this high place is the fourth saman. Right? And what does Allah subhanahu wa ta'ala say about the Prophet sallallahu alayhi wa sallam? wa raffa'a na'uha kana nabiyya. Thikrak. Wa raffa'a na'uha kana nabiyya. Thikrak. That Allah subhanahu wa ta'ala, raised your remembrance. He raised your remembrance. According to the Jalaling of Suyuti, Allah subhanahu wa ta'ala said to the Prophet sallallahu alayhi sallam, If you remember, remember. If you remember, remember with me. Whenever I am mentioned, you are mentioned. Whenever I am mentioned, you are mentioned. Right? In the adhan, in the iqama, in the khutbah. Right? In the tashahud. La ilaha illa Allah. This is one of the meanings of wa raffa'a na'uha kana nabiyya. Hassan ibn Thabit, he said He says that Allah subhanahu wa ta'ala, he took his name from one of his names for the possessor of the arch is Mahmud, a name of Allah, while this is Muhammad. In other words, they share an etymology. This is a way of eulogizing the Prophet sallallahu alayhi sallam. In the fifth heaven, he meets Harun alayhi sallam. According to the Torah, it was Harun that actually fashioned the edul, the golden calf. This is mustahil for a prophet to do. In the Quran, it doesn't say Harun alayhi sallam. It says as-saan ibi. It's a person called as-saan ibi. But Harun alayhi sallam, he was hated by his people and then he was loved. So the Prophet sallallahu alayhi sallam is going to be exiled. They're going to try to kill him. He's going to be hated by his people and then they're going to accept him and love him, just like Harun alayhi sallam. In the sixth heaven, he meets Musa alayhi sallam. And Musa alayhi sallam, the Quran must say had a lot of difficulties with his people. And the Prophet sallallahu alayhi sallam will also have a lot of difficulties with his people. Something else they say here is that Musa alayhi sallam received a sharia, right? And the Prophet sallallahu alayhi sallam will also receive a sharia. There's an affinity between the two prophets. And there's actually a prophecy in the Torah in the fifth book called Devarim that the Prophet will come who's similar to Moses. And he'll be given sharia. And that's why Waraqa Ben-Nufa, after the birth of the Prophet sallallahu alayhi sallam he said There is coming to you the great sharia. Namus is from the Greek nomos, which means sharia, law. There's coming to you the great law, just as it came to Musa alayhi sallam. In the Qur'an also We sent unto you a messenger to be a witness against you just as we had sent a messenger to Firaun. Meaning Musa alayhi sallam. And there's other indications as well. In the seventh heaven the Prophet sallallahu alayhi sallam he meets Ibrahim alayhi sallam and the Qur'an must say here it's an indication that the Prophet sallallahu alayhi sallam will inherit the rights of the Hajj. In the seventh heaven the Prophet sallallahu alayhi sallam he also saw various ayat ayatul kubaraa He saw great signs of Allah s.a.w in the seventh heaven. He saw the baytul ma'mur The baytul ma'mur is the salatiyon ka'ba baytul atiq is also called so if you're standing at the ka'ba and look directly up into the sky in the seventh heaven directly above the ka'ba is the salatiyon ka'ba called baytul ma'mur The Qur'an must say if the baytul ma'mur fell from the sky it would crush the earthly ka'ba it's directly above it it's much much bigger 70,000 angels enter into baytul ma'mur according to the Prophet sallallahu alayhi sallam every day 70,000 angels go in and no one sees them come out. And according to the hadith Ibrahim alayhi sallam was leaning on the baytul ma'mur when the Prophet sallallahu alayhi sallam entered into the seventh heaven he also saw the jannah the gardens all seven gardens are in the seventh heaven the jannah he also saw the and he saw he was in one of the gardens and he was walking and he saw this huge palace and he said to jibri alayhi sallam whose palace is this and jibri alayhi sallam said a youth from the orij and he said who? he said umar and as he was walking to get a closer look a woman crossed past by him and it was the mother of anas umusulain right and then he heard the footsteps of bilal ibn al-arabah right so you know we talk about ashadan mubashirina the jannah the Prophet sallallahu alayhi sallam told 10 men guaranteed they're going to jannah but there's many other people he told they're going to jannah including many many women okay but these 10 is found in a hadith and it's considered multi-autism it's a multi-tested hadith the other hadith are considered khabar ahad a singular attestation but there's still strong and sound hadith right and then he saw jibri alayhi sallam jibri alayhi sallam in the way that Allah subhanahu wa ta'ala created him with 600 wings in the seventh heaven just as he had seen them before on laylatul qadr the first revelation at the bi'atah and then he saw something called which is translated the low tree of the furthest region the low tree the urlama say this is the end of the seventh heaven Imam An-Nawawi says that some of the urlama say the trunk of the sidra is in the sixth heaven and then the branches extend into the seventh heaven wa allah wa adham some hadith regarding the sidra which is in the fruits of the sidra are like the jars of the people of hajjah the jars of the people of hajjah again, what did they look like we don't know, the sahaba knew but the urlama say here that the people of hajjah they had these huge jars about six feet high so huge fruits and then he says that the leaves of the sidra were like adhan or fiyada they were like the the ears of elephants and there's no indication that the prophet sallallahu alayhi sallam ever saw an elephant right but this is something he's divining through revelation the first time elephants were brought into Medina was at the time of Imam Malik ibn An-Nas the muslims that conquered the lands and some elephants that come into the city and Imam Malik was sitting in the masjid of Nawawi even teaching hadith and the elephants came into the city and all of the students ran outside to look at the elephants except one man yahya bin yahya and Imam Malik said to him why don't you go look at the elephants and he said majid tuli actually fi I do not come for the sake of elephants I came to learn I came to learn not to look at elephants so then he also says that the sidra has these adwan these colors it's enshrouded and enveloped by these colors and these colors they roll over the leaves of the sidra changing colors the dynamic if yakhshah sizlatama yakhshah Allah SWT says when the low tree was enshrouded whatever it was enshrouded some of the iranama here they say this is an indication of these colors that the prophet described la adli mahiya I don't even know what these colors are they're not on the spectrum these are colors that he'd never seen before so the mahiya said them and then he says fi rakhshah and in that there's these butterflies maybe even angels of gold that are enshrouding the sidra and then he says there's four rivers at its base nahrani baltinani two hidden rivers al-kawfa and asad sabi and nahrani zahirani two rivers that are apparent which is the nil and the furat the nile and the euphrates now you say well the nile and the euphrates are on earth the nile is in Egypt euphrates in Iraq so how is it that the base of these two rivers is at the sidra al-muntah Allah al-A'lam we don't know Allah al-A'lam in fact this actually confirms something in the Torah Genesis chapter 2 for your information it says that gan adin which jannah al-adin the garden of eternity flowing out of Eden that has Arab al-aroshim in Hebrew that's four river heads there are four river heads coming out of the garden of Eden in Genesis chapter 2 which is in the Torah and then jibir al-alayhi salam he says to the Prophet sallallahu alayhi sallam taqad damyaa muhammat you have to go forward and jibir al-alayhi salam cannot go forward beyond the sidra al-muntah beyond the seventh heaven he says that you know if I went beyond this point I would combust into flames so jibir al-alayhi salam does not have the maqam doesn't have the station to go beyond the sidra al-muntah only the Prophet sallallahu alayhi sallam was khair al-fakillah right and they were going to say that the Prophet sallallahu alayhi sallam you know he kept his sandals on when he went beyond the sidra al-muntah he didn't take them off one of the reasons why it is the sandal would combust the only reason that it didn't is because it's attached to his foot right so they were going to say here is a great lesson if you have strong attachment it tesal strong attachment to the Prophet sallallahu alayhi sallam you won't combust into flames you won't go to jahannam inshallah ta'a the strong attachment to him sallallahu alayhi sallam and then he heard the scratching of the pen according to a strong hadith he said sallallahu alayhi sallam the first thing that Allah s.a.w created was al-qanam the pen and then Allah said uqtu right all of the history all of the history of human existence all of the history of creation meta-history so the Prophet sallallahu alayhi sallam he heard the scratching of the pen he said so he came into the presence of al-qanam and al-awsh the awsh which most scholars they don't translate because when we translate words like awsh they seem to conjure up anthropomorphic images in our head awsh like footstool or throne or something like that right awsh is a huge celestial creation that was created by Allah s.a.w and at the base of this awsh at this maqam Allah s.a.w he speaks to his Habib sallallahu alayhi sallam directly he speaks to the Prophet sallallahu alayhi sallam directly and the Prophet sallallahu alayhi sallam he experiences what's known as arru'iyah which is translated the Catholics call it the biatathic vision to see Allah s.a.w in the mustadrak of al-hadra name the Prophet sallallahu alayhi sallam said and in the abbas I read to Rukia s.a.w I saw my Lord so he didn't see him with the eye at Fani with the eye that perishes but with the eye at Baqi the potential eye what is that? it's beyond our comprehension there's no modality there's no way to describe it right but it's a reality arru'iyah he says that the biatathic vision of Allah s.a.w is a reality for the people of paradise it's a how, cave there's no modality you can't even begin to imagine it so why even bother trying to explain it even jannah which is a created place the Quran says you can never even imagine jannah which is a created place right so seeing Allah s.a.w or Allah s.a.w to try to envision intellectually Allah s.a.w be lucky for you it's beyond our comprehension but it's a reality and there's indications of Quran that you desire the fleeting immediate gratification and you procrastinate the afterlife that on that day faces will be beaming gazing at their Lord gazing at their na'afira na'ar gazing at their Lord right in surah Yunus Allah s.a.w says لللين أحسن ورسل وزيادة and Imam al-Fazari is exegesis on this for those who do good are good things and a little addition another addition and the addition here according to Imam al-Fazari is arru'iyah the biatathic vision of Allah s.a Musa al-Islam asked to see Allah s.a and if it wasn't possible he wouldn't ask because that would be bad adab right so it's possible to do that Wallab Wudya Allah so فأوحى إذا عديه ما أوحى Allah s.a says in surah Najm that at this point Allah s.a he revealed his servant wherever he revealed ما أوحى it's left ambiguous to the Urna Ma'a when Ma'a say these are أسرار بين الله وحبيبي that these are secrets that Allah s.a revealed to his Habib to his beloved that we don't know but there are three things that were revealed that we do know at peace at this point the Prophet s.a was given a Salah the prayer the prayer is now faru for him and his ummah this is one of the three things that were given the prayer is now obligatory for his ummah the second thing that was given خواتم البقرة خواتم البقرة the last two verses of صورة البقرة أَنَ الْرَسُولُ بِمَعْمُ زِبَيْدِ until the end of the surah these two verses were placed directly into the heart of the Prophet s.a without Jury A.S as a means because Jury A.S. is not in this maqam it's only Allah there's no living creature beyond the Sintah except the Prophet s.a.w this is a place the base of the artificial is a place which means that Allah is not in this place there's some people who think you climb high enough you get to Allah because he's in a maqam he's in a place no Allah مَلُجُونَ كُنْ بِدَهَا مَكَانَ Allah Sultan al-Adha exists without place where was he before he created place space, time materiality were all created by Allah swt therefore he's necessarily transcendent of these things so for those who say Allah swt has a physical body he's sitting on a throne that means Allah dwells in his creation because the Arsh is created by Allah the seventh heaven is created by Allah what's the difference between that and what Christians say about Isra al-Isra no different in my mind Allah dwells in his creation so if you're very very careful Allah swt Allah was before the place and now he was before the place Imam Ali said Allah is Allah is without any type of place and he is now exactly as he is Allah transcends space, space, direction Allah swt is not facing any direction he's not moving he's not still he's not any color he's not above anything physically or below anything physically this is beyond our comprehension because our only frames of reference are this world we live in time we're material beings we can't think outside of that box but there's nothing like the likes of God whatsoever whatsoever so then the third thing is that the promise of Jannah the Wa'at of Jannah to the Mu'mineen so the three things given to the Prophet sallallahu alayhi sallam in this intimate mystical conversation he has with Allah swt beyond the sallallahu alayhi sallam at the base of the Osh the presence of the Qalam that the prayer was made false the last two verses of Al-Qara were put into his heart and he's giving a Wa'at a promise that his ummah will go to jannah will go to paradise when he descends he passes the seventh heaven Musa alayhi sallam says bima wa mirtah what were you commanded why is Musa alayhi sallam saying this because he doesn't say Musa alayhi sallam has experience right that he was called now he's going back because Musa alayhi sallam was also called at a smaller scale the Prophet sallallahu alayhi sallam was called beyond the seventh heaven Musa alayhi sallam was called to not say night Musa alayhi sallam he was given forty nights we were appointed 40 nights for Musa we appointed 40 nights for Musa the Prophet sallallahu alayhi sallam was given one night Subhanallah alayhi sallam laylan one night Musa alayhi sallam he was called to a shajra a small tree it's called the burning bush right the Prophet sallallahu alayhi sallam was called to another shajra the low tree the low tree of the outermost region and Subhanallah alayhi sallam also said Musa alayhi sallam you know Allah told him take off your sandals whereas the Prophet sallallahu alayhi sallam he said keep your sandals on and other differences as well there's a book by Imam Izzudin Ibrahim Abissalam which is called Bidaya to Surah the beginning of the inquiry into the evidence of the Prophet he compares the Prophets and he says something interesting he says Musa alayhi sallam was commanded to strike a rock he stone with his staff and when he did that twelve springs gushed this is a miracle right the Prophet sallallahu alayhi sallam his miracle is Akbar and Adha it's greater and more apparent the Prophet sallallahu alayhi sallam did not have to strike a rock he pointed to a rock in the sky called Al Qamar the moon and he split the moon just by pointing to it the sallallahu alayhi sallam so he says what did your Lord command you and he says fifty prayers for me and my umma right and Musa alayhi sallam says it was said to go back to your Lord and ask for a a discount so to speak a lessening right so the Prophet sallallahu alayhi sallam did he go back to be honest or did he do it in dua allahu alayhi sallam but there's a Hadith in Ahmed where he when Musa alayhi sallam said that the Prophet sallallahu alayhi sallam he looked at Jibreel alayhi sallam as if he was waiting for Jibreel to give him permission for some sort of eeshara so an indication which is a hadith that some of you are going to use to encourage people to get a second opinion right doctor tells you something get a second opinion so the Prophet sallallahu alayhi sallam he when Musa alayhi sallam said either Jibreel alayhi sallam he looked at Jibreel alayhi sallam and Jibreel alayhi sallam gave him the thumbs up as it were so it goes to 45 it goes to 40 it goes to 35 and then it goes to 5 and Musa alayhi sallam says either Jibreel alayhi sallam was said to go back to your Lord and ask for a lessening it's too much because Musa alayhi sallam said I have experience in Oman and that's too much for that so the Prophet sallallahu alayhi sallam says sallatu rabbi hatta istahyait I've asked my Lord and I've become embarrassed so that's it it's going to be 5 and then it says nada munandin a voice was suddenly heard baytu faridati wa khaffafdu an'ibadi I have determined my obligations and I have reduced the burden of my servants it is 5 but the reward is 50 it is 5 but the reward is 50 and this again it speaks to the importance of sallah there's a hadith of the Prophet sallallahu alayhi sallam he says the difference the farq bayna mu'min wa khaffaf the difference between the believer and the non-believer is the prayer in mu'mal he took this as an essential difference meaning that if a Muslim is not praying he's left Islam he's become a katha this is the opinion of Ahmadi mu'mal that's why according to the Habali school if you're a Muslim that didn't pray until you're 20 years old you don't have to make up 5 years of prayer because you were a katha right but the other imams they say no it's a qualitative difference that if you're leaving the prayer you're imitating the attributes of the katha and this is the dominant opinion but that opinion is out there that if we left the prayer we left Islam which is scary so we have to really make sure if we're not implementing prayer we're in big trouble to be honest with you big big trouble if we're not praying right so inshallah ta'ala inshallah people are doing their sallahu alayhi sallam on a daily basis trying to do it on time nothing is more important in your life you have to watch a movie Godzilla in 3D IMAX that starts at 8 o'clock but your marrub sallah is at 8.30 guess what? you can't watch the movie or you have to leave go in the hallway and pray I've done that before and I don't advise doing that especially on Memorial Day a Muslim on Memorial Day can't believe it so you have to use your judgment arms away but you should not you have to plan your day around your prayer everything circulates around your prayer because what is your prayer sallah can live around as it were almost for a long time so you don't say well if I'm not doing anything I guess I'll pray no no no my prayer takes the priority the prophet sallah alayhi sallam he goes back to Mecca and he tells umhany that he was in Jerusalem the night before and umhany is begging and pleading with him not to tell anyone the prophet sallah alayhi sallam says wallahi I want to go now and tell them he goes to the hijab in Sma'ir and he tells them he tells the Quraysh and they're literally falling over themselves laughing at him and many Muslims actually apostated because of this why? because they judge Allah's power against their own intellects right? in other words if it doesn't make sense to me then it can't make sense to God if it doesn't make sense to me it doesn't make sense to God and it's false right? the birth of Risa alayhi sallam is something we believe in it doesn't make sense to us but it's munkid it's possible it's conceivable we're from the realm of the qudrah of Allah swt the omnipotence of Allah swt to create a human being without any male intervention and this is part of our belief ibn al qayyim said the root of all fitna is when we subjugate revelation to our intellects we subjugate revelation to our intellects why? because the akal is a very clear jurisdiction there are certain things that the akal simply cannot understand we have to admit that so we believe in what's known as khawadi al-adat of the hukum adi you know there's miracles there's grace and natural law it's part of our aqidah we believe in sani'iyat suprarational transmissions sani'iyat muddafayyabat they're also called suprarational not irrational what's the difference? what's a suprarational transmission? something that transcends the akal and is affirmed in sacred texts unfalsifiable textual traditions unfalsifiable textual traditions transcends the akal and is affirmed in sacred texts it is part of the prophet sallallahu alayhi wa sallam dali l-qatari we have to believe it as Muslims even if it doesn't make sense to your akal it transcends your akal it's well worth it the khudra of Allah swt to do that right so we believe in it go back 200 years in the time machine and tell somebody you know I'm going to pick up a device in 200 years call my cousin in China they'll say that's a miracle the akal isn't there at that time right but it's possible and now we see it now we say so what? it's clear science we can explain it very easily but how do we explain it to people back then what is an irrational transmission? something that transgresses the akal and is repudiated in sacred texts in other words it's falsifiable you don't have to believe in anything that's falsifiable it's a Muslim if somebody tells you you have to believe as a Muslim that the world is flat you don't have to believe in that because you can demonstrate that as false and this is why we get into danger when it comes to literalism there's a hadith that says in the last third of the night Allah SWT descends to the Samab of Dunya and answers his supplicants and there's some people who take these things very literally right because there's akal and nakal akal means intellect nakal means revelation so you have people that are nakal heads and she comes in also the nakal heads right who don't use the akal they say no Allah SWT quite literally as a physical body he descends into the Samab of Dunya in the last third of the night but akal tells you that it's always the last third of the night somewhere in the world isn't it according to time zones it's always the last third of the night that means Allah SWT is forever stuck in the Samab of Dunya they're always harsh on his angels no so what does that mean so we can't take a haqi this cannot be literal this is mad jazz this is figurative what does it mean that Allah SWT's mercy descends to the Samab of Dunya is mercy not himself it's from Allah SWT right so we have to use our intellect so something like the incarnation like Christians believe in halool right it's called halool tajasud tajasim Allah SWT he became a human being it's called incarnation right and the Christian will say to the Muslim can't God do whatever he wants and the Muslims will say yeah God can do whatever so can God become a man and the Muslims will say I'm not a man I'd be like no but here's the thing Allah SWT can do whatever is possible Allah cannot do the impossible and it's not a limit on his power there are certain things that are simply against the nature of Allah SWT that doesn't mean that he has weakness can a man get birth through a child you can't do that oh you're weak no it's against the nature right if Stephen Hawking came and Stephen Hawking is probably the smartest man in Dunya always since and I asked Stephen Hawking can you draw a four-sided triangle no I can't do it oh you're not the smartest man it's impossible to do that triangle by nature has three sides right so a human being naturally needs things I need something I need oxygen without it I'm dead if I don't wear clothes and I go stand outside on a hill I'm going to die from the elements if I stop eating or drinking I'm going to die if you know the the earth kind of tilted a little bit we all die if the sun burned out we're dead if the moon goes away we're dead we're dependent on so many things but Allah SWT is not dependent on anything كل شي يحتاجوا يحتاجوا إليه و هو لا يحتاجوا إلى شي everything needs him and nothing Allah SWT doesn't need anything so ironically if we believe that Allah SWT becomes a human being the truth is that's limiting Allah SWT that's a limit on Allah SWT the Muslim belief does not limit Allah SWT anyway so the mushrik came running out of time here the mushrik came they went to Abu Bakr Sadiq they said you know what your friend is saying now you know and interesting one time I quoted a hadith in the Masjid al-Nakhwilbah it was the hadith of the lizard the lizard was making tasbih the lizard said it's a hadith there's a weakness in the hadith the brother came up to me and said why do you say these things in the khutbah these things are ridiculous and so on and so forth you know and I said did you know there's a hadith that a tree was crying the Prophet SAW used to lean on a tree and give khutbah and then they go to the Masjid and then the Sahaba said that we can hear the tree crying it sounded like a she-camel giving birth like this loud like this and this is Tawad there's a mutawad through hadith multiply attested hadith so yeah, these things are yet why do you mention these things and I said if he said it, it's true who said that? Abu Bakr Sadiq the mushrik came to him do you know what he's saying now he was in Jerusalem the Prophet SAW he didn't mention the Mi'raj immediately he just mentioned the Islam right and Abu Bakr Sadiq said if he said that, then it's true in the hadith of Bukhari so he says that when Quraysh disbelieved me I stood up in the Hijj of Isma'il and Allah SWT manifested a vision of Bait al-Muqtus I think we have to stop Insha'Allah we'll be giving the al-A'am so we'll see what comes in the end we'll stop the al-A'am because we'll pray they're annihilated to God's love and they say things that are incorrect because they're in a certain state so they're like men intoxicated we'll stop there insha'Allah yes man something that I had to have to stop first of all it's a wonderful evening to spend listening to you and learning so much thanks to see you one thing I mentioned to you earlier I'd like to share with everyone yes of course thank you because you had mentioned that bur'aq also means lightning and what we now know from the past people took everything on faith but because lightning or the bur'aq traveled with the speed of light you ask even the kids today they know when something travels at the speed of light time stands still so whatever length of time the prophet took to go to Jerusalem and to all the heavens and come back and so on for him the time just stretched out because he was traveling at the speed of light and the reason I mentioned this so important is because so many of the young people are so overwhelmed by science and they see science versus religion this is how it's projected in the schools even though we know in Islam science is really a way of understanding what Allah created but I think this is important especially for the children and mothers to understand to explain to their kids when they come up to the school yes time stands still the prophet all the time he needed Mashallah that's true there are fighter pilots who go up in these F-16s and they actually documented this when they hit Mach 2, Mach 3 that they actually noticed that their clocks will slow down even at that speed so imagine if you're traveling like you said close to the speed of light then when you come back to earth you haven't aged as much as everyone else has theoretically so I was talking about your own history channel what's the closest star system what is that called? Alpha Centauri he said there was a scholar who said if we can build a spacecraft that can travel the speed of light go to Alpha Centauri you can take a two-way vacation there come back it's been a month for you about ten years for people on earth theoretically possible of course you can even build a spacecraft that's unless Allah is kind of a doubt we'll need to have it but the Quran is her name look at that yes sir so I mean what I have heard is I don't know how far it is true but that the domo rock is the place from where Prophet Muhammad s.a.w. ascended to the heavens on Leraj so it is also said and I want to like get a verification how far that is true that the rock also started moving when Prophet Muhammad s.a.w. ascended and Prophet Muhammad s.a.w. said you stay here and the rock has moved and it is like a little bit I mean kind of suspended in the is that something true or that is just like a kind of a story or something it doesn't seem to be authentic I've heard this many times it seems like this comes from later sort of traditions from poets that the rock began to rise and then he actually made it go back down I don't think there are authentic traditions that mention that right okay yes sir you were saying earlier that at the end of creation it really said you can't go any further because I combusted the plane me and several people that they got caught that the grill actually tried going up and then his wings started to burn so with that we will get to believe that angels do what Allah tells them to do and that would be useful to them yeah even this tradition of Jibril a.s. combusting there is weakness in this tradition as well but that's true the angels don't have free will like human beings so Jibril a.s. you know because he's the so-called host of the Prophet s.a.w. during this journey it's conceivable that he would try to go beyond not beyond creation but beyond the city of Muntaha is the Arsh in the Qala and that's all created so the Prophet s.a.w. said that he never left creation he is created so a created entity cannot leave creation just as a creator cannot enter into creation these are mustaheed this is inconceivable for that day but that was the place where no so somebody would say who's writing the pen is scratching who's the writer there's no writer pen is scratching because Allah said right so this is all in created reality jannah is a created place the Arsh the Qursi all of these things are created the only thing that not created is Allah subhanahu wa ta'ala and his actions and attributes right he's al-kharib everything else is maqluqat and the nature of maqluqat is that a change ta'weel anything that changes is created that's how you can tell something is creator or created so automatically anyone comes up and says I'm God just by him saying that he's invalidated disqualified as being God because human beings are changing you can't see me now but I'm actually changing I'm aging before your eyes right now it's very subtle it's very slow my beard is getting longer you can't see what is happening we're all changing everything's in a state of flux except Allah subhanahu wa ta'ala because he is not in creation right and Allah subhanahu wa ta'ala he has pre-eternality and he has post-eternality he's the first without a beginning the last without an end this is impossible for us to conceive because we're human beings and we live in a linear world once upon a time and then it lived happily ever after that's how we think that's how the Bible is written the Bible says in the beginning God created the heavens and the earth in the beginning and then you have the book of Revelation and they lived happily ever after right the Qur'an however is not linear it's circular because Allah is the author of the Qur'an Allah subhanahu wa ta'ala doesn't say first Allah created Adam and then he goes through the prophets chronologically he doesn't do that he goes to Musa al-Islam Ibrahim al-Islam back to Musa al-Islam Issa al-Islam and why is he going back and forth he's the Qur'an is circular in his things which indicates that his author is not a human being that's why initially there was an orientalist when he sees the Qur'an he thinks this is all chumbled it's out of order what's going on here he doesn't understand that this is not written by a human being if they think outside the box when he reads the Qur'an right so Allah subhanahu wa ta'ala on the ulim qiyamah he will give human beings a quality of baka of perpetuity as a gift so when we go to jannah insha'Allah we will never die because Allah subhanahu wa ta'ala gave us this quality of baka perpetuity that he has naturally that he has inherently we've given to us and the people of jannah khari dan fiha forever and ever as the Qur'an says right and Allah doesn't make this promise so Allah subhanahu wa ta'ala will not say in the ulim qiyamah I know I said this is my Qur'an but I'm going to break my promise destroy creation and have no jannah because why well wa'ad Allah ihaq because Allah Himself says my promise is true Allah Himself says it right so when it comes to a wa'ad on the believers a promise on the believers Allah will always fulfill His promise if Allah makes a promise to you you can as a word take it to the bank and cash it it's always going to come true but a wa'ad a threat on the believers Allah subhanahu wa ta'ala may forego that threat out of his mercy he may forego his wa'ad his threat right so Allah subhanahu wa ta'ala for example and this is not him being you know showing any type of infidelity or anything like that so the ulim qiyamah use an example imagine a king in the kingdom and he has a law in the kingdom the law says anyone who is caught poaching sheep is going to be killed so a young boy is caught poaching sheep he's brought to the king and the king says to him you know what the penalty is for poaching execution and the boy says but I only did it because my family is starving and the king says okay go away and take the sheep with you that's from the magnanimous nature of the king to forego his threat so Allah subhanahu wa ta'ala would conceivably forgo all the threats and enter all of us in the jannah without any type of reckoning the punishment the grave but that's what we hope for we don't depend on it we don't lean on it because Allah doesn't have to do that Allah can take out his threat on whoever he wants right that's why we have to be between hope and faith and pray that Allah subhanahu wa ta'ala forgoes his threats on us because he'll never forgo his promise yes sir the science and technology has so advanced that they are determining and finding so many things which has they have been told 1400 years ago well in wala dina يقولون ربنا حبلنا وطايا that same يتفكرون في خطي سماوات والأذ ربنا مع خلق حاذا واطل سبحانك وطايا the muslims who determine find things he mentioned this they submit to Allah and make sure of it but in this country the scientists we did it we did it yes how that in how that in the comparison of these two separate things yeah it's incredible Imam Wazali mentions in Athar there's some weakness in it but he mentions that the majority of the people in paradise are simple simple people right so you know it's in Jannah where you find you know Dr. this Dr. that Dr. this Dr. that people who worship their they're because it's dangerous the opera can actually hinder your to scheme to Allah to be so much pride in our intellect right it's very interesting you know people who say they can date the universe the four decimal places Lawrence Krauss he's a foremost cosmologist professor atheists and he says that you can date the universe to four decimal places 13.7256 billion years that's when the point of singularity exploded right so you ask him then how where did the point of singularity come from well we don't know yet or some say it came from nowhere it comes from nothing which is a big leap of faith if you can believe something comes from nothing then you can read anything something coming from nothing you know so I use the analogy with my students say let's say I took out my hat I pulled a rabbit out of my hat right that's something from something you know Allah Subhanahu Wa Ta'ala in the Qur'an he is Al-Bari Wa Al-Wasawir he is the one who creates from existing matter and then shapes it as it were going from some creation to another creation but Allah Subhanahu Wa Ta'ala is also Badi or the one who creates out of nothing he creates something out of nothing right so to believe that a universe comes from nothing is a big leap of faith in other words what I'm trying to say is the greatest scientists in the world the biggest atheists in the world they're making a big big leap of faith by saying an entire universe can come from nothing can they demonstrate that something comes from nothing no they can't they have to take it on faith they used to believe the universe was eternal in the past eternal right you know that's called the steady state model and then it was Einstein who was such an amazing genius who sat at his desk and said you know I'm getting this expanding universe in my calculation for contracting so he added something called lambda cosmological constant which guarantees that the universe has a steady state and then later on we found out that he was actually right in his initial calculations universe is expanding because there's a red shift of the stars microwave background radiation all these types of things so you can extrapolate backwards to a point of singularity right so what is a Joharro fault what is the smallest possible piece of matter what is it so scientists say it's the light quantum it's a photon light everything comes from light very interesting the first words of God in Atorah is let there be light there was light there's a Hadith of Jabba the prophet said the Jabba don't you know the first thing that Allah swt created was the light of your prophet and from that all the rest of creation was extracted is very interesting you know very very interesting you know Dan Goendemmit one of the four horsemen of the new atheism he said the universe came from nothing for nothing by nothing if you want to believe in that type of religion you can that's a religion on scientism or atheism what do you call it creation of whatever you want to call it scientism I guess for nothing by for nothing for nothing by nothing so the point of revelation then there may be a verse in the Qur'an that indicates the Big Bang Theory Allah says Allah the cat Allah the cat Muri Spukai for example the translation is don't be an unbeliever see the heavens of the Earth was one unit of matter and then we them asunder. We clothe them asunder, right? But primarily the purpose of revelation is to tell you why, not how or what. Why, right? So scientists can say what, right? And when 13.725 people in your initial point of singularity, you have long-time quantum mechanics that you have expanding, you have all these scientific jargon. But why? You know, Allah says why. We do not create jinn and human beings except to worship. Ibn Abbas says, We do not create human beings in jinn and inns except to worship. Ibn Abbas, he says that you can't really worship Allah unless you know Allah. So then the purpose is to know Allah. But then you, but then he says, if you knew Allah, you would love Allah. So then the purpose is just to love Allah. That's the purpose of reason. To love Allah. By worshiping Him with knowledge. But you can't get that from, you know, Stephen Hawking or, who's this other guy? Who is the guy in Oxford? Richard Dawkins. I was wrong. Richard Dawkins, yeah. You know, what is it? Roger Penrose is the other cosmologist. Roger Penrose, yeah. What's the, what's his degree in? Richard Dawkins? Biology. Man, biology. The biology is engaging in a theological debate. Right. It's very strange. These people have never studied theology. You know, so it's like the analogy my teachers use is like, you have a, you have a painting, the Mona Lisa. And you take a scientist and you say analyze this and the scientist will go up to it. He'll take a sample from the paint. You know, he'll, he'll do a carbon dating on the canvas. You know, give you all this information, how this paper is from Florence in the 15th century and the paint is acrylic and it's from here and all of, all of this information, all this information, right? And they put a child in front of it. Let me say, what is this? And the child says, why is she smiling? Why? What does it mean? So who is closer? Which one of these two people is closer to the mind of the author of the artist, is the child? Because he's asking the better question, the more transcendental question of why not what, what is there? Right. But why? That's revelation compared to science. And they're not at odds. Yes, sir. Is there any specific readings or prayers that are beneficial? You got to read this. Not that I'm aware of. No, not that I'm aware of. The, the Arama say that, that every movement can go on in the garage. And that's the Salah. That's the prayer. You can't go physically. So there's two things that, that a saint, a Wali, we believe in al-Riyadh, right, saints. There's two things that a Wali cannot do that a prophet can't, because a Wali can perform miracles with al-Qaramat. They're different than the Mordidah, which are perfecting miracles. So a Wali cannot receive revelation, tanzil, right, because revelation, the door is closed. And also we cannot make a physical Miraj. But the Ruh can make a Miraj. There's even a hadith, it's attributed to the Prophet, say, I don't know the strength of his authenticity, that the prayer, As-Salaat, As-Salaat, Miraj, the movement. The prayer is the ascension of the movement, of the believer. You can pray for that. You know, some of these, you know, some of the Arama, when they go on a new prayer, they're not here, and time draws it out. You know, like you're watching a good movie, like you're watching Titanic, right? Like four hours long, you're watching Avatar or something like that, and you're sitting there, and you're loving it, and then you would go, oh, it's been three hours, it's gone, because you're so immersed, you lost time. Right? That's how some people are in their prayer. That just, it's gone, because they're not, they're not really there. You know, there's a companion named Ibad bin Bishor. And he was praying at one of the Bedouin tribes from Badi Khattafan. He saw him praying, and he started firing arrows at him. And Ibad bin Bishor kept talking to him out of his body and praying. And then the other prayer he showed. Right? Because he's in, he understands that he's in prayer. Right? There's another companion who had a compound fracture in his leg, and the bone is sticking out. You can't set it at that time to cut off the leg. So he tried to amputate it, and he went, ah! So he said, help me to my good foot to come up. And he says, oh, oh, oh, make sure his leg off didn't make a sound. Because he's in prayer. One of my teachers, he studied in Syria, he told me this story. He said he was in the front row of the messages. And during the prayer, a tank came into the mosque. A tank. Imagine how loud that is. Everyone scattered except me, Mom. He was dead there. He didn't even budge. And then he said, did you know a tank came into the mosque? Yeah, what? Really? He looked around a lot. I did not get here. Is there any? So that's what we should pray for. That's a good thing to pray. Focus on the prayer. You know, focus on the prayer is very important. Okay, I think we'll stop at this point. Thank you for coming. May Allah bless all of you. May Allah bless all of you. May Allah Subh'anaHu Wa Ta'ala increase our understanding and our knowledge. May Allah Subh'anaHu Wa Ta'ala increase our love of Allah the Messenger. May Allah Subh'anaHu Wa Ta'ala give us a tawfiq that implement our prayer on a daily basis to help our families implement their prayer, our women and children and husbands. They're not praying. May Allah Subh'anaHu Wa Ta'ala give them a tawfiq by means of our dua to help them implement the prayer, to keep their prayer going, and also to give us focus in the prayer, the focus of the Sahaba, the focus of the Awliya and Anbiya of