 Insha'Allah tonight. We're starting a new series. Sorry about my voice. I'll do the best I can Recovering from a cold the the title of the class is selected readings from and Reflections upon a world famous text on prophetology called Kitab-u-Shifa by Qadi Ayyadi ibn Musa, Rahimahullahu ta'a'ida The and we'll start promptly at seven Every week, and then we have to end right at eight So I'll go through the text and you can ask questions as they come up just raise your hand insha'Allah So the the the text is four parts The fourth part of the text is on the akam the legal rulings We're actually going to skip this part. It requires a lot of Contextualization a lot of commentary It's beyond the scope of this class The first three parts we will touch upon the first part is Concerning the descriptions of the Prophet Muhammad sallallahu alaihi wa sallam in the Quran and hadith It's four chapters. The second part is concerning the rights which people owe to the Prophet sallallahu alaihi wa sallam That's four chapters The third part is concerning belief in the Prophet. So aqidah prophetology The wajibat the mustahilat and the mumkinat the obligatory The inconceivable and the conceivable attributes of any Prophet really And that's two chapters It's the first part has four chapters the second part has four chapters the third part has two chapters So that's ten chapters. We have ten weeks So we'll take a chapter a week insha'Allah ta'ala We're not going to read through the entire chapter. It's just not enough time. So I will highlight some basic or main points Textual highlights of each chapter The main thing is just to read the text millions of people have this text sitting on their bookshelf at home But people don't read books That's just the human condition the vast majority of books around the world are never read So a gathering like this is simply an opportunity for you to relax and listen To someone else reading the text insha'Allah ta'ala or at least a portion of it So we'll begin insha'Allah ta'ala the name of Allah subhanahu wa ta'ala and When we talk about the Prophet sallallahu alayhi wa sallam We have to be sort of weary of our Intentions That we should be We should sit In a respectful way. We should pay attention When mom Malik Ibn Anas was approached by students They would ask him let's study Fiqh and he would immediately begins giving them lessons And they would ask him to study hadith. He would actually go and take a shower He would put on clean clothes. He would apply perfume And he would he would he would teach the hadith the the sayings of the Prophet Muhammad sallallahu alayhi wa sallam The utmost respect and reverence and expected his students to also have that type of reference reverence insha'Allah ta'ala So chapter one Allah's praise of him and his great esteem for him. So he says here Allah subhanahu wa ta'ala says Laqad ja'a kum rasoolun min anfusikum a messenger has come unto you from Among yourselves. This is the famous ayah in surah to toba ayah number 128 the commentator here actually has a footnote Saying that there's a variant reading of this ayah Min anfusikum means from among yourselves, but there's another reading Which is not as strong. It's a shah the reading. So it's anomalous. It's it has a strength of a hadith Laqad ja'a kum rasoolun min anfusikum anfusikum rather than anfusikum Both are correct in meaning, but anfusikum is towatur. It's multiply attested So only this can be recited in prayer, but anfusikum is the superlative of nafis Which means precious? So the ayah can be understood a messenger has come unto you From the most precious among you that the Prophet sallallahu alayhi wa sallam Is the most precious of human beings now probably yet says Allah informs the believers or the Arabs of the people of Mecca or all people According to different commentaries on the meaning of these words That he has sent to them from among themselves a messenger whom they know Who is positioned they are sure of in his trustworthiness and truthfulness. They cannot but recognize So reputation and integrity are extremely important It was Aristotle who said that there are three modes of effective persuasion If you want to persuade someone of a point that you're making you should have a logos and that's basically Strong reasoning you should make sense You should have pathos, which is an appeal to emotion So you're not sort of monotone. I'm very monotone. I guess That's why it's important for There to be some sort of emotional connection with the speaker and then ethos ethos is the Integrity of the speaker himself or herself that this is extremely important The Prophet sallallahu alayhi wa sallam he was nicknamed by the Quraysh before the Wahi before the The descent of the Quran It was nicknamed a Sadiq Al-Amin So this is someone who is recognized amongst all the Arabs as Someone who is truthful and trustworthy In fact Allah subhanahu wa ta'ala commands him in the Qur'an to remind his people فَقَدْ لَبِثْتُ فِيْكُمْ عُمرَ من قَبْلِهِ That indeed I have lived an entire lifetime before this In other words look back at my life. There was nothing that they could Point to in the past and say now you're claiming to be prophet. What about when you did x y and z in the past? What about that? This is a problem people have today even people who make toba and they move on there are others There's always going to be people who are going to look in their past What about when you said this or did that? right The Prophet's reputation is without question. No one can point to anything in his past So this is something that they recognize He says therefore since he is one of them, they should not suspect him of lying or Of not giving them good counsel There was no Arab tribe without dissent from or kinship with the messenger of Allah Salallahu alaihi wasalam This according to Ibn Abbas and others is the meaning of his words Except love for kin so he's mentioning He's he's a he's partially quoting an ayah From Surat Shura chapter 42 verse 23. It's a very famous. Ayah Allah Subhanahu Wa Taala says Qul Qul laa asalukum aalihi ajran illa al-mawaddada fi l-Qurba Say the Qul is an imperative to the Prophet sallallahu alaihi wa sallam Say I do not ask for any type of reward for this except for love of kin and Ibn Abbas says the meaning is something like Oh Quresh, you should keep good relations between you and me Because we are all kin In other words if the Prophet sallallahu alaihi wa sallam is honored then Quresh will be honored Because he is from the Quresh Other exegetes like Ibn Ajiba in Imam al-Qurtu bi They say that this ayah is a reference to the Prophet's Ahl al-Bayt A family of the Prophet sallallahu alaihi wa sallam that this is an imperative in the Quran The love of the Prophet's family Mama Shafi'i said Ya Ahl al-Baytir Rasulillah, chubbukum faradun alayna fi kitab illa All people of the prophetic house Love of you is obligatory upon us according to the book of Allah subhanahu wa ta'ala So he is the noblest highest and most exalted of them and then he asks a rhetorical question How much further in the ayat can praise go? Then Allah continues the ayah. This is again ayah 128 of Atoba Then Allah goes further by attributing to him all kinds of praise worthy qualities Greatly praises his eagerness to guide them to Islam His deep concern for the intensity of what afflicts and harms them in this world in the next So Laqadjaakum rasulun min anfusikum and then azeezun alayhi ma anitum There is coming to you a messenger from among yourselves It grieves him that that you should perish Harithun alaykum He's deeply concerned over you. He's very covetous over you and The ulama say here many of the ulama say here that this part of the ayah is general It's ahm that this concern of the Prophet sallallahu alayhi sallam is for humanity at large and Then it becomes more intimate more house bill mu'mineena r'uf al-raheem He is to the believers compassionate and merciful So there's a special type of mercy the prophet sallallahu alayhi sallam Manifest for the mu'mineen for the believers. Of course, there's a famous hadith in Bukhari is one of my favorite hadith which exemplifies this That a man broke his fast in Ramadan He came to the prophet sallallahu alayhi sallam and he said my wife and I couldn't control ourselves He broke our fast During the daytime in Ramadan As the prophet sallallahu alayhi sallam he said free a slave and he said I can't afford to do that And then he said you have to fast for 60 consecutive days and the man said I can't even fast three days of Ramadan And he said uh, then you have to feed 60 people He said I don't have anything with what And so the prophet sallallahu alayhi sallam he went out and got him a big basket of dates He said here take this and feed people. He said, you know, there's nobody more poor than my own family And then the hadith says The prophet sallallahu alayhi sallam He smiled until his molar teeth were showing And he said then feed your family with it Right? One of the men of knowledge al-hussain ibn fadl. He said Allah subhanahu wa ta'ala honored him with two of his own names. So r'uf r'ahim Are two of the names of Allah subhanahu wa ta'ala that are given to the prophet sallallahu alayhi sallam so this is This is the sort of Goal of this life the telos of this life philosophers call the final cause Of our lives and the earth is to become a saint The goal is wilaya the Quran says Become lordly In other words to mirror the names and attributes of Allah subhanahu wa ta'ala at a human level Allah subhanahu wa ta'ala is ar-rahman. No one can be ar-rahman Right that is the most compassionate Absolute and infinite sense, but we can become people of rahman Allah subhanahu wa ta'ala is al-afu the one who forgives And we can have that type of Personality to forgive people Allah subhanahu wa ta'ala Is as-salam as-salam does not mean the peace As-salam means the perfect when it relates to Allah subhanahu wa ta'ala And we can strive for perfection in our akhlaq Every one of the names of Allah subhanahu wa ta'ala we can appropriate Right Into our lives This is called this is called Even a name like al-jabbar the compiler How do we appropriate that name? How do we the compiler? Are we supposed to compel people? Well, if somebody commits a crime the ulamas say Then we compel that person to stand trial Al-mutakabir the one who deems himself big Right. Are we supposed to manifest this name? How do we manifest? I asked one of my teachers and he said Imagine someone's insulting you But you don't return the insult You walk away. You deem yourself better than his action Not better than the person So Allah subhanahu wa ta'ala knows the heart In that sense we can manifest the name of Allah al-mutakabir And there are many ulamas write books on this topic al-ghazali has when Imam Sayyuti and many many others ibn ajeeba So prophet sallallahu alayhi sallam He is related I say da'ali That he said the words of Allah from among yourselves means by lineage relationship by marriage and descent There was no fornicator among his forefathers At the time of Adam All of them were properly married There's no zina in the direct ancestry of the prophet sallallahu alayhi sallam Many of the ulema also maintain. There's a difference of opinion about this Many of them also maintain. There's no idolatry in the direct ancestry of the prophet sallallahu alayhi sallam There's a hadith that's quoted by imam al-haddad The prophet sallallahu alayhi sallam is quoted to have said that I was passed from pure loins to radiant wounds pure loins radiant wounds Until I manifested Of course the Quran says in the man mushrikun and nages The mushrikin are Filthy in the sense spiritual sense There's a question of the father of ibrahim alayhi sallam azar Clearly is a mushrik according to the Quran Well, there's an opinion that this is not his biological father The biological father of ibrahim alayhi sallam was not azar Was a man named tarikh And this is what ibn hisham says in his seerah of the prophet sallallahu alayhi sallam And his name was tarikh and this is actually also although this is not a definitive source by any means But israelite tradition the taura the book of genesis also mentions his name as tarah Not azar So ibrahim alayhi sallam says yeah, abati to azar ab your uncle can be your ab So many of the ulema maintain that this is actually his paternal uncle. It's not his biological father In the Quran they use the ayah as a proof text When yaqub alayhi sallam asked his sons on his deathbed, what are you going to worship after me? And they said na'abudu ilaha ka wa ilaha abaika ibrahim wa isma'il wa ishaq We will worship the god of your god the god of our fathers abraham Isma'il who is their uncle and isek So they use that also as but there's a difference with opinion about that ibn abba said that the words of allah When you turn about among those who prostrate so this is in surah number 26 a shu'ara first 218 and 219 Alladhi yarat eheena taqum The one who sees you when you stand What taqalubaka fissajideen And you're turning about and those who make sajdah Allah sees you when you stand to pray and he also sees you when you turn about Taqalub Amongst those who make sajdah ibn abba said Uh that the meaning of this is from prophet to prophet Uh until allah subhanahu wa ta'ala brought you out as a prophet in other words the reference to the prophetic light that was Um Among the mu'mineen from his ancestors from adam alayhi sallam the light moved to sef which um found its way to Nooh alayhi sallam eventually to ibrahim to ismail Eventually to adnan Eventually to the prophet sallallahu alayhi sallam Ja'far ibn muhammad assadiq He said that allah knew that his creatures would not be capable of pure obedience to him So he told them this in order that they would realize that they would never be able to achieve absolute purity in serving him Between himself and them he placed one of their own species clothing him in his own attributes Of compassion and mercy So the language here is a bit mystical. It doesn't mean that the prophet sallallahu alayhi sallam Is some sort of divine incarnation The prophet sallallahu alayhi sallam is an exalted manifestation of allah's attributes of beauty That's how we can think of it He brought him out as a truthful ambassador to creation Made it such that when someone obeys him, they are obeying allah And when someone agrees with him, they are agreeing with allah allah says Surat al-Nisa ayah number 80 whoever obeys the messenger Is obeying allah? There is a non-distinction in obedience It is impossible to be in obedience to allah and disobedience to the prophet sallallahu alayhi sallam Their obedience is equal yet. There is an ontological distinction Meaning an essential distinction meaning that the prophet sallallahu alayhi sallam is ontologically Essentially inferior to allah sallallahu alayhi sallam because the prophet sallallahu alayhi sallam is not a deity He's not divine in that sense He's not a god He's the best of creation Yet when one obeys the prophet sallallahu alayhi sallam It is as if they are obeying allah sallallahu alayhi sallam Because the prophet sallallahu alayhi sallam only speaks the words of allah sallallahu alayhi sallam All of his speech is wahi all of his speech. Wa ma yantikoo anil hawa Ma yantikoo insuraatul najam. Ma means never he never speaks from his hawa Inhua illa wahi yuha Allemahu shadeed al qawa Whatever he says is nothing but wahi revelation Even one of his companions Abdullah ibn amr ibn al-as asked him Shall I record initially he he commanded them not to write down the hadith But then later when it was There was there was a clear distinction to be made between the Quran and hadith He had scribes that would write down some hadith. So one of the scribes asked him What about when you're angry? Shall I write down the hadith when you're angry? And he said By the one who who Raised me In truth by the one who made me a prophet Nothing comes out of this meaning his mouth except the truth Does anyone know where this is in the Quran everyone has to know where this is You know if you meet a christian on the bart He's going to quote john 316 Every christian knows john 316 What surah is this? Good guess Surah 21 verse 107 21 107 This is a quintessential verse the quintessential prophetological verse We did not send you except as a mercy to all creation to all the worlds And he says here that many of the ulama They point out that his very being was mercy because Allah subhanahu wa ta'ala uses a noun in the ayah and not a verb Wa ma'a rasana ka illa rahmatan. He doesn't say an tarhama or something. He doesn't use a verb He uses a noun an a noun or a mustar an infinitive Describes the essence of a person the essence So if you use the verb a verb Could mean at some point in time Right, it's descriptive, but it doesn't describe necessarily the essence of someone Someone could be merciful sometimes a tyrant other times if the verb is used rahmatan Is the mustar is a noun And then also the statement is very strong in arabic rhetorically It's a it's an affirmation after a negation in arabic. It's called if that bad enough Allah subhanahu wa ta'ala could have said That you know that I sent you as a mercy But he said we did not send you Except as a mercy So this is a very strong statement in arabic rhetorically It's like the shahada We don't our shahada isn't allahu maujud Or something. Allah exists Allah is one There is no god Except god if bad if bad bad enough Affirmation after negation very very strong statement It's difficult to translate How the iyad mentions the hadith here Al bazaar my life is a blessing for you. My death is a blessing for you My life is good for you and my death is good for you From the prophet sallallahu alaihi wa sallam. How is his death a blessing for us? Well in his grave Sallallahu alaihi wa sallam he continues to supplicate for the umma And salawat are conveyed to him on fridays by malayka Uh, sorry All the days except for friday they're conveyed to him and on friday he actually hear the salawat He says in the hadith sound hadith He hears the salawat with his own ears and responds with his own tongue That's in this world and then what follows after death is the the great shafa'ah of the prophet sallallahu alaihi wa sallam on the yom al qiyamah This is how we understand my death is good for you He's I mean this is just the first two pages There's so much in this text. It's amazing Let's see how I do it any any questions anyone need clarification. Don't be afraid to raise your hand Then he quotes this famous aya to nur This is an amazing aya. You know when I was 17 years old A bit late, but it's the first time I read the quran It's English. I didn't know any arabic I didn't know alif from ba I read the quran and You know, I I think I understood every verse in the quran Probably half of it was wrong maybe 90 percent, but I think I understood something from it Except for this verse. I had no idea what this verse was talking about Aya to nur. This is also called the parable of the shining lamp Allah subhanahu wa ta'ala says Allah nuru samawati wa l-arbu Allah is the light of the heavens and the earth. Allah is the light In logic, this is called an analytic statement So the predicate Is a definition basically of the subject. Allah is the light of the heavens and the earth It's also called a cataphatic statement in theology cataphatic means a positive statement about god As opposed to an apophatic statement, which is a negative statement about god For example, while them yaku lahu kufwan ahad, them is a negation And that's the safer way to talk about god is to say god is not this or that rather than god is So cataphatic statements are rare, but we have them in the quran. Allah subhanahu wa ta'ala can say whatever he wants about himself So he says Allah is the light of the heavens and the earth And the meaning of this according to suyuti is that Allah subhanahu wa ta'ala is the source of all light The source of everything Then he says methodu nurihi The similitude of his light a light that he owns This is not an analytic statement. This is a construct statement Nurihi means a light that he owns So the adama here they point out ibn abbas imam ar-razi imam suyuti They say light here is a symbol for the prophet sallallahu alayhi wa sallam That the parable the shining lamp has something to do with the prophet sallallahu alayhi wa sallam The likeness of his light is like a niche therein is a lamp the lamp is in a glass Because everyone understand what a niche is These pre-modern homes you would have sort of a dug out in the wall You would place a lamp and it would light up the whole room a lamp inside of a glass That's called a niche or a niche and both of both pronunciations are acceptable in english So this is what razi and suyuti say That the niche represents the sardar the chest of the prophet sallallahu alayhi wa sallam And the lamp within the niche is iman is faith And the lamp is in a glass zujajah That is the pure heart of the prophet sallallahu alayhi wa sallam The glass as The glass as if it were a glittering star Tindle from a blessed olive tree So the glass is so It's so pure is so shiny Right it looks like a like a brilliant star meaning the heart of the prophet sallallahu alayhi wa sallam is so pure It's been so purified by Allah subhanahu wa ta'ala of the diseases of the heart Kindled from a blessed olive tree the olive tree here according to this Symbolism is a reference to ibrahim alayhi sallam. He was a forefather of the prophet sallallahu alayhi wa sallam He's not from the orient or the oxidant ibrahim alayhi sallam is the father of all nations. That's what his name literally means Yakaadu zaituha yuddiu wa laulam tam sassu al-nar Whose oil would nearly shine even if no fire touched it now oil Is that which is internal or natural to the lamp? That which is internal or natural to the human being is reason Is conscience In latin con means with and science means knowledge Or fitra. There's an innate disposition That the conscience or the prophet's sense of reason his fitra would almost come in into the state of marifa Even before the fire touched it and fire here in this symbol means revelation Wahi That even kathir he says the prophet shone he shined even before the revelation touched him Right, this is what bahir of the monk noticed when the prophet sallallahu alayhi wa sallam was 10 or 12 years old He traveled to bostra with abu talib in bahir of the monk. He noticed there was something happening with him Pre prophetic miracles irhas their call That through his intellect he would almost come to marifa To intimate knowledge of allah subhanahu wa ta'ala even though the revelation never touched him The sages from ahlid kitab they knew before the quran. There was something special about it. That's the meaning of it Even before and then when the revelation does touch it Noor on ala noor Aqal upon naqal Reason upon revelation So the lamp is illuminated With oil and fire A lamp is illuminated with oil and fire With that which is internal or natural to it and that which is external or given to it The heart is illuminated with reason and revelation That which is internal to the human being Conscience reason And that which is given to the human being revelation This is true illumination of the heart reason and revelation There are people who reject the revelation And they worship the aqal of the intellect They think they can know everything And this leads to a type of rigid rationalism This leads to a type of Denial of higher moral authority That there's no moral authority over us as a nation or an entity so we can make up our own rules If it's good for us, then it's right We're lying on reason. You can justify anything these people in our country. They're vermin. Let's exterminate them It's good for us. Why not? It'll be good for us And then you have people that lean on revelation and forget about reason They become these dogmatic literalists Naqal heads is one of my teachers said No aqal it's all naqal naqal heads And they become extremely violent Because they're looking at nos they're looking at the text And the text says this That's what we have to do. Well, wait a minute What about the maqasid? What about The aims of the sharia? What about the waqir? What about the reality of the world? How to implement? No, no, no. Don't think about that brother. Just do it. Don't think just do it It's a big problem It's a beautiful Ia Allah guides his light The prophet sallallahu alayhi sallam Whoever he will Allah makes examples for people and Allah has knowledge of everything And ibn jubair said by the second light he means mohammad sallallahu alayhi sallam The light of the prophet sallallahu alayhi sallam And he goes on to say sahala to study The lamp means his heart the glass is the breast so on and so forth What we just mentioned It's oil would nearly shine i.e. his prophecy is almost evident to the people before he speaks Just like this oil It's like, uh, abdulla ibn abdulla ibn salam Who was a rabbi or a junior rabbi bani koreda, but bani kainuka in madina And he just looked at the face of the prophet sallallahu alayhi sallam He said, ah Araf to anna wajja who lays to be what you cut down I can i recognize in his face. It's not the face of a liar Araf to means to recognize something There's something special about this man Hassan ibn thabit who was paid some money by The mushrikin so the mushrikin in madina that wanted to disbelieve in the prophet sallallahu alayhi sallam They outwardly said they were muslim they became the munafiqin, but they were mushrikin They paid Hassan ibn thabit write a poem and and insult the prophet sallallahu alayhi sallam And Hassan ibn thabit he said he just he looked at the face of the prophet sallallahu alayhi sallam once instantly walked back and he said That's it for me One glance is enough It's mentioned in the new testament also like Six or seven of the disciples of isa alayhi sallam allahu alam But it says in the text in the gospel of john that they became disciples of isa alayhi sallam because they because he looked at them And that was it just another the glance they said oh, that's it This is the real deal one of the saints of Yemen He said that The people from the city they come and they sit in my presence And they're full of themselves. They think they know things Our teachers say that one of the requisites of attaining knowledge is what's known as kinosis Or takhliya one must empty oneself of things be like an empty vessel Forget what you think you know and be ready to receive. So he said they come and sit in my presence And i'll say something and they argue and it's back and forth. They don't learn anything Then he said a simple bedouin will come Who will you know urinate and in public He'll come and sit in my presence and i'll give him one glance And it'll change his life So the prophet sallallahu alayhi sallam's glance is powerful the bedouin who came into his presence and he started trembling Uncontrollably the sahaba said well, what's wrong with you man? So trembling The prophet sallallahu alayhi sallam. He said relax. I'm not a king I'm just the son of a woman who used to eat dried meat. This is how he described it. This is from his towado sallallahu alayhi sallam Then here he talks about the ayah It may not exalt your remembrance There's a long section here abu sa'id al-khudri radiallahu alayhi sallam who related that the prophet sallallahu alayhi sallam said jubil alayhi sallam came to me and said My lord and your lord says Do you know how I exalted your fame? Arafa kaifa rafaatu zikrak Do you know how I raised your remembrance? And he said allahu alam And jubil alayhi sallam said that your lord said the hadith kudsi Itha dukir tu dukir ta ma'i Whenever I am mentioned you are mentioned with me in the adhan in the iqama in the shahada Because a lot of people They will confirm la ilaha illallah Christians and jews la ilaha illallah Even deists Like people who don't believe in a personal god Right they're called deists that there's a god. He's a creator, but he's sort of a watchmaker He doesn't really care About what's happening on earth. He just kind of lets us do our thing absentee landlord They say yeah that there's no god but this creator god fine, but muhammad o rasoolallah This is what makes god imminent or close Loving kurba kurba ma'iyah The fact that the prophet sallallahu alayhi sallam the fact uh the fact that Well, he mentioned the fact that mention of the prophet is directly connected to mention of allah also shows that obedience to the prophet Sallallahu alayhi sallam is connected to obedience to allah And is and his name to allah's name allah says obey allah and his messenger Obey allah means follow the quran kitab allah What does obey the messenger mean? For people who say reject the sunnah We are quran only people Obey allah and his messenger. What does that mean? Obey the sunnah believe in allah and his messenger And he says here qadi iyad says allah joins them together with a conjunction wah meaning and Which is a conjunction of partnership and partnership here is a loaded term Don't get the wrong idea partnership not with respect to essence attributes or actions No one shares in allah's essence. No one is deity except allah No one has these qualitative attributes Uh that allah has nobody nothing other than allah is omniscient omnipotent So on and so forth has ilm mutlak perfect knowledge Think of the hadith of jibreel alayhi sallam jibreel alayhi sallam said no omar he said that The prophet sallallahu alayhi sallam said to him Ataddi man assail. Do you know who the questioner was? It was jibreel alayhi sallam, but he asked omar Do you know who the questioner was and omar said allahu wa rasulahu a'lam? Allah and his messenger know best This does not mean that allah and his messenger have equal knowledge All right, because i'm thinking of a number now between one and a million You don't know what it is I do and so does allah Does that mean I have the same knowledge as allah? Of course not Also the wow of conjunction implies an essential hierarchy Allah is the foremost. He is the greatest Then the prophet sallallahu alayhi sallam He says here it is not permitted to use this conjunction In connection with allah in the case of anyone except the prophet sallallahu alayhi sallam Why because again It is it is impossible for obedience to allah to conflict with obedience to the prophet sallallahu alayhi sallam With anyone else it can conflict If I say for example obey allah and obey your sheikh What if your sheikh disobeys allah? It's conceivable So it's in it's impermissible to make such a statement Now there's another verse in the Quran obey allah and the messenger And those in authority over you So this is understood as hierarchical and conditional obey Those in authority over you as long as They obey allah and his messenger Right remember Abu Bakr sadiq his first day of his caliphate He stood he sat on the minbar of the prophet sallallahu alayhi sallam He said i've been elected but i'm not the best among you obey me as long as i obey along his messenger And disobey me if i disobey This was his first sermon There's something in this hadith there's a hadith here he mentions someone was speaking in the presence of the prophet sallallahu alayhi sallam And he said Man yuti allah wa rasulahu faqad rashada Whoever obeys allah and his messenger has been rightly guided So he said whoever obeys allah and his messenger Has been rightly guided And whoever Rebells against them and he used the dual form at the end of the verb He said hema yasi hema Right whoever rebels against them um Has aired and the prophet sallallahu alayhi sallam looked at him according to the hadith This hadith is in abu dawud and nasaayin muslim and he said What a bad speaker you are So the commentary says the prophet sallallahu alayhi sallam He disliked the two names being joined together In a way that implies equality Because he used the dual form So in the quran Allah sallallahu alayhi sallam says allah wa rasulahu a haqqu an yurduhu Allah and his messenger it is more befitting that you should please them But a it's only who a third person masculine singular Pronoun is used but the meaning is understood as both of them Allah subhanahu wa ta'ala doesn't say who ma he doesn't use a dual pronoun Because the dual form in arabic implies a real Equality So allah subhanahu wa ta'ala Never refers to himself in the quran With a dual verbal form or a dual pronoun This is subtlety in the arabic So the prophet sallallahu alayhi sallam he didn't he didn't mind Ma yuti allah wa rasulahu wa rasulahu Fa qadrashadah Whoever obeys allah wa and the prophet and the prophet wa Is guided Wa man ya'asimiha Using the dual he didn't like that part don't join me with allah Using a dual form in arabic. It doesn't happen in the quran Now allah subhanahu wa ta'ala uses a royal plural sometimes He says nahnu Right inna Anzal nahu Filet inna anzal nahu Right nahnu aqrabu ilayhi min habli al-warid We This is this is a it's called the pluralist majestatist the royal plural and it's understood that this is uh A royal plural it's used because allah subhanahu wa ta'ala is speaking from a position of majesty It does not in any way denote a plural of numbers a plurality of numbers or something like that It is related from umar radi allah ta'ala anhu That the prophet uh that um That he said to the prophet part of your excellence with allah is that he made Obedience to you obedience to allah allah says whoever obeys a messenger has obeyed allah And if you love allah then then follow me and allah will love you It is related that when this ayah was sent down so this he's he's quoting Ayatul imtihan this is called ayatul imtihan Surah number three ayat number 31 331 Paul in kuntum tuhebbuna allah fattebi'ooni yuhbeb kum allah Wa yaghfirulakum zulu bakum say if you love allah then follow me Then allah will love you and forgive you your sins When this ayah was sent down the people said muhammad wants us To take him as a mercy in the way the christians did with isa aley salam So then the very next verse allah revealed Paul ati allah wa rasul say obey allah and the messenger So obey not worship. It's not the same way the christians Revere isa aley salam It's not to worship the prophet sallallahu alaihi salam Worship is only for allah subhanahu wa ta'ala And in the previous umam people would make sajda to prophets But that practice is abrogated Like we read in the quran that the brothers of yusuf aley salam they made sajda to him. This was not a sajda of For for purposes of ibadah It was for ta'al deen. It was it was for reverence. This was permissible in the previous umam It's been abrogated in our sharia And if somebody does it and their intention is reverence, then it's haram If their intention is worship is kufur Companion kind of went into a state and he prostrated The prophet sallallahu alaihi salam out of reverence and the prophet picked him up and he said we don't do that So revere the prophet sallallahu alaihi salam Because he's worthy of reverence Because he has virtue nowadays We revere skill and fame and things like that Some famous sports star dies and people can't sleep for a week and there's You know memorials in several different countries around the world For this person whose ethics are very questionable Based on experience As we said reputation is very important But we don't we don't revere virtue anymore People die all the time that are pious that are wise that are charitable That are humble that are selfless We don't even know their names But Allah knows their names But the Qurani of qurukum. This is the most important thing not that people remember you on the earth This is what the pre-islamic Arabs wanted. They didn't believe in an afterlife They would make vicar of their aba they would make vicar It would actually come together and start making vicar of their ancestors And they believe that by doing that they would somehow live forever. That's how they're immortalized But what we want is The vicar of Allah But the remembrance of Allah of us is the greatest thing yes, um Yeah, I mean there there are aspects of cultures that are that are problematic from our perspective I ran into this issue. I used to be a ace of practice karate and uh And you have to bow literally make a rukuor right to your Sensei Of course, my intention was never to worship anyone But even to revere someone with such an act of genuflection Is impermissible there might be some diverse opinion about that. But um, so I I just told my sensei I said And this is when I first started practicing the religion So I was uh I didn't use a lot of tact, but I did I was smart enough to say, you know, I'm not going to bow to anyone So oh, that's fine I mean we it's it's yeah, I mean in this culture if a man doesn't shake a woman's hand people are offended I told that story a while. I mean I won't go into it now, but this happened to me one time and somebody This woman said I'm so offended. He didn't shake my hand and I turned the tables on her and I said my religion offends you. I'm so offended that you're offended So there are aspects of culture that we can certainly like one of my teachers explained to me like Cultures are like different colored glass glasses in Islam is like pure water. You can pour it into the glass and you know the water You know The water goes into the glass so you have different color it would appear to be different colored water But it's really the culture sort of interacting With the religion and that's fine, but there are certainly aspects of culture that are problematic The prophet sallallahu alayhi sallam he would speak out against them There are aspects of arab culture that he had no problems with that are actually very good The Arabs were very uh, chivalrous people Is it something that's dying now chivalry? You know you open the door for a woman now and they they want to bite your head off Offer a seat this happened to me offered a seat to a woman on the bar. I don't need your seat. What do you think you are? Oh, sorry All right, and they were they were very hospitable. They were generous people, but they're also prone to warfare There are aspects of the culture that were extremely misogynist. They would practice wadul banat female infanticide The prophet sallallahu alayhi sallam spoke out against those aspects Arab men didn't necessarily like to admit that they love their wives It's just sort of a macho thing, but they asked him Are you nasa habu ilayk? It's aisha It's all mentioned as well Is that that's true? So we do have like three minutes if there's another my wife texted me. Do you want a cough drop? It's too late now Next week. We'll uh, inshallah. We'll uh Give you the highlights for part one chapter two. So 10 chapters Of the first three parts of the text inshallah Yes, sir a kitab of shifa by qaldi ayyad It's a very famous book One of the most famous books ever written on the prophet sallallahu alayhi sallam One of the most commented Commentated upon books probably just after buhari and muslim This kitab of shifa. He was an andalusian scholar. He died 1149 of the common era. So it was a great uh Maliki exegit uh jurist as well Very comprehensive beautiful text. You should have been in your house just for barakah even Even if you don't read I mean I mentioned earlier people don't read books and try to do your best to read them But even just having it in your house This is good Did he proceed ibn ishaam or Came after the way after he was he wrote this during the crusades This is why there's section part four of the book is Is difficult to navigate part of the reason is because some of the christians the crusaders will go on these martyr missions They would actually go into a public square and defame the prophet sallallahu alayhi sallam Insult the prophet on public because they wanted to be killed by the authorities There's there's some contextual. That's why part four is difficult. There's a lot of context that needs to go with it Amazon is it? It's a beautiful translation aisha abdu rahman biuli Like I said, we're just touching the surface of this text. I promise to do chapter one. We probably read 5% of chapter one requires a little bit of light commentary There's an extraordinary ocean of knowledge See you next week inshallah We're continuing This is our second week We're gonna actually continue here with the first chapter Uh, there's Very important points that qadi ar-yad makes in this chapter. So we'll stick with it Insha'Allah ta'ala. We only did the first section last week, which was nine pages The first chapter is about 30 pages Uh, so those who want to follow along in the english translation. This is page 10 part one chapter one section two Section two is called this uh, Allah subhanahu wa ta'ala describing him sallallahu alayhi sallam as a witness And the praise and honor entailed by that So Allah subhanahu wa ta'ala he begin uh qadi ar-yad, he begins by quoting a verse from Allah subhanahu wa ta'ala This is an exquisitely beautiful ayah from the Quran, which is in surat al-ahzab Verses number 45 and 46 We have sent you as a witness a bringer of good news and a warner Calling to Allah subhanahu wa ta'ala with his permission and as a light giving lamp So qadi ar-yad he says in this ayah Allah subhanahu wa ta'ala endows his prophet With all the ranks of nobility and every praise worthy quality He made him a witness over his community by the fact that he has conveyed the message to them So one of the duties of a prophet is called tabligh He has to convey the message That is one of the special qualities. He is a bringer of good news to the people who obey him A warner to the people who rebel against him He calls for the oneness of Allah to worship him. He is a light giving lamp by which people are guided to the truth One thing to notice here from A linguistics standpoint according to muslim philologists All of these titles of the prophet sallallahu alayhi sallam in these two ayahs. They're all indefinite nouns called ism nakira And according to rhetoric The ism nakira denotes a degree of greatness that is outside of our frames of reference For example, Allah subhanahu wa ta'ala says That the the kufar from the ahl al-kitab and from the mushriqin They will not break away from their kufr until al-bayinah. That's a definite article What is al-bayinah? A messenger from god not the messenger of god like what a messenger from god Who uh recites purified scriptures? So Shahidan and mubashiran and adheeran and da'iyan and siraj and muniran. These are all indefinite nouns In this ayah, Allah subhanahu wa ta'ala refers To the prophet sallallahu alayhi sallam as a siraj. This word is used four times in the entire quran If you have a concordance, you can look this up three times. It's explicitly talking about the sun the shumps And here the prophet sallallahu alayhi sallam is called siraj And then this noun is qualified. There's a lot going on. Thank you so much I'm still having throat issues. So I need to drink warm beverages A lot contagious inshaAllah it's not corona This uh noun is qualified by the adjective munir. Munir is A form for active participle ism thail, which is related to the word nur And it means something that spreads light. So a lamp that emanates light And illuminates those around him. So just as the sun illuminates those in its orbit The prophet sallallahu alayhi sallam illuminates those in his orbit The sahaba and any who come into contact with him Ata ibn yasir said I met Abdullah ibn amr al-as and said describe the messenger of Allah to me He replied certainly by Allah some of the characteristics by which he is described in the quran can also be found in the taura now in In hadith or or statements from the salaf Where the word taura is mentioned even in the quran The taura doesn't necessarily mean the first five books of the christian bible The pentateuch the books of moses the word taura amongst the bani israel is a very loose term In fact taura could be could signify The the the the whole of their corpus of sacred literature So any so any so taura could mean A jewish sacred text of some sort not necessarily the first five books of moses anyway so it says According to amr ibn amr al-as there is a description of the prophet sallallahu alayhi sallam in some sacred jewish text A prophet we have sent you as a witness A bringer of good news in a warner and a refuge for the unlettered You are my slave and my messenger. I have called you the one whom people rely One who is neither course nor vulgar and who neither shouts in the markets Nor repays evil with evil, but rather pardons and forgives Allah will not take him back to himself until the crooked community has been straightened out by him And they say there is no god but Allah through him blind eyes deaf ears and covered hearts Will be opened end quote something similar is reported from Abdullah ibn sallam and ka'ab al-ahbar and both of these are scholars of bani israel who converted to islam Abdullah ibn sallam is a is a celebrated sahabi and ka'ab al-ahbar is a tadi'i This is it seems like to me. This is a commentary A paraphrase and a commentary of a passage In the hebrew bible, which is called isaiya chapter 42 um in the tanakh the hebrew bible It's also found in the christian bible I believe that isaiya chapter 42 is a clear muhammad in typology a foreshadowing of the prophet sallallahu alayhi sallam Let's just give you a few highlights From that chapter in the bible the hebrew says hen abdi if mahbo behold my abd my servant So we're going to have a description of someone whose primary title is abd And of course the primary title of the prophet sallallahu alayhi sallam in the quran is abd This is his primary title behold my servant whom I uphold The hebrew of isaiya 42 continues Bekhari ratsa nafshi In whom I sold the lights And then it says nafati ruhi alayhi I've put my ruh upon him the speaker is obviously god here And he's saying that I have put my ruh upon this abd my spirit of inspiration My spirit of guidance my spirit of revelation Mishpat le goyim yotsi he will bring judgment or law in order to the goyim Goyim is a hebrew word meaning Gentiles non-jews The word in arabic for goi, which is the singular of goyim is ummi Ummi so the prophet sallallahu alayhi sallam is called a nabil ummi in the quran This has different meanings the unlettered prophet or the Gentile prophet This is one of the meanings of nabil ummi the Gentile prophet the prophet that was prophesized The non-jewish Gentile prophet the universal messenger And then it says interestingly again isaiya 42 leu yashmi'a bi chutzkolo in the hebrew Which means he will not raise his voice in the marketplace And our mother aisha she described the prophet sallallahu alayhi sallam exactly with these words Le sachaban fil aswaq he doesn't raise his voice in the marketplace And this is an indication. This is a way of saying that the prophet's character was very mild mild mannered Sallallahu alayhi sallam, and this is how he's actually described by said na'ali in the famous hadith in the shama'il of imam at-tirmidhi sahlul khuluqi leinul janibi That he's easygoing mild mannered This is how he's described in the Torah in this passage in this sacred hebrew jewish text And then it goes on to say in isaiya 42. It calls this abd berit aam berit means mefaq And aam means aam general universal a universal covenant This this abd this prophet this unlettered prophet this Gentile prophet Is alamia Right? And then it says And then it says He is or go in in hebrew if i were to translate that into arabic. It would be He is The light of the gentiles. He is the light of the unlettered And then it goes on to talk about how the keta rights are going to Adopt this prophet's message the keta rights are the sentence of someone named qaidar qaidar According to ibn hisham is one of the sons of isma'il aleyhi salam And ibn hisham he traces the prophet's ancestry Salallahu alayhi salam all the way back to qaidar or qedar in fact in in hebrew Uh a very popular way of saying arabic is to say leishan qaidar the tongue lisan of of qaidar And then qaidiyat he quotes the aya the famous aya in the quran Alladina yattabi'un al rasul an nabi al ummi Alladhi yajidunahum maktuban'induhum fitorati wal injil those who follow the messenger The unlettered prophet the gentile prophet nabi al ummi also means the motherly prophet like the nurturing prophet Uh whom they find mentioned in the torah and in the injil and in the gospel Commanding them to the right forbidding them uh from wrong Making lawful for them the good things and making unlawful for them the foul things Relieving from them their burdens and the fetters that are on them Those who believe in him and aid him and help him and follow the light which has been sent down to him They are the prosperous. This is surah 12 a'ar off surah 7 verse 157 There's a famous uh Jewish scholar who became a muslim He's a 12th century Jewish scholars name was shamu el ben yahuda al-maghribi A lot of people don't know about him. He was actually the son of a moroccan rabbi And he converted to islam based on a dream. He had Um, and then he wrote this incredible book called if hamul yahud The confounding of the jews in which he argues against judeism and for islam And he argues for the uh messiah ship of isa aley salam It's a very interesting book and there's an autobiographical element in his book the confounding of the jews by shamu el Ben yahuda al-maghribi So he tells us how he became a muslim. He said that he was He was sleeping. He had a dream in his dream. He sees this very old man sitting under a tree So he approaches the man and the man identifies himself as the prophet samuel This is a prophet in the old testament. He might be mentioned in the quran Indirectly as a nabi badi bada musa a prophet after moses peace be upon him So then shamuel the prophet samuel begins to quote something from the Torah To shamuel then yahuda al-maghribi And he quotes to him deuteronomy 1818 This is a famous passage in the hebrou bible that says navi akim lahem nikara vakhib so on and so on That that god is the speaker and he says i'm going to raise up a prophet From the brethren of the israelites who's going to be like moses a prophet like moses And i shall put my words into this prophet's mouth and and whatever he says is only by command right, so then Shamuel he says to the prophet samuel that's you right We were taught that that prophet is you And then he said that the prophet samuel became angry and stood up and walked away from him And then he said he woke up suddenly And then he said he fell back asleep and it was just before fajr There's a hadith of the prophet sallallahu alaihi wa sallam Astaq al-ruqya bil-ashaar the most true dreams are just before fajr during the time of suhur So he says he fell asleep again, and he said he woke up He had another dream He's walking down a corridor into a courtyard and a man passes him and the man says to him Obey the messenger of god And he comes into the courtyard and he sees the prophet sallallahu alaihi wa sallam And he said the prophet was very busy. He was preparing for a ghozwa a military expedition So shamuel he goes right up to the prophet sallallahu alaihi wa sallam And he says he takes the prophet's hand and he says ashadu wa la ilaha illallah Wa ashadu anakar rasulullah and he took great pride That he that the prophet himself took his shahada in his dream now. He couldn't actually voice He couldn't admit that he'd become muslim because there was a dangerous situation for him. His father was a rabbi But years later he did But he made it a point in his autobiography that I was able to say anakar And I bear witness that you are the messenger of god rather than muhammadu rasulullah Very interesting text Anyway, the dominant opinion is that Or a strong opinion is that many of the Descriptions of the prophet sallallahu alaihi wa sallam have been lifted from the Torah and the gospel And that the text says have been corrupted is tarifun nas Imam al-Razi doesn't necessarily agree with this and says if you look hard enough, you'll find that there are in fact Uh descriptions of him, but it takes a sort of more sophisticated analysis And then qadi ar-yati mentions this beautiful ayah from surah al-i-amran Verse 159 This iconic ayah Which sort of demonstrates Uh the description of the prophet we've been talking about The verse begins If you know something about arabic, you know, this ma is ma aszaida fa bi ma rahmatin So it is part of the incredible mercy From Allah That you are lenient with them If you had been harsh Walakunta faddan ghalid al-qalbi lan faddu min hawlik fa'afu anhum mastafir lahum wa shawir hun fil amr So if I zamta fa tawakkal al-Allah, inna Allah yukhibun mutawakilin If you had been harsh or hard-hearted you would have seen men scatter from your presence So pardon them and ask forgiveness for them in the ulema say Pardon them means that you know if people transgress against you personally just forgive them If people transgress against the hudud of Allah then ask Allah to forgive them make istighfar for them And consult them in in in the affair and this means the political affairs The ulema ask a question here. Why would the prophet sallallahu alayhi sallam whose speech is wahi and who has ismah Why would he consult people about political affairs? So imam al razi says he's doing this to simply set a precedent Right because he's the last prophet muslim leaders who come after him or no prophets They could make mistakes So he's setting a precedent that you have to conduct your affairs through a shura through a mutual consultation of some point of some sort To ensure that a tyranny doesn't arise Wallahu alam As Samarkand said Allah's reminding them that he made his messenger merciful to the believers Compassionate and lenient If he had been harsh and severe in speech, they would have left him However, Allah made him magnanimous easygoing cheerful kind and gentle one of the names of the prophet sallallahu alayhi sallam According to mama suyuti is at the hack the smiling prophet the laughing prophet easygoing He's able to diffuse situations even with some humor you can diffuse situations Right one of my favorite examples hadith in bukhari Very famous hadith the prophet sallallahu alayhi sallam is walking in medina his city He's the head of state with aisha And a group of yahud and there was an animosity between them During this time between the muslims and the yahud a group of yahud pass him by And one of them says assamu alaykum and the prophet sallallahu alayhi sallam immediately responds wa alaykum And so assamu alaykum means may death be upon you Right this is interesting. This is a good principle the prophet sallallahu alayhi sallam. He said that the mu'min Is mutawadir But he's not valil There's a difference The mu'min is humble, but he's never humiliated The muslim does not humiliate himself The muslim has self-respect the muslim is not a doormat So very quickly he's wa alaykum and then aisha thought that the prophet didn't hear them correctly All right, she thought that the prophet heard assalamu alaykum So she turns around and she says wassamu alaykum wa la'natullah wa ghadaballah alaykum And death be upon you and the anger and wrath of god And the curse of god and the prophet said oh mahalan mahalan like take it easy Take it easy. Inna allaha yuhibbu rifq he said is what he told her inna allaha yuhibbu rifq fi alamri kulli Allah subhanahu wa ta'ala loves gentleness in all affairs He's the head of state in medina you know people get angry now because You know they're in a grocery store or something and somebody you know says oh look at this muslim, you know camel jockey or whatnot The prophet's in medina. I mean obviously things like that You know should be addressed, but this is what you should expect But in medina in his own city when he's the head of state this is happening to him And look at his response man yuhram ar rifq yuhram al khayr This hadith and muslim whoever is deprived of gentleness is deprived of good So aisha said didn't you hear what they said? And he said didn't you hear what I said? Allah subhanahu wa ta'ala says so continuing qadi iyyad he quotes this verse al-baqara 143 Wa qadarika ja'alina kum umatan wassata Thus we have made you a middle community So that you the prophet aslam would be a Uh, would be sorry that you the muslims would be witnesses against people and so that the messenger would be a witness against you Abul hasan al qabisi said in this ayah. Allah makes it clear the excellence of our prophet and the excellence of his community The umma wassata the middle nation This is verse 143 of 286 right in the middle of al-baqara So with respect to theology i might have mentioned this Here last time well, maybe it was the other masjid imam al razi says that with respect to theology Uh, we are we do not Uh, practice what's known as tashbi Which is a christian practice the practice of the mujessima the anthropomorphists The christians they put a law in his creation They believe an incarnationalist theology that god dwelled within his creation Um, or the other extreme jewish theology ta'atil also muhtazili theology that god is so transcendent that they started to deny That he even has attributes With respect to christology the the jewish position with respect to isa aley salam The jewish position is that he is a human non divine false prophet The christian position is that he is a human divine prophet divine Right, so this is based on a Doctor and our dogma they have called hypostatic union That isa aley salam is a human being with two natures. He's a hundred percent god And a hundred percent man The muslim position is that he was a human non divine prophet prophet So the essence is human the particular is prophet. That's the what and the who of islamic christology With respect to the practical aspect the most virtuous lifestyle For catholic christians is to join a religious order And take vows of chastity and poverty So to be poor and celibate is the most virtuous type of lifestyle For Protestants one is saved by faith alone. This is a doctrine called sola fide Ultimately good works do not factor in at all at all When it comes to one's salvation, so this leads to a type of antinomianism It's one of those fancy words that academics use Antinomianism means a rejection of sharia People who reject a sharia. There's nothing to ground them. So they start making claims For jews at least the orthodox and conservative The most virtuous life is Where one or a person tries to complete all of the 613 commandments Mentioned in the Torah a project that could take several lifetimes So a lot of people don't know this but orthodox jews believe in reincarnation It's it's a it's a traditional orthodox belief. It's called gilgul hanes shema in hebrew In other words the jewish sharia the halaka of bani israel It is so vast it's so cumbersome Right that it takes several lifetimes and you have to do all the commandments In islam, there's a balance According to the hadith of gabriel Islam iman and ihsan islam in this context means outward submission iman meaning an inward submission inward belief and then ihsan is the Relational aspect and if there's deficiency in good deeds Then there's there's purification in the grave. There's adhab al qabr There's a hard hesab or hard reckoning on the yom al qiyama There's even according to the sunni tradition Some of the muwahidun some of the monotheists that were Lacks in their prayer and things like that. There's a purification in jahannam And they'll come out of that eventually So good works means means something ultimately we're saved by grace So it's a middle way the prophet the the Quran says eat and drink but not to excess the prophet said Marriage is my sunnah my normative practice Whoever turns away from my practice is not from me These are all sort of the aspects of The umma wassata umma tan wassata Allah says another ayah In this the messenger is a witness against you and you are witnesses against the people And then he quotes this famous verse Verse 41 from an nisa Fa kaifa ila jitna min kulli umma tin bi shahid wa jitna bika alaha ula i shahid How will it be when we bring a witness from every community and we bring you as a witness against these And the prophet sallallahu alayhi sallam he He had Abdullah ibn mas'ud recite this ayah and when he got to this surah When he got to this ayah the prophet began to weep according to the hadith So he means balanced and good Balance community balance is always seen as something that's good. This is This is trans historical transcendental even if you go to eastern philosophy The way of the buddha is the middle way If you go to confucius the middle way ancient greek philosophy playdoh said may day agan in greek, which means never in excess He's talking about good things not bad things Allah subhanahu wa ta'ala says he quotes this other ayah here from surah unis ayah number two Wa basher illa dina manu anna lahum qadama sitqin in the rabbihim Give good news to those who believe that they have a sure footing with their lord Hassan al basri zaid ibn aslam these are champions of the tabi'in They said the sure footing the qadama sitqin mentioned in this ayah surah unis ayah number two chapter 10 verse two is the prophet sallallahu alayhi sallam Abu sa'id al khudri who's a sahabi said the same thing Sahala to study said it's the pre-ordained mercy which Allah placed in muhammad sallallahu alayhi sallam Sahala to study is a third century scholar from persia So you know he's really smart There's another verse here. I skipped over it last week, but Verse 256 of al-baqarah is right after ayatul kursi Where Allah subhanahu wa ta'ala says whoever believes in Allah Has taken hold of the firmest handle at ur-watul wufqa at ur-watul wufqa Abdu r-Rahman sallam he said this is the prophet sallallahu alayhi sallam So he is sure footing and a firm handhold So you can think of an analogy imagine a parable Imagine you have to climb the face of a steep mountain And you have a friend at the top of the mountain who throws down to you a safety cable He says tie this around your waist So you tie the safety cable around your waist And then your friend tells you exactly where to put your feet in your hands put your hand here Put your foot here put your hand here So in this parable your friend at the top is Allah subhanahu wa ta'ala is only a parable The goal is to reach him He throws down to you a a lifeline a safety cable Habalullah This is the analogy used Hold on tightly all of you to the cable extension the safety line The safety rope the safety cable however you want to say it that Allah subhanahu wa ta'ala extends down for you And then the hand holds and the foot holds qadama sitqin at ur-watul wufqa these are the sunnah These are the sunnah Allah subhanahu wa ta'ala and of course the steep hill represents the dunya. How do we get through the dunya? And meet our friend at the top as it were Because we have the quran and sunnah habalullah qadama sitqin at ur-watul wufqa There are some who tie the rope around their waist and they reject The foot holds and the hand holds. So I don't need this. I'll find my own way So they start climbing and they slip And then the rope right catches them from falling They climb some more and they slip and the rope catches them and they almost get to the top The rope snaps and they fall and they're doomed Because there's no separating the quran from sunnah. It's an illogical position The quran says atti'u allahu atti'u rasul. Obey Allah. Obey Allah Which means obey the quran and obey the rasul. What is that sunnah? It's an illogical position Does it make any sense? It's like someone says I only follow the quran and they drink alcohol You only follow the quran Really? Section three now. Let's see what we're doing on time It's halfway there. Any questions? Clarifying questions or anything's okay All right section three concerning Allah's kindness and gentleness to him So qadi iyad he quotes this ayah, which is ayah 43 of atoba 943 Allah has pardoned you Why did you give them leave before it was clear to you which of them spoke the truth? And you knew the liars. So the prophet sallallahu alayhi sallam is being admonished here is reprimanded here By Allah subhanahu wa ta'ala and this happens a few times a couple of times in the quran Samarqandi said that That Allah that uh, that one of the people of knowledge said Allah has protected the meaning of of Allah has pardoned you Is that Allah has protected you sound of heart. Why did you then give them leave? He says if the prophet Had first been addressed with the words Why did you give them leave if that was the beginning of the ayah lima addin to lahum He says his heart might have burst out of terror At these words a direct reprimand From Allah subhanahu wa ta'ala However, Allah subhanahu wa ta'ala informed him first of pardon By his mercy so that his heart would remain calm And only then did he say to him lima addin to lahum. Why did you give them leave? So the prophet sallallahu alayhi sallam he gave some men permission to stay behind and not go out for the tabooq Expedition So his point here is that Allah subhanahu wa ta'ala began the reprimand to his habit by saying affa allahu ank I've already forgiven you But why did you why did you give them leave? And this is different if Allah would have said ghafara allahu lak ghafara right The ghafara according to imam al ghazali. This one you know the names of al ghafer al ghafur al ghaffar Ghafara means to conceal something according to imam al ghazali in its etymology to conceal it, but it's still kind of there But al aafu Allah is the effacer affa allahu ank Erased it completely Say mama ghazali says this is more effectual This is this is more uh soothing to the heart that that here Allah began affa allahu ank It's completely gone. But why did you give them leave? This shows the high station with Allah says qadir yad Which is not hidden from anyone with the least intelligence It shows the honor by which he holds his prophet and his kindness to him And if the whole of it were known the heart would burst The same applies for the words. We know that what they say grieves you qad na'lamu innahu layahzunuka aladiyakulun We know that what they say grieves you gives you huzzun Inna humla yukadhibunaka walakinna dhalimina bi ayaatillahi yajhadun It is not you they call a liar But the evildoers it is the signs of Allah the ayaatullah That they deny So what is the ayah saying? The mushriqin did not doubt the sincerity of the prophet sallallahu alaihi sallam Imam ad-Tabari imam az-zamakhshari they mentioned that they nicknamed him as sadiq al-ameen That was their name for him It's not a name given in the quran or hadith although he's called amin and sadiq and sacred text as well But this is before the the bi'athah. They claimed They claimed that the prophet was sort of sincerely deluded But this was also just an excuse This is not accurate as well because the ayah said Lakinna dhalimina bi ayaatillahi yajhadun They have juhud in arabic The verb yajhadun comes from the word juhud kufr juhud Is to know something is true in your heart, but you just can't bring yourself To acknowledge it with the tongue You hold the belief in the qalb, but it's not going to manifest on the tongue. Why? Out of arrogance Or some sort of ulterior motive desire or out of spite Right people just can't admit they're wrong about something Ali said that abu jahl told the prophet we do not call you a liar We say that what you have brought is a lie. So Allah revealed this aya It is also related that the prophet was distressed when his people cried lies against him So jibreel alaihi salam came to him and said why are you distressed? He said my people have called me a liar jibreel said they know that you are telling the truth Then Allah sent down this aya So this was very shocking to the prophet sallallahu alaihi salam These people who always loved him and trusted him and gave him these lofty titles They're suddenly accusing him of being a liar I don't know if I can Give an adequate analogy. You know gala leo was Is it an Italian astronomer from the 17th century? He gets the gala leo gala leo probably had a 200 IQ And he was a catholic and uh So he was a genius everyone knew he's a genius imagine like he goes to some of his colleagues and he says, you know I think it's heliocentrism. I think the earth is going around the sun They say what are you stupid? Imagine how that would hit him. How can I I'm gala leo you're you've called me a genius my whole life And now I'm suddenly stupid. It doesn't make any sense You just don't like what I'm saying because it There's there's something about your doctrine that it doesn't sit well with you It's like the allegory in the caves that play doh gives in the republic These people sitting in a cave looking at shadows on the wall one man gets up And he sees the actual forms the the reality of what's casting the shadows So he goes back to the people and he says this is fake. This is a reflection Reality is outside and they say shut up and sit down You don't know what you're talking about they start beating him So he sits down, but now he's blind. You can't see the shadows anymore People just get uh, they get comfortable in their ways All right, so imam atabari says The real reason why they rejected the quran is because of their moral stubbornness They did not want to be moral people They enjoyed their hedonistic lifestyles So the prophets the Theocentrism but god at the center is moral principles would compromise their positions of power and influence and pleasure So most of the musher de kin actually respected the prophet sallallahu alaihi sallam they respected him But they could not accept his message Conversely, most of the bani israel and yathrib in medina tulman awarra They they respected his message It's tohi, but they can't accept the man Because he's not he's not jewish he's arab There was a prevalent belief amongst them. I mean systematic jewish theology Wasn't born for another 400 years Apparently there was a belief that there are no gentile prophets The hadith says that many of the jews in medina did believe he was a prophet Bukhari says that there's a hadith relates a hadith that they would sneeze in his presence on purpose See him walk by Hachu And then the prophet said yoham okum allah I mean Because they they thought he was a prophet, but he's for the Arabs He's not for us This type of thing Oh, by the way that verse We know we know that what they say grieves you is not you they call a liar, but the evil doers. That's sula to an aam Chapter six verse 33 Now on page 14 Then allah consults him. This is the second full paragraph Then allah consults him and makes him rejoice by what he says about those Before and the promise of his help to come so allah spana went to Allah tells the prophet sallallahu alaihi sallam in the next Ia 34 surat al an'am Well, I could give that russul and in qablika Messengers before you were be lied So soberu ala maa could be boo And they endured patiently that they were called liars well oothu and they suffered Hatta atahum nasruna Until our help came to them Then qadi iyadi mentions among the things that are mentioned about his special qualities the chasa is of the prophet sallallahu alaihi sallam Is that allah subhanahu wa ta'ala Addresses the other prophets by their actual first names the ism alam Ya adam ya nuh ya ibrahim ya musa ya davood Ya isabda mariam ya zakaria ya yahya But he never says ya muhammad in the quran That allah subhanahu wa ta'ala uses the title of the prophet sallallahu alaihi sallam Ya ayyuha al muzzamil ya ayyuha al muddathir Section four concerning allah swearing by his imminent by his immense worth Allah quotes the ayah 72 surat al hijr la amruka la in la amruka Inna hum la fi sakratihim ya ma hun By your life allah takes an oath by the life of the prophet sallallahu alaihi sallam They are wondering about in their drunkenness And ibn abbas said i have not heard that allah made an oath by the life of any other person Allah did not create originate or make any soul That he honored more than the soul of the prophet sallallahu alaihi sallam Allah says yasin mal quran al hakeem What surah is this? Yes, I think that's good. The commentators disagree about the meaning of yasin saying different things about it Abu muhammad maki related that the prophet said i have 10 names with my lord I think this hadith is in the shama'il as well. He mentioned taha and yasin So these are from the ayat mutashabi hat These are these are obscure verses that are not definitively established in their meanings There are 29 suwar of the quran that begin with these Muqatta'at as they're called these disjointed letters alif la'mim alif la'mra ha'mim yasin qafnun kafaya ainsat So allahu a'lam some some of the ulema engaged in a ta'weel Ta'weel is like a esoteric exegesis But all of them say allahu a'lam nobody really knows But that's the thing about a scholar you say nobody knows me. Well, maybe it means this allahu a'lam abdu r-rahman abdu r-rahman as-sula me said a ja'far as-sadiq who was a great imam of ahlu sunna wa l-jama'a by the way ja'far as-sadiq is the sixth imam of the shi'a But this we we claim him as a sunni imam He was the teacher of maliki bnu anas in abu hanifa. He's the great great great grandson of the prophet sallallahu alaihi sallam mar ja'far as-sadiq He said the meaning of yasin is ya sayid addressing the prophet sallallahu alaihi sallam There's a popular book that some of our brethren love called kitab al-tuhid by Muhammad abdu l-wahab Very popular book Where he says that calling the prophet sayid is not preferable He quotes a hadith of abu dawud But he classifies it as weak But he says nonetheless he quotes a hadith that a waft a delegation from bani amr Came to the prophet sallallahu alaihi sallam And they said anta sayiduna you are our sayid And the prophet said a sayid Allah Allah is the sayid Then he continued sallallahu alaihi sallam. Don't let shaytan provoke you In other words be careful about exaggerating my status This is not a prohibition against calling him sayid He is a sayid In fact the prophet sallallahu alaihi sallam He said in the ibn had that sayidun Who is he talking about imam hassan His grandson How can imam hassan be a sayid But the prophet sallallahu alaihi sallam is not sayid or it's not preferable To call him sayid the prophet said in a hadith that is absolutely sound Bukhari in tirmidhi ana sayidu wa lili adam Wa la fukhar in the master of the children of adam And it's not a boast. This is the truth Allah subhanahu wa ta'ala says in the Quran about yahya alaihi sallam The maqam of yahya is not the maqam of the prophet sallallahu alaihi sallam Yahya is not even from the ulul azim min al-rusul Anallaha yubashiruka bi yahya musaddiqan bi kalimatin min allahi wa sayidan wa hasura That yahya is called sayid So if you know your aqida Then it is preferable To refer to the prophet sallallahu alaihi sallam As sayid Because this is a reality If you don't know aqida Using terms for allah and for the prophet then Right Like the prophet sallallahu alaihi sallam. He said don't write down the hadith initially So that's not confused with the quran But when you become familiar with the quran you become familiar with the hadith then start recording things record my hadith is why when you make like When you make da'wah to someone you don't you should the first You shouldn't be talking about jinn In your first da'wah attempt To talk about tohi or you start you know giving exposition of the sharia and things like that. You're going to lose people Allah subhanahu wa ta'ala says alif laa meem laa li keel kitab laa reyba fi Ibn Abbas said That these letters are oaths Qassam That which Allah swears He and other people have said various things. Sahla to study said alif is allah Laam is jibreel And meem is muhammad Sallallahu alaihi sallam section five Concerning Allah's oath To confirm his place with him So here qadi iyad he quotes the entire surah ad-duha The translation says surah 94, but that's incorrect surah 93 Allah subhanahu wa ta'ala says in imam al surah, by the way, he says about the surah surah 93 ad-duha As well as al-inshirah the surah that follows after it The surah says in the idqan that this is one of one of three or four times In which the prophet sallallahu alaihi sallam received a surah through interior location without angelic mediation That this surah was placed directly into his heart directly by Allah subhanahu wa ta'ala without the mediation of jibreel alaihi sallam ad-duha wa laa li idha saja ma wada aqa rabbuka wa ma qala She translates your lord has so by the four noon and the night when it is still your lord has neither forsaken you nor hates you So the the arabic doesn't say you qala na qala ka Right, even though qala is a fi'il muta'adi Generally requires a direct object Allah subhanahu wa ta'ala doesn't give a direct object because Allah subhanahu wa ta'ala would never hint that he hates the prophet sallallahu alaihi sallam Why was why would Allah say this your lord has not forsaken you nor does he hate And it's understood you but he doesn't say that is because according to the tafsir That there was a break in the revelation For a few days or months there's difference of opinion Some of the mushrikine were making fun of the prophet sallallahu alaihi sallam And they say things like in the rabbahu wa ta'ahu wa qala His lord has forsaken him and he hates him What is later is better than what is Former that's literally what it says the afterlife is better than a dunya, but the arabic doesn't say dunya Khirumina dunya In a ula It could mean dunya the afterlife is better than The dunya for you or you can take it to mean what comes later is better than what's happening now There's going to be medina later. That's better. There's still going to be problems in medina. That's life But it's going to be better than now And sofa sofa is used in arabic for distant future It's going to take some time But eventually your lord will give you something and immediately you're going to be pleased But you have to go through some some trials According to abu nu'im imam ad-de'lami the prophet sallallahu alaihi sallam said Lan ar-rada wa wahidun min umma tifin nara I will never be pleased while one person from my umma is in the fire when this ayah. Ayah was revealed That uh Well, so if you already got a book of fatta ar-rada soon will your lord give you something and you'll be pleased What will the lord give him? kawthar al shafa'a Make him head of state in medina All of these things come in the future and then Allah subhanahu wa ta'ala Isn't that the other one and then Allah subhanahu wa ta'ala He he he gives us three rhetorical questions He gives the prophet three rhetorical questions as reminders of past blessings And this is a good way of dealing with depression. The prophet was a little bit down during this time And psychologists say that a good way of coming out of depression It's just remind yourself of the blessings in your life sit down and just think about the blessings What's happened in the past? Did he not find you in orphan and give you shelter? His father died before he was born his mother died when he was six his grandfather died when he was eight Abu talib raised him. Abu talib was the means by which Allah sheltered his prophet And the prophet returned the favor by the way when Abu Talib was much older He had some financial issues and he couldn't take care of all of his sons So the prophet said give me one. He said take Ali Say Ali was raised in the Ahl al-Bayt of the prophet sallallahu alayhi sallam and the house of the prophet sallallahu alayhi sallam Wa wajadaka da'alan fahadah. This is a bad translation that she made here Did he not find you misguided? That's a terrible translation Da'alan here does not mean misguided It means to be searching for something wandering Is it right? Oh That's good. I have an old edition Any questions? It signifies A type of a type of greatness Aalima in that object itself and this is something that the pre-islamic Arabs the the shu'ara the poets would have recognized So the quran is not poetry But it is poetic Allah subhanahu wa ta'ala Is is is appealing to the the initial audience of the quran And so the initial audience are seven century Arabs that are extremely gifted in poetry Right now the interesting thing about the quran is according to Imam Baqilani It doesn't fit any of the meters of jahli poetry This is what Baqilani considers to be sort of an element of the edges of the quran element of the sort of inimitability of the quran is that it is unclassifiable Right the Arabs didn't know what to do with it But pre-islamic Arab poetry had these types of oath statements oath clusters as they're called Right So it appealed to their sort of tastes and they knew that Allah subhanahu wa ta'ala is taking an oath by something Then that thing must be great So Allah subhanahu wa ta'ala only takes oaths By great things in the quran and we can only take oaths by Allah Allah if we don't take oaths by anything else. I just want to finish this part right here, inshallah Yes, oh go ahead. No, no go ahead Repeat the question just comparing the off that the prophet asked for Compared to the off of that that or not that the prophet asked for that was given to the prophet that we yeah So according to our prophetology a prophet is any prophet is is incapable of consciously disobeying Allah subhanahu wa ta'ala But they can make errors in judgment So this was a slip in the judgment of the prophets of the light because he's not all knowing He doesn't he's not infallible in that sense that Allah is perfect Right the prophets can make errors in judgment. Yunus alaihi salam Um according to his judgment these people in ninoa. They're not going to believe in the tohi So he said to himself, let me go to a different city for the da'wah But he didn't take permission from Allah subhanahu wa ta'ala So Allah dealt with him harshly because the higher the maqam the more that's expected from you Right That's why you know sometimes you have someone who has a lot of knowledge It might even be a hafiz of quran Who is really not doing what he's supposed to be doing and things go really bad in his life Really bad Because there's a high expectation from this person Right, um as far as us we commit You know Kabahir sin So when we ask Allah subhanahu wa ta'ala for affua We're asking for Allah subhanahu wa ta'ala to completely efface all of those sins Whereas with the prophet say salam all those minor sort of slips of errors and judgments are effaced So one of the one of the favorite duas of the prophet sallallahu alaihi wa sallam Right, this is one of his most favorite duas, especially during the month of Ramadan. So InshaAllah ta'ala Make duaa call on the name of Al-nafoo These things that we do are completely just erased from the record. There's no trace of them. That's what it means Any other question From the sister side Yeah, just wanted to make that comment. So it's been corrected wandering instead of misguided. What was that like Allah then fahda? That the prophet said to them was searching for a sharia. I revealed the law Um, he never strayed from to heed Um, and he was never immoral even by the standards of the sharia even before the sharia He was from the huna fa. He was from the abraham abrahamic Monotheus who were still around in mecca at the time. He never worshiped idols Well, what jadaka? I lan fa aghna Did he not find you needy? And enrich you so imam al bagh away here says That this is a reference to our mother khadija tul kubra That the Allah subhanahu wa ta'ala is reminding the prophet sallallahu alayhi sallam of the blessing of a good and supportive wife That she was his first disciple that she encouraged him There's a hadith in abu dawud that we're told that years after the death of khadija when the prophet sallallahu alayhi sallam was living in medina Uh, a necklace once owned by khadija was brought to medina in order to ransom One of the captives at badr And aisha says when the prophet sallallahu alayhi sallam Uh, rikatan shadeedatan That he had this like intense sensitivity and tenderness towards just an object from his first wife Because she he had remembered how much he had that's the iqamah We'll continue next week inshallah So we're continuing this is now Uh, we are in part one chapter one in the middle of section five of kitab al shifa for those following along, um This is the second full paragraph on page 18 So here call the aryad he quotes From the quran here surah to nijam surah 53 Uh, the first 18 verses 53 one through 18 So he begins by saying when najmi either hawaa By the star when it plunges And the najm here the star according to the exegetes Some of the exegetes is a reference to the tanzil of the quran Tanzil is a reference to the uh, the revelation of the quran In continual installments So there's an inzal that's mentioned an inzal is The quran being sent down in one shot as it were on later to the qadr. Inna anzal nahu Anzal nah, this is the verb The uh, noun is inzal. So the quran descending From the loa to the samaa with dunya And then from the samaa with dunya There's a tanzil every so often A few ayat over 23 years Would be revealed to the prophet sallallahu alayhi sallam So this is an opinion of imam al-aqiqa'i and imam al-tabari that the meaning of najm here in 53 one is a reference to the Tanzil of the quran that the ayat are symbolized as a nujum Another opinion that qadi iyad mentions here Is that the najm and and this is the opinion of jaafar ibn muhammad Is that it is the prophet sallallahu alayhi sallam that he is the najm or it's the heart of the prophet sallallahu alayhi sallam And he says people say similarly That in the verses So the tariq verses one through three by the heaven and the night star and what we'll explain to you What is a tariq the night star? It is a star of piercing brightness So he says here that Not only is the najm mentioned in 53 one a a name of the prophet sallallahu alayhi sallam Or symbol of the prophet so is a tariq mentioned in surat al-tariq So one najmi either how by the star when it descends this is a reference then to the descension Or the descent of the prophet sallallahu alayhi sallam for misidiratul muntaha on laylatul isra wal miaraj Wallahu alam He continues quoting the sura Ma ma dalla sahibukum ma ma ghawa that your Companion is not astray Nor is he air wa ma yantiku anil hawa Nor does he speak from caprice and the translation here doesn't do it quite justice. No translation really does It should say nor does he ever speak from caprice because when you have ma As a negating particle of a verb. That's in the imperfect The meaning is really never Inhua illa wah yu yu ha. This is only a revelation revealed And here the arabic is a Is a negation followed by an affirmation as we said in the previous classes This is a very strong way of negating of making a statement in arabic. It's like our shahada la ilaha illallah Inhua illa in here means it is a negating particle. Inhua illa wah yu yu ha It is nothing except revelation That he only speaks revelation Taught to him by one mighty in power So imam atabari here says that this is a reference to the muallim of the prophet sallallahu alaihi sallam Who has jubril alaihi sallam And then he continues to quote surat al-Najm He stood poised while he was on the higher horizon then drew near And hung suspended two bow lengths away or nearer So here uh It's mentioned by imam az-zamakhshari imam atabari That this is a reference to one of the two times in which the prophet sallallahu alaihi sallam Saw jubril alaihi sallam Or jubril alaihi sallam appeared to him in his uh actual created form So either jubril alaihi sallam drew nearer to the prophet sallallahu alaihi sallam Or Allah subhanahu wa ta'ala drew nearer to the prophet sallallahu alaihi sallam Then he the prophet drew near and he allah came close So not in terms of space time Or distance if we take the latter Um interpretation that is a reference to allah drawing nearer to the prophet sallallahu alaihi sallam We're not talking about anything to do with any type of physical space or direction Because allah subhanahu wa ta'ala Transcend space time and matter So then when it says That he was within two bow lengths or even closer A bow is about six feet two bow lengths is about 12 feet So we don't take the literal meaning here. This is majaz. This is figurative The meaning is that Allah subhanahu wa ta'ala was very very close in relationship Was close to the prophet in love This is similar to the meaning of the hadith qutsi. We quoted last time That my servant continues to draw close unto me With his nawafil His uh extra credit worship subrogatory worship Until i love him. So this type of qurb or closeness or proximity a relational closeness not a physical closeness Of course the quran says Allah subhanahu wa ta'ala says we are closer to the human being than his jugular vein So this ayah denotes what's known as the imminent deity in in Western theology There's there's an idea of imminence closeness of god That Allah subhanahu wa ta'ala is close to the human being Allah subhanahu wa ta'ala has concern for the human being He's not a cold or reserved or distant deity. He's not a totally transcendent deity as in like a Aristotelian god or a deist god There's a hadith. There's multiple it's in multiple books of hadith actually sahi muslim abu dawud and nasa With the prophet sallallahu alaihi wa sallam he said Oh come a callah alaihi salatu wa salam that the closest a servant can be to his lord is when he is in sachda So obviously this has nothing to do with directionality Right. So this idea that you know, Allah is up in the sky somewhere Right. Um, this idea is grossly anthropomorphic and incorrect that if I pray on my roof That I'm closer to god or something the prophet said whoever's in sachda is in reality Closer to Allah subhanahu wa ta'ala and then he said for a few of dua So make a lot of dua in sachda in the Hanafi school. We would do this in the nafila prayers not in the faraid One of my teachers said that unis alaihi salam was closer to Allah subhanahu wa ta'ala in reality And where was unis? He was in he was fit through mat Fa nada fit through mat He was in levels of darknesses And the belly of the whale and the darkness of the night the darkness of the ocean fit through mat But he was in sachda And he was making dua. He was making Tauba la ilaha illa ant subhanaka ini kundtu min al-zalimin One of my teachers said that unis alaihi salam was closer to Allah subhanahu wa ta'ala at that moment Then an angel is Standing in the baytul ma'mur Beyond the seventh heaven or in the seventh heaven Because unis alaihi salam is in sachda so the ulema say that Then we're saying that at this maqam at this station The prophet sallallahu alaihi salam experienced Uh, the rorya and he continues to say here He continues to quote from surat al-najam Fa awha ila abdihi ma awha We'll come back to this ayah ma kebab al-fu'aduma ra'a His heart did not lie about what he saw or his heart did not lie about what it saw imam al-qurt will be mentioned here that uh, the meaning is That the prophet sallallahu alaihi salam did in fact experience the rorya What's known as a beatific vision of Allah subhanahu wa ta'ala That he saw Allah subhanahu wa ta'ala And this is something that's part of our essential creed imam atahawi says in the aqeeda tahawiya He says That the beatific vision Gazing upon the countenance of Allah subhanahu wa ta'ala is is uh, is true Is a reality for the people of paradise And then he'll quote the ayat That on that day faces will be illuminated Gazing toward their lord So imam al-qurt will be he suggests that Allah subhanahu wa ta'ala That that the prophet sallallahu alaihi salam saw Allah subhanahu wa ta'ala with his fu'ad The fu'ad here is translated as heart It's one of the ways of saying heart and arabic Sometimes it's translated as The inflamed heart fahda means to roast or to burn To inflame sometimes it's called the emotive heart Right So when the prophet sallallahu alaihi salam When he saw Allah subhanahu wa ta'ala, you could imagine it was a very extremely powerful emotional experience But he did not let his emotions over overpower him And he remained composed Another way of translating or thinking about the fu'ad is what's known as the mind's eye Right the mind's eye not the physical eye the basar, but the mind's eye So this is related to the faculty of understanding. This is something that is non physical This idea actually goes back to play dough Right this idea that you see particulars with your physical eye But you have to contemplate the essences or the real forms of things with your mind's eye as he says So when you see something with your mind's eye, it means you really understand it at a deep level Right So if I explain something to you if I explain I don't know i'm not good at math, but if I explain algebra To you and you say, ah, I see That means you understand you understand something in your mind's eye So it indicates a deep type of of gnosis or ma'rifah So with this understanding he experienced an incredible understanding of Allah subhanahu wa ta'ala The strongest sense of ma'rifah possible for a human being He experienced the r'iyah the beatific vision as we said How did he see Allah? As imam atah how he says It's a modal that means there's there's no way of understanding it It's without a how-ness to it And it's beyond our comprehension It's not the physical eye, but a type of powerful Theophany or experience of Allah subhanahu wa ta'ala And this vein the ayah is sometimes quoted la tu diriku al-absaru wa huyu diriku al-absaru That no vision can grasp him yet he grasps all vision Or He did see something with his eye His basar There's a hadith In muslim abu dar he says that he asked the prophet sallallahu alaihi sallam Hal raita Rabbak, did you see your lord? And the prophet sallallahu alaihi sallam responded with raitu nuran I saw a light now some people understand this response as an affirmative But Allah subhanahu wa ta'ala is not corporeal He doesn't have a physical physicality to him He's not material So according to this understanding then He did not see the essence of Allah subhanahu wa ta'ala Or what Allah subhanahu wa ta'ala is In himself as it were But rather the prophet sallallahu alaihi sallam he experienced the greatest Possible self-disclosure or tajalli of Allah subhanahu wa ta'ala It was a veil of light That concealed The divine essence that is to say a brilliant created light that symbolized The divine essence or symbolized the divine presence Allahu alam We think back to the ayah in surat al-a'raf mus'a alaihi sallam where he says Andur ilayk oh my lord show yourself to me so that I might gaze upon you And then Allah subhanahu wa ta'ala said He will not see me but look at the mountain I will manifest myself to the mountain And if the mountain stays put then you will see me And then Allah subhanahu wa ta'ala says this is ayah 143 of surat al-a'raf Manifested or disclosed himself to the mountain so this doesn't mean that Allah subhanahu wa ta'ala came into the physical world right That it was an incredible blinding physical light symbolizing the divine essence. This is what manifested according to this understanding What ja'alahu dakkan And then the mountain was pulverized And mus'a fell down Thunder struck And some of the ulema mentioned imama zamakhshari imama tabri actually mentioned that mus'a died That he actually died right This is mentioned in the tafasir And then he regained his senses meaning he was resurrected after that This is something I think that maybe the medieval jewish theologians Took from muslim theologians as well probably the most famous jewish theologian maimonides He said that and he was a product of you know, the muslim world. He was um He lived in spain and in egypt and so on and so forth. He's highly influenced by imama ghazali and others But his opinion was that when mus'a alaihi salam would go into the tabernacle in hebu it's called the mishkan It's kind of like a portable Tent where mus'a alaihi salam would go inside And then a brilliant light would manifest in front of him and this light symbolized the presence of Allah subhanahu wa ta'ala He's a created light. It's just a symbol of god's presence. It wasn't god Right This light is called the shekhina in hebu This is what maimonides calls it um The quran actually says that the ark of the covenant Which was an ark that was um That was built by the ancient israelites in the cyanide Which housed the original Torah and some of the relics of mus'a alaihi salam like his staff was in there The quran says that the ark of the covenant was endowed with the shekhina the the equivalent is sakina All right sakina In the ayat of mulki he and yet to you come a taboot fihi sakina to mi rabbikum That from the signs of his kingship Is that he gave you the taboot the ark of the covenant And that within it is sakina is shekhina And what does this mean? It could mean that there was some sort of light that emanated from the ark of the covenant uh a sign of uh of god's presence as it was Were or tofiq was with bani israel At the time Wallahu alam There's a hadith ibn majah. This is quoted by ibn ajeeba and mamu suyuti and others That the prophet sallallahu alaihi salam. He said hijabuhu noor the veil of god is light Lo kashafaha And that if this veil was removed His face would burn Everything in creation Right However, there is another hadith There's another hadith and this is in multiple books of a hadith ibn majah tin midi sahi muslim That the prophet sallallahu alaihi salam he quoted from surah yunus verse number 26 Those who do good the reward is good and something extra And the prophet sallallahu alaihi salam said this ziyadah is the ru'iyah is the beatific vision of allah subhanahu wa ta'ala So he says when the people of paradise enter paradise A caller will call out indeed there remains a promise with allah And then the people will say have our face has not been illuminated saved from the fire It admitted to paradise And then the prophet said for yukshaful hijab Then the veil is lifted The veil is actually lifted And then he said for by god Nothing is more beloved to them. Nothing that allah gave them is more beloved to them Then glancing at him Then the vision of allah subhanahu wa ta'ala So the people of paradise will see allah subhanahu wa ta'ala with the veil removed. How is this possible allahu alaihi salam There's no howness to it. There's no way we could possibly understand this But this is a reality Again as imam at tahawi says So this is the meaning here going all the way back to suratu najam According to many of the ulama That That Again his heart did not lie about what it saw or he saw It continues. Will you dispute with him about what he saw indeed? He saw him at another time By the low tree of the boundary of sidra tul muntaha Right, which is in the seventh heaven Near which is the garden of refuge jannatul ma'ua When what covered the low tree covered it his eye did not swerve nor sweep aside In aiyatirabbihil kubara he saw one of the greatest signs of his lord So qadi aiyat he mentions here what allah disclosed to him Of his unseen dominion of the jabarut And the wonders of the angelic realm the malakut cannot be expressed in words And the human intellect would not be able to withstand hearing even the least part of it Allah indicates it by indirect illusion and reference Which shows the esteem in which the prophet is held allah says Which means that then allah revealed to his servant whatever he revealed What was that which he revealed some of the ulama mentioned that A few things They say that the end of al-baqarah was revealed to the prophet sallallahu alayhi sallam The last two aiyas of al-baqarah Which contains our essential creed amal al-rasul this is how it begins It contains our essential creed These were revealed to the prophet sallallahu alayhi sallam When he was at the sidratu al-muntaha in the seventh heaven And jabil alayhi sallam was not there. It was only the prophet sallallahu alayhi sallam So these verses were placed directly into his heart by allah subhanahu wa ta'ala without an angelic mediation Also the ulama mentioned the prayer was made farad During this time five times a day There's a a wa'ad of jannah that was given to the prophet and his nation the promise of paradise And other things As qadi iyad says here secrets of the jabarut and malakut ibn ajiba mentions this also with regard to the the final ayah in that sequence He saw one of the greatest signs of his lord ibn ajiba says these are secrets asrar Of the malakut and jabarut these are celestial realms Or worlds beyond the mulk beyond the perceptible world Sorry Ordinary understanding is not able to grasp the details of what was revealed So then he says in this ayah allah alludes the prophet's state of total purity and his protection from harm during the journey And he's talking about the latest on isra al-miaraj. He affirmed the purity of his heart tongue and eye his heart by the words ma kebab al-fu'aduma r'a The purity of his tongue by wama yintiku anilhawa He never speaks from his caprice And his eye ma zaqal basaru wa ma taqa his eye did not swerve nor sweep aside Purity of heart tongue and eye If we can guard the purity if we can make our hearts tongues and eyes pure, then we'll be in a good state Okay Sorry and then he uh, he quotes now qadi iyad He moves to surah to taqweer. This is surah 81 and he quotes, uh From 15 i of 15 to 25 In the middle of the surah Allah says this translation says no i swear by those who slip away the runners those who hide themselves But the night's warming by the morning sighing Inna hu la qaulu rasoolin kareem. This is the jawab al-qasam. So Allah subhanahu wa ta'ala in the quran oftentimes Especially in the meccan suar. He'll take an oath by something and that's called the qasam and then he'll give these sort of The uh the the statement of oath Like if I say for example, I swear to Allah that's called an oath But you're waiting for the what's known as the jawab al-qasam I say, well, I prayed fudger. I swear to Allah. I prayed fudger. That's called the jawab al-qasam So the jawab al-qasam here Inna hu la qaulu rasoolin kareem That truly this is the word of a noble messenger It continues the quwatin and adil arshi makin Having power secure with the lord of the throne muta'in thumma amin Obeyed and trusted then it continues. Your companion is not possessed. He truly saw him on the clear horizon So Ali ibn al-u'isa ar-rumani and others said That the noble messenger sallallahu alaihi salam is muhammad sallallahu alaihi salam So all these attributes are his others say others said it is jibir alaihi salam So these qualities are his he truly saw him means that he jibreel saw muhammad sallallahu alaihi salam It is said that it is said that it means that he muhammad sallallahu alaihi salam saw his lord It is said that it means he saw jibreel in his true form. There's a difference of opinion about What does it mean that he truly saw him on the clear horizon? Some of the ulamas say that again, this is the reference to the rorya the beatific vision that the prophet sallallahu alaihi salam experienced on the later to isra al-mearaj That is something that's going to happen inshallah for all the believers that make it the jannah There's even an opinion that Everyone on the yom al qiyama will experience the rorya everybody will see Allah subhanahu wa ta'ala Without any hawness But then the kufar will suddenly be veiled from him And they'll never experience that again Oh the iyad he then he moves to surah al-qalam surah 68 Allah subhanahu wa ta'ala says noon It's one of those letters the harufu muqattaat That nobody really knows the meaning Of course the ulamas have their opinions, but it's always Allah o alam A popular opinion here ibn kathir imam al-kurtubi is that noon here stands for noor light o Allah o alam wal qalami wa mayas turun At the pen and what they inscribe ma anta bi ni'mati ma anta bi ni'mati rabbika bi majnun You are not by the blessing of your lord a man possessed inna lakala ajran ghayran mamnoon You should surely have an unfailing reward or wage innakala aala khulu kina azeem And surely you are possessed of mighty nature or that's It's just interesting translation verily you dominate magnificent character Something like you stand on monumental ethics something like that So Allah swears by this great oath That his chosen prophet was free of what the unbelievers ascribe to him in their disdain and rejection of him He brings joy to him and increases him in hope And he addresses him gently Saying you're not by the blessing of your lord a man possessed this shows the greatest respect And is an example of the highest degree of adab in conversation Then he tells him that we will have eternal blessings and an immeasurable reward with him One that can be counted and will not make him in any way indebted using the words You shall surely have an unfailing wage Then he praises him for the gifts he has given him He guides him to himself And confirms that to emphasize his praiseworthiness He says innakala aala khulu kina azeem So it's very interesting here in the arabic That the the word a la in arabic This is called a zarfu makan. It's a spatial adverb And usually if you say a la the word that follows it should be something concrete Right like a table or desk like al qalamu a la la maktab The pen is on the table But in rhetoric if the word that follows a la Yeah, is abstract like khuluk means ethics or character This denotes what's known as tamakun or mastery So innakala a la khuluk You master khuluk azeem Azeem is added as a as an adjective magnificent character A standard of character It is said that these words were referred to the quran And the translator has A note here that aisha was asked about the character of the prophet sallallahu alaihi sallam And she said kana khulu kuhu al quran That his character was the quran. He is an embodiment of the kitab The word made flesh as it were others say refers to islam And it is said that they simply mean noble nature It is also said that the meaning of them is that the prophet sallallahu alaihi sallam has no aspiration except allah Then he he says qadi iyad. He says then allah continues to suah by consoling him for what they said about him By promising him that they will be punished. He threatens them with his words Fasatu besiru wa yubisirun the ayyukumul maftun You shall see and they will see which of you is afflicted Surely your lord knows very well those who have gone astray from his way and he knows very well those who are guided Then after praising him allah censures his enemies makes known their bad character and enumerates their faults Then he follows this with his bounty and is helping the prophet He mentions some 10 or so centered qualities so This is very common in semitic rhetoric. It's very common in the quran this idea of Binarity, it's what it's called in english Rhetoric or double portraits or tibak It's sort of juxtaposition of opposite ideas So juxtaposed with the aya describing the prophet's beautiful character Is the muqadd ibn Those who are denying the prophet sallallahu alaihi sallam and their character traits Right, so you have khuluq adim or khuluq mahmud praise worthy character Juxtaposed with khuluq mahmud Blame worthy character or bad character So when you read these when we read these descriptions of the character of of those who are Rejecting the prophet sallallahu alaihi sallam the prophet's character is exactly the opposite of this. It is juxtaposed against this So allah sallallahu alaihi sallam says do not obey those who reject And muqadd ibn the people of takvib Right the people who rebel against god And they're proud of it. They call these people today anti-theists They're not just atheists This is someone who says there might be a god, but I don't want to obey him anyway anti-theist Right people of takvib They hope that you will try to conciliate with them And they will try to conciliate with you or another way of translating this They hope that you will try to compromise with them And they will try to compromise with you. So the prophet sallallahu alaihi sallam did have a conciliatory nature He compromised at hudabiyah With the treaty, you know the muslims wrote bismillah r-Rahman r-Raheem and then an envoy from the musliqin in mecca Suhail ibn amr, he came and he said that what is bismillah r-Rahman r-Raheem? Who is ar-Rahman r-Raheem? Is these are the names of Allah? He said I've never heard of these Changed to Allahumma bismika And the prophet said okay, no problem And they kept reading the document and it says muhammad o rasulullah And he said I don't believe your rasulullah Right, so let's make it more secular. Let's write ibn Abdullah because we both agree on that So the prophet okay, no problem Right, we can compromise on that. So he said say na'ali show me where it says rasulullah. He says right here And he said to erase it in the broad and ali said no i'm never gonna erase it So say na'ali he disobeys the prophet sallallahu alaihi sallam out of respect for the prophet sallallahu alaihi sallam So he said show me where it is. He's right here. So he he erased it himself Right, so he compromised, but he did not compromise his theology in ethics There was no compromise when it comes to theology in ethics All right, remember the man who came to the prophet sallallahu alaihi sallam said, yeah, rasulullah Qulli fi l-islami qaulan la'asalu anhu ahadan ghayrak Tell me something special about islam that only you can tell me Qul aman tu billah tu mustaqim Say, I believe in Allah and be firm upon that istiqama Stand firm upon that Be principled person don't be a wishy washy person Of course, ibn Hisham mentions that early in the meccan period They tried threatening the prophet sallallahu alaihi sallam They tried sort of buying him out right No, we'll give you like we'll make you the king and we'll give you this and that and None of these things None of these none of these things work because the prophet sallallahu alaihi sallam would not compromise In these areas So it only continues to describe the muqadd ibn Calls them every mean swearer or They're a better translation vile oath monger So the tafsir says that they're always swearing by Allah's name, but they're always lying They're all they're full of wallahi is wallahi wallahi wallahi, but you can't trust anything they're saying They're always lying backbiter going about with slander. So they spread gossip. They love scandal Hinder of good a guilty aggressor They're harsh. They're negative. They're immature right the prophet sallallahu alaihi sallam said it is from a person's buru or Uh maturity that he can hear the opinion of another man and he won't interrupt him Even when he disagrees This is something that is just lost now People are just so easily offended. They're they have a term for it. They're triggered Now in colleges, you know, they have these sort of safe spaces they go to If they feel like they've been offended by some some opinion. They don't like They go to these old rooms and they play with play-doh They play video games This is relatively new. I didn't I don't remember having safe spaces when I was in an undergrad in the early 2000s But that's what's happening And then course and rude we said that more over ignoble because he has wealth and sons So this is a type of person who thinks that because he has a lot of children or he has a lot of money That he's better than everybody else Right Elsewhere in the quran. Allah subhanahu wa ta'ala says yawma la yandfa'u Malun wa la banun Then on the day of judgment Children or sons children in general Or wealth will not benefit anyone If the one who brings to God a sound heart Then it's possible for your wealth and children to benefit you Because you spent in the way of Allah and your children make do offer you so and so forth Then he finishes This section here in surah kalam when our signs are recited to him If you go to the aliyah Ayatuna call the satirul awwaleen they say these are fairy tales of the ancients Like even like even today you have people you know the flood You know the flood of noah the exodus This is just mythology and Where is their historical proof? The quran says what? That the word of your lord is fulfilled in truth and injustice In the 1980s The tomb of a very high ranking Semitic official was discovered in a place called avaris Which is in in egypt in northern egypt it used to be used to be called goshen According to the Torah at least this is where the israelites Lived this is where yaqub alaysala made hijra too. This is where his 12 sons Lived there was a tomb found there um that many Egyptologists like david roll. I mean these are not people that are necessary religious the very secular scholars david ailing charles ailing They say that this is probably the tomb of joseph This is their opinion in 1998 With these two brilliant geophysicists at uh columbia Ryan and pitman And they found exactly Uh where the flood occurred when it occurred and how it happened Is incredible work They actually wrote a book It's called noah's flood the new scientific discoveries about the event that changed history It agrees with the quranic narrative a hundred percent It's really amazing Their theory is called the The black sea deluge theory I um I highly Encourage you to look it up because this is something that's always attacked by like atheists or secular people Right, but these stories they have no historical basis so on and so forth But you know this was this book was published in 1998 This is something relatively new So the word of thy lord finds fulfillment what tamad karimatu rabbika sidqan wa adla It takes an amount of trust a bit of trust Okay But this is what this is what they The mukhavi bean these are just fairy tales, you know, what do you what do you believe in this stuff this type of thing? You know or scientific Right or scientific Yet they believe that there's something called dark matter That's that's sort of the catch all for them, you know, like the jupiter makes orbits around the sun But the math doesn't quite work for them jupiter is too big what keeps jupiter in its orbit consistently Dark matter. What is that? It's just something that's out there. It's it shows in the gaps of the ignorance Right the universe is expanding and it's increasing in its expansion. How is that happening? dark energy What is that? Just trust us. It's dark. Why should I trust you a lot concludes these words With the real threat that that their misery will be complete and they're total ruined by saying we will brand him upon the muzzle the hortum Will brand him on the nose So the nose is sort of the most apparent feature on the face, right? So most of the onama believe this is an idiomatic expression That it means that Allah will expose people A vice and corruption he'll expose the people of rebellion For what there really is They'll be proven wrong eventually Okay, so that's let's see what we're doing any questions or comments So the the standard exegesis here is that the the recorders the inscribers are the manaika Right that it's an oath taking the oath by the recording angels That their pen is recording Um The events of the world the deeds of humanity So Allah is taking it an oath By the angels. Allahu anam There may be other meanings. There definitely are other meanings Others say the qalam is a reference to the first thing that Allah created There's a hadith like this. The first thing that Allah created is the pen Right. There's a sound hadith. I believe so Allah's So then Allah said to the pen uktub right And then it started writing the history of existence And that's why some of the traditions mentioned that when the prophet sallallahu alayhi wa sallam was beyond the city He heard a scratching sound And it was the pen writing History of existence. Allahu anam appear to be different angels They're assigned to each person inshallah. That's correct. So that on the yaml qiyamah people receive their kitab It's mentioned in the quran Kiraman kati bean is mentioned the recording angels and the kitab The believers in the right hand the unbelievers in the left hand or behind the back Of course, we want an edited version of that kitab We said last time one of the names of Allah is al-a'fu The one who erases So the things in the kitab you're like, oh, I don't want to look at this chapter And there's nothing there It's gone because the toba was accepted and Allah just if faced it Is gone Yeah, there's an eye in the quran like this Yeah Yeah, I don't know the left of the eye, but there's something like this and definitely in the quran So section six now Is concerning Allah's addressing the prophet with compassion and generosity So he begins by quoting surah tahaa Allah says tahaa So this is usually taken to be one of the names of the prophet sallallahu alayhi wa sallam Imam al-Razi mentions that jafar asadik Jafar asadik is the same one who said that yasin is yasayid He mentions that jafar asadik says it refers to the purity tahara of the ahl al-baid And others say that the meaning is yaw tahir One of the names of the prophet sallallahu alayhi wa sallam Ma'anzana alaikil quran al-i tashqa We did not send down the quran upon you in order for you to be distressed It's better than wretched Distressed is a better word So as I just said that so I mentioned that as one of the names of the prophet sallallahu alayhi wa sallam One of the meanings also according to ibn abbas is o man tahaa in the meccan dialect It's mentioned by ibn abbas at least something attributed to ibn abbas That one of the meanings of tahaa is o man or o reader right so Ibn Hisham relates to conversion of Sayyidina Umar Right, bino the story of Sayyidina Umar that He had a sword and he was going to dar al-arqam to kill the prophet sallallahu alayhi wa sallam That was his intention and then a man named Noaim a secret muslim sees him and says where are you going? He said I'm going to go kill him and he said what about your own household So he had to buy time for the prophet sallallahu alayhi wa sallam. Do you tell them? So Sayyidina Umari goes to his house and he can he can hear He scribed him khabab reciting from surah tahaa All right And his sister Fatima and her husband Zed are inside and of course bino the story he busts down the door They get into a tussle His sister is injured. She tries to break up the two men and she's like Elbowed or punched in the face or something and there's blood So Umar feels bad. So they give him the the scroll and he reads it Um and he reads surah tahaa tahaa manzanna aleyka al-Quran ad-ditashqa This sort of speaks to him directly. Oh man, we did not send this quran in order for you to be distressed And then he read al-ataka hadithu musa And Sayyidina Umar's temperament is very similar to moses According to that prophet sallallahu alayhi wa sallam That they're very similar. So there's a very like sort of What do you call it? Like a a passage that was sort of tailored for him personally that appealed to his heart And by the way the oldest um the oldest manuscript in the world quran manuscript in the world Is contains surah tahaa. It's four pages long and it's dated to write in the middle of the meccan period This could be the very Manuscript that that's Sayyidina Umar was actually reading it's possible. It's called the birmingham manuscript it's in University of birmingham in england It is also said that It is the imperative of the verb to tread And that the ha indicates the earth i.e Stand on the earth with both feet and do not tire yourself by standing on one foot This is what allah says. We have not sat down the quran upon you For you to be just uh distressed He sent down the ayat when the prophet used to make himself stay awake And exhaust himself standing in prayer through the night Al-Rabbir ibn Anas said that the prophet prayed when the prophet prayed he used to stand on one leg And then the other so he was like wrote not like stand one leg you rotate or shift his weight From foot to foot Um so that allah revealed him taha i.e. stand with both feet upon the earth Oh, muhammad. We have not sent down the quran upon you for you to be distressed In any case it is clear that all of this indicates honor and excellent behavior Imam qur to be mentioned something similar Do that Of course the hadith in tir midi cana sallallahu alayhi sallam yusalli hatta tarimu qadamah The prophet sallallahu alayhi sallam used to pray until his feet was swell All right, so don't exhaust yourself with this worship Or according to the urlama it is a reference to the prophet's grief and incredible concern for the meccans When most of them initially disbelieved in his message Like we said last last week the fact that they're not believing him even though he had a stellar reputation Is something that is just mind boggling to him. Why don't you believe me now? Who else could bring this message and you'd believe? So this is why the quran was is almost like a sense of his distress That this is sort of what sort of made this attitude towards me. So Allah is saying to him We did not send the quran down for that purpose All right In this vein Allah subhanahu wa ta'ala says in surah kehaf ayah number six If they do not believe in this message And then she says i.e kill yourself what kill doesn't mean like he's going to kill himself literally It means like imam arrazi says like utterly exhaust himself with grief To be so just overcome with grief exhausted with grief Because his people don't believe in him So Allah says had we so willed we would have sent down on them from heaven a sign So that their necks will remain humble to it In the same vein Allah says proclaim what you are commanded and turn away from the idolaters We are enough for you against the mockers and here the mockers are the mustahzi on that's the word in arabic The mockers of the prophet there's a special group Especially bad group from the kufar Right that are called the mustahzi on These are people who didn't just disbelieve in the prophet sallallahu alayhi wa sallam Like before the fatah mecca abu sufyan did not believe in the prophet sallallahu alayhi wa sallam Abun ibn al amr ibn al-as did not believe in the prophet sallallahu alayhi wa sallam Right, but they are not from the mustahzi on the mustahzi on are those who mock the prophet sallallahu alayhi wa sallam Right, uh, so these are people like abu jahl abu lahab Ibn abimu'ayt None of these men became muslim None of them became muslim They were either killed at badr Or they died from diseases every single one of the mustahzi on none of them were guided to islam But people that were fierce opponents of the prophet sallallahu alayhi wa sallam like abu sufyan ibn har tried to kill the prophets on many times But he did not mock the prophet sallallahu alayhi wa sallam Right, is what the orlima say that that marking the prophet Is is tantamal to kufr And also breaching adab with that at the date of the prophet sallallahu alayhi wa sallam Puts one in danger of a sual khatima of bad ending Because of what happened to the mustahzi on And your lineage will not help you because abu lahab is bani hasham And he's the uncle the prophet sallallahu alayhi wa sallam And then he says We know that your breast is constricted by what they say. It's an idiomatic expression. He feels a tightness distress Tightness in your chest because of what they're saying But then Allah says messengers before he were mocked and I gave the unbelievers a respite. Then I seized him I seized them Then Allah said his mind at ease and excuse him saying Fatawalla anhum Fama anta bima loom Turn away from them. You're not to be blamed We'll thank you. We'll thank you. If in that the kerat and fa'al mu'mineen And remind them for the reminder meaning the Quran benefits the believers Similarly Allah says wa spiri haqmi rabbik fa'innaka bi a'ayounina Be patient under the judgment of your lord. You are before our eyes Or be patient study quote on says be patient with the judgment of thy lord for thou are to before our eyes What does that mean? I asked one of my teachers. Can he translate to that to me in california english? And he says the meaning is Relax, I got your back Relax I'm backing you up Section seven let's see how we're doing on this five minutes till eight any questions or comments Section seven we'll start it and we'll end when I hear the adhan inshallah Concerning Allah's praise of him and his numerous excellent qualities Allah says what if I've had a lot of mifaq and nabiyin Allah made a pact with the prophets. This is called the prophetic covenant It's mentioned in surah al-imran surah number three Verse 81 381 The prophetic covenant covenant is an agreement Stipulating I have given you something of the book Kitab and hikmah wisdom Then a messenger will come to you confirming what you have You are to believe in him and help him Allah asked do you acknowledge that? Do you take on that burden of my pact on that basis? They said We acknowledge that that Allah says fashadu Bear witness and I am among the witnesses I will Hassan al qabbi see said that Allah singled out the prophet sallallahu alayhi sallam For an excellence which he did not give to anybody else. You're humming mullah. He clearly states this in the ayah The commentators say that Allah made this pact by means of revelation He did not send any prophet without mentioning and describing the prophet sallallahu alayhi sallam to him The pact stipulated that if any prophet met the prophet sallallahu alayhi sallam He must believe in him It is said that the pact entailed telling them Their people about him and that is stipulated that they must explain this and describe him to those coming after them Allah's words Ja'a kum Rasulun then a messenger will come is in fact addressed to the people the book contemporary with the prophet sallallahu alayhi sallam Now the next ayah says That whoever turns away after this they are iniquitous Imam razi and khurtubi say this ayah must refer The previous ayah must refer then to the prophets and their followers because a prophet would never turn away Uh and become iniquitous But their followers might and they have So this is just one of the many mithaq covenants mentioned in the quran. There's another covenant. It's called the uh primordial covenant mithaq al last This is uh mentioned in surat al-a'raf verse 172 when Allah subhanahu wa ta'ala asked all of humanity Before he created their physical bodies Perhaps in some pre somatic Uh spiritual state where he was questioning our ruh our wah our souls Allas to be rabbikum. Am I not your lord and we answered bala shahidna This is one of the reasons why according to the ulama the quran is called adhikr the reminder Right that that latent within our human nature our fitra Is is this recognition recognition Right to to re know something To re know our ubudiya or to remember the ubudiya to the rub Right, it's why people argue natural law theorists argue that everybody if they think clearly with reason with their akal They must come to the conclusion that there is a creator of the universe and it's a singular creator Those are the sort of effects of the covenant yom al-ast So I guess we'll stop inshallah. It's nearly eight So next time we'll continue inshallah I Insha Allah we're continuing inshallah. We'll finish chapter one um tonight inshallah I believe we're on section seven. There's ten sections in chapter one and then we'll move on inshallah So last time we talked about Section seven concerning allah's praise of him and his numerous excellent qualities. So qadi ar-yad here He quotes as we said Sula ale imran ayah number 81. This is called the prophetic covenant This is when allah subhanahu wa ta'ala. He took a covenant from all of the prophets as we said And the gist of the covenant uh, according to the commentators that are quoted here by qadi ayah is that The covenant stipulated that if any prophet met the prophet muhammad sallallahu alayhi sallam He must believe in the prophet sallallahu alayhi sallam And help the prophet's mission It is said that the pact or the covenant it's called a mi thak entailed telling Telling their people about him as well. So every prophet Describe the prophet sallallahu alayhi sallam to their people So he says here allah's words jiaakum rasulun as we said last time is in fact addressed to the ahlil kitab The people of the book contemporary with the prophet sallallahu alayhi sallam And then we also said the next ayah. So bantawalla ba'da thalika fa ulaikuhumul fasiqoon So whoever turns away after this Indeed they are sinners or iniquitous So imam al-kurtubi and imam al-razi state quite unequivocally then that the ayah here Can not only be addressed to the prophets but to their umam their people Because a prophet would never turn away And become a fasik Should the prophet sallallahu alayhi sallam come during his time. It's impossible for a prophet to do that Because the prophets have isma. They have a divine Perfection or infallibility divine with a lower case d divine meaning that Or divine meaning that the the source of their isma is the is god the deity so they're free from from uh From consciously disobeying allah subhanahu wa ta'ala So this must also refer to their followers turning away from the prophet sallallahu alayhi sallam and becoming iniquitous So that's we mentioned that last time. So that's called the mithaqan nabi'in There's another mithaq we mentioned last time to mention as well to Al-a'arath Surah number seven verse 172 The primordial covenant mithaq al-ast Right, this is when Allah subhanahu wa ta'ala took a covenant from all human beings Before he created their their physical bodies The ulema say that that Allah subhanahu wa ta'ala questioned our arwah Our souls Al-astu bi rabbikum am I not your lord and we all bore witness Bala shahidna. Yes, we bear witness okay So that was just sort of review from last time so Ali bin abit alibi says Allah did Allah subhanahu wa ta'ala did not send any prophet from the time of adam Onwards without making a pact or covenant with him about muhammad sallallahu alaihi sallam So this goes back to the previous ayah Ali imran verse 81 mithaqan nabi'in If the prophet sallallahu alaihi sallam were sent while that prophet was alive Then he would have to believe in him and help him. So he mentioned that he had to make a He had to make a contract to that effect against his own people A sutdi and qatada said something similar about Some other ayat which refer to the excellence of the prophet sallallahu alaihi sallam and more than one way Imam imam arrazi also mentions here that this covenant really Pertains to any prophet Who fulfills the criteria? For example, yahya alaihi sallam is a nabi is a prophet But when isa alaihi sallam who's a rasul appeared Yahya alaihi sallam believed in isa alaihi sallam and helped the mission of isa alaihi sallam Because isa alaihi sallam outranks yahya alaihi sallam Isa alaihi sallam is from the greatest of the five prophets He's a rasul which means that he's given a revelation and he's commanded to the people to take the revelation To the people while yahya alaihi sallam is a nabi And of course, Allah says Musaddiqan bi kalimat min Allah that yahya alaihi sallam will confirm The word of God meaning isa alaihi sallam Now qadi iyad here He quotes another verse This is surat al ahzab verse seven In which Allah subhanahu wa ta'ala says So here we have yet another covenant. This is an additional covenant Taken from these five messengers These messengers are called the ulu al azam min al rasul These are the five most exalted human beings to ever walk the planet earth Imam al-Qurdubi says they are the great law-giving messengers The rasul of the shara'ir Right, so you have the mithaq al-ast which is all of humanity You can think of it as a huge sort of ring and then within that ring concentric circle The mithaq of the nabiyeen 124 000 prophets Although that number is disputed according to the hadith And then at the center the the covenant that Allah subhanahu wa ta'ala made with the rasul the ulu al azam min al rasul The five prophets Now qadi iyad here the point of quoting this verse Is to point out the order of the prophets mentioned So just to read the verse again And behold or remember we took a covenant from the prophets Mithaqahum Wa min ka'a And from you So the ka'a the ka'af al-khitab here is a direct reference to the prophet muhammad sallallahu alaihi sallam Wa min nuh wa ibrahim wa musa wa iisab ni maria Notice the other four prophets are in chronological order The prophet sallallahu alaihi sallam is mentioned first That's what he wants to point out here So just some commentary on that qadi iyad he mentions That urmat ibn al-khitab radialat al-'anhu wa ar-udha was lamenting the death of the prophet sallallahu alaihi sallam He said my father and mother be your ransom or messenger of god It has come down that that part of your excellence with Allah is that he sent you as the last of the prophets while mentioning you Among the first of them And then he quotes the aya when we made a pact with the prophets and from you and from noah nuha alaihi sallam My mother and father be your ransom or messenger of Allah It has come down the part of your excellence with him Is that the people of the fire will wish they had obeyed you Uh, even while they are being punished in its depths and then he quotes this verse from surah to l-ahzab Aya number 66 Oh, would that we had obeyed Allah and his messenger And then qadi iyad he quotes qatada a great exeget who studied under ibn abbas That the prophet sallallahu alaihi sallam said i was the first of the prophets to be created And the last of them to be sent And ibn kithir and imam ar-kurtubi they mentioned this as well in their tafasir And this is related to the idea That the ru'h The soul of the prophet muhammad sallallahu alaihi sallam Has temporal priority Over the rest of creation There's a hadith. It's a popular hadith It's attributed to the musannaf of imam abdur razaq Imam yusuf and nabahani also quotes this hadith. It's a very famous hadith And his famous treatise called fadailu nabi wa ummati the merits of the prophet sallallahu alaihi sallam and his umma So the hadith says that a companion named jabir ibn abdulla Came to the prophet sallallahu alaihi sallam And he said yara sallallahu abbi ante wa ummi and this is how the sahaba would address the prophet sallallahu alaihi sallam O messenger of god, they use a title. Allah uses his title in the quran as we mentioned. Allah never calls him directly by his first name The abbi ante wa ummi may my parents be ransom for you Aqbirni An awwala shay'in khalaqahu allahu ta'ala qablil asya Inform me about the first thing that Allah subhanahu wa ta'ala created before he created anything Ya jabir inna allah ta'ala khalaqa qablil asya nura nabiika min nuri O jabir indeed Allah subhanahu wa ta'ala the most high created before all things the light of your prophet from his light This is the hadith though as it turns out this hadith is actually not found In the musannaf of abdur razaqa sannaani No one could trace it back to anything that's authentically written by him Most of the ulama today say that this hadith is moldu or it's fabricated However However Many many ulama Many ulama great ulama Whether they're scholars of ulumu l-quran or the rfuqaha or they're muhadithin many ulama say that the meaning of this hadith is sound It's still a sound meaning This particular hadith however is fabricated So it's a jahiz It's permissible to believe In the meaning of this hadith That's the prophet sallallahu alayhi sallam the light of the prophet is the initial creation It does not make or break your iman if somebody tells you you have to believe this If you don't believe this is a kufr say no it is not kufr is jahiz. It's it's non-essential Right It doesn't make or break your iman Any questions about that There's some groups sometimes they fight over this issue unfortunately and they make takfir because of this this issue What is the initial light of the prophet sallallahu alayhi sallam? What is the initial creation? There's a stronger hadith that says the pen The first thing that Allah created this is a sound hadith The first thing that Allah created was the pen the qalam And Allah said right right what right? Right history right all of history Right existence Right Now some will try to harmonize these hadith And they'll say well what is the pen made out of? The first thing that Allah created in its final functioning form Is the pen but what is the constituents of the pen? What is the pen made out of light light of the prophet sallallahu alayhi sallam? This is how they try to some of them they want to harmonize these hadith Or these beliefs Is there I saw a hand up here. Yes, sir No, I mean You're not taking the belief from this hadith The hadith is fabricated But so many of the ulama agree in the meaning with the meaning of the hadith Let's say there's a hadith that says That that Allah subhanahu wa ta'ala Created the heavens and the earth in six days That's a true statement But let's say you you try to find this hadith somewhere you don't find it Or you find that the the sun that is completely fabricated So it's a fabricated hadith but the meaning is sound So there's other traditions Right, it's not just this one hadith that people are drawing this belief from There's there's many many traditions that that corroborate this belief And and the fact that many many great ulama Consider this belief jaiz is something to consider Okay, any questions of you and then you know, there's There's A Quranic ayat Remember we said This is an ayat of the Quran Allah subhanahu wa ta'ala is the light of the heavens and the earth Imam Sayyaf he says the meaning of this is Allah is the source of all light Methodu Nuri he the similitude of his light that he owns This is a different light than the first light according to many many commentators This is a light that he created And the dominant opinion here is that this second light mentioned here is the prophet At the jauqum in allahe nurun with kitab and mubin There's many ayat like this. There has come unto you from Allah a light And they say well, that's the Quran what kitab and mubin or kitab is the light kitab is is the Quran What is the the nur? And many exigents say that is the prophet sallallahu alayhi sallam So this hadith could have been fabricated based on this pre-existing belief That the prophet sallallahu alayhi sallam is light and that is the first creation. So somebody wrote this hadith This is one opinion that it's modour. Sometimes you get difference of opinion, but this seems to be the dominant opinion Called the priority of the muhammad in light Moving on then Now Allah subhanahu wa ta'ala says so qadi ayat now is quoting another ayah This is 252 of al-baqarah Uh We've preferred some of the messengers over others Allah spoke directly to some of them and he raised some of them in rank So that Allah subhanahu wa ta'ala he has his prophets at different degrees at different ranks We don't give them their ranks. That's what Allah has given them Some people like to quote the ayah because we say the prophet sallallahu alayhi sallam is He's a best of creation And then sometimes we get the response, but Allah says Don't make distinctions between prophets Yes, that's true. I'm not making a distinction Between any prophets Allah subhanahu wa ta'ala says in the Quran in another ayah. It's important that we read the entire Quran Right another ayah. He says that he has his prophets at different darajat different degrees So this is an absolutely essential belief. This belief is essential That the prophet sallallahu alayhi sallam is Sayyidu wal adi Adam He's a master the children of adam This hadith is in tirmidhi. It's a strong hadith that he's the beloved of god hadibullah It's also in tirmidhi. There might be a slight weakness in this But this belief is is is something that is found In many many scholarly works of scholars of hadith in Quran imama tahawi His creed which is an early creed Which is considered to be an asari creed in other words. He's He puts a lot of weight on sound transmissions Quran and strong hadith also in the ijmaa of misalaf It's a less speculative creed aqida It's more ecumenical. It's it's safer if you will and this is how he describes the prophet sallallahu alayhi sallam He says abduhu al-mustafa Is chosen servant When nabiyuh al-mujtaba is elected prophet wa rasooluh al-murtada His messenger in whom he is well pleased Khatumu al-anbiyah the seal of the prophets wa imam al-adqiyah The leader of the righteous was sayid al-mursaleen The master of the messengers of god wa habibur abil alameen And the beloved of the lord of the worlds So this is absolutely essential to say for example that that Musa alayhi sallam or isa alayhi sallam have the same rank with the prophet sallallahu alayhi sallam This is highly problematic The prophet sallallahu alayhi sallam is the best of creation These other prophets are obviously great, but the prophet's maqam as the Shafir It's a shafir the one who intercedes and the one whose intercession is accepted He has maqam al-mahmood. He has the station of the habib This is without question. Here qaldi iyad he quotes sumar qandiy Related that al-kalibi said that the words of Allah Uh, inna min shia'atihi la ibrahim. There's a verse in surat safat verse 83 That says and from his party or from his shia Ir shia it can mean party or faction But here it means something more like adherence or followers And from his followers was ibrahim Now the question is Who does the pronoun Uh, he referred to inna min shia'atihi And from the followers of him was ibrahim Some of the commentators say nooh alayhi sallam That from the followers of nooh alayhi sallam is ibrahim But others said and this is mentioned by imam al-tabri imam al-razi That the pronoun refers to the prophet sallallahu alayhi sallam That ibrahim alayhi sallam is a follower of the prophet sallallahu alayhi sallam In the sense that the prophet sallallahu alayhi sallam has precedence over him Because the prophet is imam al-mursaleen It just so happens that ibrahim alayhi sallam was sent Before him in temporality But in reality the maqam of the prophet sallallahu alayhi sallam is the highest maqam of all the prophets Section eight here concerning Allah instructing his creation To say the prayer on the prophet sallallahu alayhi sallam Is protecting him and removing the punishment because of him It's qadi iyad he quotes this ayah from surat al-anfal ayah number 33 Where Allah subhanahu wa ta'ala says, Allah would never punish them while you are among them And then he says here Meaning as long as you are in mecca When the prophet left mecca and some of the believers were still there So imam tabari and qurqabi mentioned that some of the mu'minun Some of the sahaba they were convinced by their families not to make hijrah With the prophet sallallahu alayhi sallam. So some of them remained in mecca. It was difficult for them to leave mecca So Allah subhanahu wa ta'ala says Allah would never punish them while you are among them So the prophet leaves there's still some believers in mecca So then the very next statement Allah subhanahu wa ta'ala says Allah subhanahu wa ta'ala will not punish them as long as they're asking for forgiveness Such as the station of istighfar That istighfar is The sort of deputy of the prophet sallallahu alayhi sallam if you will When he steps away The prophet isn't amongst you then you better make a lot of toba And then the punishment the adab will not come. This is how to interpret the aya According to these great mufassereen of the quran So while you have this statement here, Allah will not punish them while you are among them and then Allah will not punish them as long as they're making istighfar The prophet sallallahu alayhi sallam said Glad tidings to the one who finds in his sahifa like his scroll On the yawm al qiyamah Allah the istighfar And the prophet sallallahu alayhi sallam he said I asked my lord 70 times a day And 70 is a is a sort of figure of speech in Semitic languages. That means a lot not just 70 you count You know some people count the same that's fine But it means a lot now. Why is the prophet sallallahu alayhi sallam who is maasum making istighfar He can't he can't deliberately disobey Allah subhanahu wa ta'ala He would make his istighfar after the prayer right so One of the reasons the reason why he's making istighfar is because That he failed to praise Allah as Allah praises himself and he was overheard saying this in sajda by ayaisha Subhanaka Uh That glory be to you. How can I praise you as you've praised yourself? This is why he's making istighfar Why do we make istighfar For different reasons For that reason also, but many many other different reasons So this is the reason why he's also to teach us the prophet sallallahu alayhi sallam is a muallim So he's teaching us how what is proper adab what is good or buddhiyah buddhiyah means Like like slavehood, but it really has to do with like character adab with Allah Good adab with Allah. So he says And then he quotes this verse he moves around here. He goes to surah 48 al fat verse 25 And this verse needs some uh Context but he quotes it here Had they been clearly distinguished Then we would have punished the unbelievers among them with a painful punishment He says in the same aya If it had uh, if it had not been for certain men and women believers Whom you did not know so the context of this verse verse 25 of surah fat verse 48 according to qurtubi and tabari and al wahidi Is that when the prophet sallallahu alayhi sallam was at huday biya with the sahaba 30 of the mushri keen attempted to surprise attack them And kill them and they were caught by the prophet sallallahu alayhi sallam But he released them So this was obviously reason enough for the muslims to attack the city militarily Apparently some of the muslims Wanted to attack. I mean they tried to massacre the muslims But allah says here if the muslims from madinah had retaliated Then they would have accidentally killed some of the believers in mecca People they didn't even know were believers Because they never met them that dawah continues in mecca While the prophet is in madinah for years people are still making shahada In mecca because they're still sahaba living in mecca And many of them were hiding their faith because it was dangerous To come out and say i'm muslim in public You could be tortured and killed and cut off from your family and these types of things So it was a bit dangerous when the believers immigrated It was revealed But what can you but what do you have now that allah should not punish you So qadi ayyati says here these ayat Present one of the clearest demonstrations Of the prophet's exalted position the punishment was averted from the people of mecca firstly because of his presence And then because of the presence of sahaba after him making istighfar When none of the sahaba were left in mecca, eventually they all made hijrah Allah punished the meccans By giving the believers power and victory over them He made their swords rule over them and the muslims inherited their land their homes and their property So this is a reference now to the bloodless conquest of mecca and aid hijri And he says here Allah punished them but the prophet sallallahu alayhi sallam and it's true as a form of punishment But the prophet sallallahu alayhi sallam really honored the meccans even while taking their city And he's well within his rights To just take everyone out all the men And that's an accepted war practice No one would have faulted him for that When he was coming into the city a companion named saadi bin urbada who had a lot of zeal He's holding the standard of the muslims And he was shouting at the meccans I'll dull allah o qorayshan today is the day of slaughter The debasement of the qoraysh Right and he was shouting this over and over again Abu Sufyan had already converted But this was his people. He was a leader of the meccans So he was he was afraid what's going to happen here Here comes his you know these muslims coming into the city Uh, so the prophet sallallahu alayhi sallam heard that this is what saad was saying Somebody told him relayed the message to him And he said go tell him not to say that and take the standard from him So everyone knows that I don't agree with the statement So they go to saad and they say give us a standard. He said why is the prophet is saying he said I don't believe you What do you give up the standard? So he went back to the prophet sallallahu alayhi sallam. He said he's not giving it up And the prophet took his blessed imama off He said present this to saad And take the standard from him, but give the standard to his son qais This is for the wisdom of the prophet sallallahu alayhi sallam because he knew it would be hurtful Right to be disciplined in a sense by the prophet sallallahu alayhi sallam But by giving the standard to his saad's son. He's still honoring saad. It's still his son So then the prophet sallallahu alayhi sallam he passes by abu sufyan and he says al yawma yawmul marhama Uh, yuizullahu qureshan Today is a day just slightly altered the statement of saad Today is a day of mercy the exaltation of the quresh The exaltation of the quresh And he said his name he said whoever enters into the house or under the protection of abu sufyan that person is safe This was their recognized leader Right notice. He didn't say whoever enters into my house or the house of umar or abu buck or someone No, your leader is abu sufyan If he gives you protection, you're you're fine This is how you know, he says here that Allah punished the meccans. It is a form of punishment Because the prophet sallallahu alayhi sallam is now taking the city, but in reality Right, it's a sign of of ezzah for the quresh Any questions on that? Some of these are christian polemicists. They write things like That they say that they insult the prophet sallallahu alayhi sallam or they critique him and say that because the prophet sallallahu alayhi sallam engaged in military Actions he can't be a true prophet Which is completely ridiculous Because according to their own book An exodus 33 when according to their book when musa alayhi sallam descended the mountain and he saw people worshiping the calf He ordered the the levites to slaughter 3 000 men in one day He actually says go kill your neighbor your brother your family member If you look at all of the ghazawat of the prophet sallallahu alayhi sallam all of his military expeditions There were 1 000 and 18 deaths according to abu hassan and nadawi in 23 years 700 musher keen and about 400 sahaba and these are all On the battlefield. These are all warriors on the battlefield. There are no innocent civilians being targeted here right 2018 and 23 years and most of the time when the prophet sallallahu alayhi sallam would Go out for a military expedition the enemy would see him and run away Because allah will put terror into their hearts But a thousand and 18 3 000 men are killed by musa alayhi sallam in the Torah according to the Torah 3 000 men fell in one day, but he's a true prophet The prophet sallallahu alayhi sallam is not is not a prophet because He engaged in military It's a it's total hypocrisy. It's a double standard Or you say he had uh, he polygamous Relationships he had more than one wife Okay Bani israel who is israel Yaqub He has 12 sons from four different women two of them were concubines Are those legitimate children is alayhi sallam is the son of one of these women Is he legitimate? They're god alayhi sallam Total double standard It's quite ridiculous. Yes one person No, ube ibn khalaf ube ibn khalaf when the prophet sallallahu alayhi sallam was in mecca He passed by ube ibn khalaf And he was like brushing his horse And so he looked at the prophet and he said, you know why i'm doing this for my horse Why and he said i'm going to use this horse one day and kill you while i'm riding it And the prophet said, perhaps i'll kill you This was the also at ghazbat uhud the prophet sallallahu alayhi sallam was struck on the side of his face By a man named abdala ibn qami'a, a mushrik He struck him on the side of the face And uh and some of the chain mail that penetrated into the cheek Right, so he pulled it out and it was blood flowing down his face And then he noticed that uh ube ibn khalaf is charging towards him So the the seerah says the prophet grabbed a spear and like shook off like 10 men off of him He said he shook them off like they were flies And then he barely tapped him on the neck right here He's like a like a tap Because the point isn't to the intention is important They just tapped him on the neck and then and then ube ibn khalaf he went back to the The the mushrikin and he said he's killed me. He's killed me. He's killed me And they said what's wrong? He said look and he said this is just a scratch They said no he's he told me he was going to kill me And then um There's a report that says that he got he went insane and his his horse jumped off the cliff Another report that says it festered and and You know got infected and he died from that But this was the only man ube ibn khalaf Like I was a big shaytan He's from the musta haziyoon remember we talked about the Musta haziyoon These are the worst type of kufar who mock and ridicule the prophet say some don't just disbelieve in him They mock and ridicule him. Yeah, so they'll say something. Oh this he killed the man. Therefore he can this is in a battlefield There's a prophet in the old testament. I mentioned this a lot. His name is elisha This is a prophet that christians believe is a prophet elisha is he mentioned in the quran probably not Allah, who I am maybe al-yasab, but I don't I don't know But elisha is a prophet in the old testament. This is what he did he's walking down the street And Some some kids begin following him Small boys it says And they start making fun of his bald spot This is a story in the bible They start making fun of his bald spot And then this prophet gets so offended That he prays to the lord And these two bears come out of the wilderness And they rip apart 42 young boys This person is a prophet according to the christians and jews But the prophet says selam on the field of battle Tapping a man on the neck And that man dying on the field of battle defending his city. Oh, he's not a prophet because he killed someone on the battlefield double standard prophets have to defend their cities anyway These are things that they don't teach you in sunday school Even in seminary, they don't teach you these things. I mean I attended basically a christian seminary I have a masters in biblical studies. So I took all these classes in the bible. They don't teach these things You'll get some other stuff These are things you have to get By personal study Let's see what we're doing one time. There was a question from last week inshallah. I'll I'll um, I have to look at the source of it It's about the ru'iyah and a statement of our mother aisha. I'll give the answer next week inshallah The aya, he says here qadir yad continuing Uh is interpreted by abu musa I'm guessing abu musa la shari That the messenger of allah sallallahu alaihi salam Said Allah sent down on me two sureties For my umma sureties like a guarantee two guarantees. What's the first guarantee? Allah would not punish The umma of the prophet sallallahu alaihi salam while he is among them The second guarantee Allah would not punish them as long as they're asking for forgiveness And he says this harks back to the words of Allah Where is this again, where is this verse? Verse 107 21 107 21 107 Burn it into your brain 21 107 The prophet sallallahu alaihi salam said I am a surety for my companions. This is a hadith and muslim Some say that this means against innovations like bid'ah Other say it means against like disagreement and disorder One of the men of knowledge say this is what qadir yad is saying One of the men of knowledge say The messenger was the greatest surety while he was alive and he's present as long as his sunnah is present When his sunnah dies out then expect musibah and fitnah Affliction and disorder What is the sunnah? The authenticated Normative ethos and practice of the prophet sallallahu alaihi salam The agreed upon prophetic precedent sunnah does not mean hadith sunnah is drawn from hadith But there's different grades of hadith The sunnah is authenticated ethos of the prophet sallallahu alaihi salam So this is according to qadir yad This is seems to be his the final thing he says on this ayah That when it says Allah will not punish them as long as you are among them or in them meaning the sunnah is within us As long as the sunnah is within us. It is as if the prophet sallallahu alaihi salam is among us Inna dina badaa ghariban Fasayudu kama badaa We know this hadith That's the first part of the hadith That we hear quoted all the time There really this religion began as something strange And it's going to become strange again Glad tidings to the strangers And then he describes the strangers Who are the strangers those who set a right or correct What humanity corrupted after me from my sunnah There are a lot of people today that are doing things and saying I found this in hadith This is quran. This is sunnah. This is that sunnah So aleikum besunnati This is a This is a way of really in arabic really emphasizing aleikum besunnati I exhort you to follow my sunnah And the rightly guided caliphs the sunnah of the rightly guided caliphs And then so who are the rightly guided caliphs? There are actually five of them Imam Suyuti says five of them So Abu Bakr Siddiq Sayyidina Omar Uthman Ali and Imam Hassan was a caliph for six months Which makes 30 years according to the hadith before he abdicated to Muawiyah So follow the sunnah my sunnah the sunnah the rightly guided caliphs And then he says Very sort of dramatic like hold on to it with every ounce of your being Invite into it with your molar teeth That's how hard you should hold on to the to the sunnah This is hadith in turmati. Let me let me not find one of you reclining on his couch When a command I ordered or a prohibition from me comes to him And he says la adidi. I don't know Muawwajad na fi kitabillahi ittaba'anahu ittaba'anahu I don't know whatever we whatever we find in the book of god. That's what we follow I don't know about the sunnah. I don't know. I don't know So let me not find one of you say that Jesus What is the sunnah? Who knows who wrote the sunnah? Who knows? In the Quran Allah subhanahu wa ta'ala Guarantees that the sunnah Is going to be preserved If we believe in the Quran Because Allah says follow the messenger laqad kana lakum fi rasulillahi uswa tun hasana. Why would Allah say that? Follow the messenger is a beautiful example if we can't get to the real sunnah How do you know what sunnah? This is my my uncle says this my cousin says that Well, you have to sit with earlama and discover the true sunnah Because it's something real a lot of people claim to know sunnah To have the sunnah, but it's important for us to be with the majority right yadullahi fawqa Yadullahi ma al-jama'ah Is the hadith That the in here the ulema make ta'wil and they say That yadullah means the protection of god Is with the majority Right stick with the majority So then he quotes this ayah this famous ayah Which you should also know 33 56 Inna allaha wa malaiqatuhu yasallu ala nabi Yaihu aladhi naamunu salu alaihi wa salimu taslimah Allah and his angels He says pray blessing on the prophet Oh believers pray pray blessing on him and pray for peace on him So qadi iyyat he says here the prayer of the angels and humanity Is supplication is a dua for the prophet We're supplicating for the prophet sallallahu alaihi wa salim Ultimately the supplication is for our own benefit Our dua does not benefit the prophet sallallahu alaihi wa salim It's for our own benefit ultimately And he says this explicitly in a hadith man sallallahu alaihi wa sallallahu alaihi wa salimu taslimah Whoever sends benedictions of peace upon me As-salah ala nabi one time Allah sends blessings of peace upon that person 10 times But what does it mean? Inna Allah Yusalli ala nabi what does it mean that Allah prays upon the prophet or eulogizes the prophet Or sends blessings of peace upon the prophet It means that Allah subhanahu wa ta'ala is giving him additional mercy So when we do it it's supplication that really benefits us when Allah does it It's additional mercy to the prophet sallallahu alaihi wa salim which again benefits us Because that that affects the umma the state of the umma One of the commentators said that the interpretation of the letters Kaaf ha-ya'ain sawd. This is the first ayah of surah Maryam This is from those hroof al-muqatta Muqatta'at these disjointed letters that Nobody really knows what they mean But alas many of the ulema have their opinions wallahu alam So qadi iyati mentions One of them said Kaaf refers to Allah being enough kifayah for the prophet Then he quotes the ayah alaysallahu Bikaf and abdah Is not Allah enough for his slave the ha refers to his guidance hidaya As in the words Yahdika Yahdika Allah yahdika silata mustaqima Yahdika yeah, it's Surah fat verse number two he will guide you to a straight path the yah refers to Support Yah here's a sort of prominent letter He will support you with help their ayin refers to their isma wallahu yasimuqat minat nas Allah will protect you from people And the sawd refers to salah. Inna allahu wa malaikatu yusalluna ala nabi So kaaf haia ainsa Allahu alam Allah says if you support one Another against him. Allah is his maula in jibreel and the right acting believers Maula here means protector the right acting believers salih al-muqminin are said to be the prophets He's also said that it should be taken literally as meaning all the believers Any questions about that's the end of section eight Section nine adi ayyad. He quotes the first ten verses Of surah tul fat This is surah 48 So i'll just quote some of it here Allah says we have given you a clear victory fat hamubina The allama may forgive you Your former and latter wrong actions And complete his blessing upon you And guide you to the straight path and Allah might help you with a mighty victory It is he who sent down The sykeena into the hearts of the believers that they might add belief to their belief To Allah belong the legions of the heavens and the earth Allah is knowing and wise And that he might admit the believing men and women into gardens underneath which rivers flow Remaining there forever And equip them of their evil deeds That is a mighty victory with Allah And that he might punish the men and women hypocrites The men and women idolaters and those who think badly of Allah an evil turn of fortune against them Allah is angry with them and has cursed them and prepared jihannam for them an evil return To Allah belong the legions of the heavens and the earth Allah is mighty wise indeed We have sent you as a witness a bearer of glad news and a warner It's that you the people will believe in Allah And his messenger and help him and respect him and glorify his praise Morning and evening those who pledge allegiance to you Actually pledge allegiance to Allah Yadullahi fawqa adihim Allah's hand is over their hands So here's a long commentary to your commentary here But he says here when Allah says وَيُتِمَّا نِعْمَطُهُ عَلَيْكَ and complete his blessing upon you It is said that this is by abasing those who show arrogance towards the prophet sallallahu alayhi sallam And it is said that he means the conquest of Mecca and Taif It is said that he means by elevating your renown in this world helping you and forgiving you Allah is telling him that the completion of his blessing upon him lies in the abasement of his haughty enemies Opening up the most important and best beloved of towns Elevating his renown and guiding him to the straight path which leads to the garden And then he says So these are again is some Nakira these are all indefinite nouns. I talked about the sort of rhetorical import of that First week Indeed we have sent you as a witness A bearer of glad of good news and as a warner He says Allah enumerates some of the prophet's good qualities and special characteristics And then he says help him and respect him What you are zero who what to walk you know who It is said that they it is said that they will go to great lengths to esteem him The most common and clear statement about this is that it refers to the prophet sallallahu alayhi sallam They help and respect the prophet and then right after that it says And they glorify his praise morning and evening referring to Allah subhanahu wa ta'ala Ibn atah he said this surah contains various blessings for the prophet The clear victory which is a sign of being answered forgiveness which is a sign of love Completed blessing which is a sign of election and guidance which is a sign of wilaya friendship Forgiveness consistent being freed from faults. The completed blessing is to attain to the degree of perfection Guidance as a summons to witnessing Ja'far ibn muhammad said part of his completed blessing to him is that he made him his beloved So there's a verse in the quran You Say if you really love Allah Follow me then Allah will love you and forgive you your sins So the ulama say by following if by following the prophet sallallahu alayhi sallam Anyone can become beloved of Allah Then how much does Allah love the prophet sallallahu alayhi sallam sallallahu alayhi sallam If anyone can be beloved by just following the prophet how much does Allah love the prophet And he says swore by his life Abrogated other sharia by him Raised into the highest place protected him in the ma'raj so that his eye did not swerve nor sweep aside Sent him to all mankind Made a war booty lawful for his community He also made him an accepted intercessor and master of the sentence of adam He coupled this He coupled his name with his name And his pleasure with his pleasure. He made him one of the two pillars of toheid This is all the commentary of ja'far ibn muhammad Ja'far sallallahu alayhi sallam sallam sallam sallam sallam sallam Allah then says those who pledge allegiance to you those who make ba'a to you Actually pledge allegiance to Allah The tafsir says this is a reference to what's known as the ba'a to ridwan at hudabiyah They pledge allegiance to Allah when they pledge allegiance to you So at hudabiyah the prophet sallallahu alayhi sallam he sent sainat urthman To negotiate with the meccans then he received a false report That urthman had been killed So he sat under a tree and took pledges of allegiance from the companions ibn kithir and kurdubi say the pledge was that they would fight with the prophet until death We'll end here in shalom So we are in the middle of part one chapter one section nine for those following in the translation Just to back up a little bit a little bit of review here just to give you some context He quoted from the first Ten verses of surah number forty eight and he's commenting upon The descriptions of the prophet sallallahu alayhi sallam In these ten ayat And he's quoting from the urlama as well obviously So just to repeat here what we said last week ja'far ibn muhammad. He said Part of his completed blessing. So this is a reference to the ayah Uh, will you timma ni'amatu alaika and he completed his blessing upon you part of his completed blessing to him Is that he made him that allah made the prophet sallallahu alayhi sallam his, uh, habib beloved We quoted the ayah ayatul imtihan last time verse 31 of alayah moran Swore by his life la amruka. Allah subhanahu wa ta'ala takes an oath by the life of the prophet sallallahu alayhi sallam in the quran Abrogated other sharia's by him So the sharia of the prophet sallallahu alayhi sallam is the final sacred law and abrogates everything that came before it It confirms the major components and aspects of it. Obviously But it's good for all time until the end of time Raised him to the highest place. Allah subhanahu wa ta'ala says We raised your remembrance also raised him physically in the Uh, this is the later tool Isra wal mi'raj protected him in the mi'raj So that his eye did not swerve nor sweep aside In surat al-najm This is when the prophet sallallahu alayhi sallam Experienced the rukia the beatific vision when he's when he gazed upon the countenance of allah subhanahu wa ta'ala And there's some difference of opinion about that Sent him to all mankind. He's going to quote these ayat later And made budi lawful your budi means ghanima war budi for his community He also made him an accepted intercessor Shafi shafiullah And the master of the descendants of adam Which is a reference to the hadith in tirmidhi anasiyyid wa dhili adam wa la fahr that we quoted earlier that he quoted earlier He coupled his name with his own name Here in like in the adhan in the iqama In the shahada And his pleasure with his pleasure Seems to be a reference to the verse in the quran wallahu rasoolahu a haqqu an yurduhu Allah and his messenger it is more befitting that you please them Meaning pleasing pleasing the prophet sallallahu alayhi sallam is the same as pleasing Allah subhanahu wa ta'ala their pleasure is the same He made him one of the two pillars of tawheed Again a reference to the shahada when we say the shahada la ilaha illallah so la ilaha That's that's atheism. There is no god illallah this is no um Theism belief in god or could be even construed as a type of deism that there is a god. He's a creator But he's not necessarily a personal god. So this is more of sort of a ristitilian Platonic god, but then muhammad o rasoolallah. This is theism. This is now god. This god is now personal uh by sending by um By by sending human messengers to mankind for their guidance and revealing scriptures Allah then continues Those who pledge allegiance to you make ba'a to you actually pledge allegiance to allah Meaning in the pledge of ridwans. We mentioned this ba'a to ridwan right at hudaybiyah that the prophet sallallahu alayhi sallam he sent um earth man to negotiate with the meccans then a false report had reached him That earth man had been murdered by the mushrikin And so the prophet sallallahu alayhi sallam He sat under a tree And took pledges of allegiance Uh from the companions And this is where he left off last time that ibn kithir and imam al-qulutubi They say that the pledge was that they would fight with the prophet sallallahu alayhi sallam until death They were willing to make the ultimate sacrifice for the sake of deen and Here ibn ajiba says the next statement in the quran Contains the greatest praise of the prophet sallallahu alayhi sallam in the entire quran So when allah subhanahu wa ta'ala says yadu allahi yadu allahi fawqa adihim That the yad which is sometimes translated as hand A hand of god is over their hands They pledge allegiance to allah when they pledge allegiance to you to the prophet sallallahu alayhi sallam So qadi iyyad he says here this metaphorically refers to the power of allah So this is known as one of the ayat matashabi had There's certain verses in the quran that are anthropomorphic Right These ayat must be anchored theologically in transcendence In tanzi in order for us to understand them properly And the theological anchor of the quran is surah 42 verse 11 subhanahu wa ta'ala says There is nothing like the likes of god While he is all a hearing and all seeing There's nothing like allah subhanahu wa ta'ala whatsoever So the yad of allah Has nothing to do whatsoever With a created or human hand Right There's nothing to do whatsoever lesa kamithli he sheykh there's nothing like him whatsoever Mahmat asawarta bi balik fallahu la yushbihu dalik That whatever the human imagination can possibly imagine allah subhanahu wa ta'ala is completely different than that So the practice of the early muslims called the salaf Like the sahaba and the few generations after them Is to just consign the meaning of these ayat matashabi had To allah subhanahu wa ta'ala so they wouldn't They wouldn't Interpret these ayat They would simply consign the meaning to allah They would say that this means whatever is whatever allah intends it to mean whatever is appropriate To his greatness and majesty Lesa kamithli he sheykh one There's nothing like allah whatsoever They wouldn't attempt to interpret the ayat Later scholars from the khalaf The later generations they would actually interpret these ayat because now there's a need Because now you have deviant groups taking these ayat in teaching Uh deviant theology saying things like allah subhanahu wa ta'ala has a physical hand. He has physical fingers. He's located in a physical space Things like this. So this provoked the ulama of allah sunnah wal jama'a To begin to interpret these ayat. So they would make ta'awil It's tough weed tough weed means that they would consign the meanings to god Tough weed with a bod and then ta'awil Ta'awil means that they would interpret the ayat, but still in the light of god's transcendence right so they would say that um that the first is kind of a three-step process the first step is to To detach any type of any any notion of physicality To allah subhanahu wa ta'ala and then they'd interpret it and say yadullah means the power or protection of god And then they'd affirm transcendence and affirm that allah knows. Allah only knows Right so this is what he's doing here. This metaphorically refers to the power of allah yadullah or the protection of god There's a hadith that says yadullahi fo yadullahi ma al jama'a Or al jama'a in another rwaya That the yadah of allah is with the majority So yadullahi ma say the meaning of this those who make ta'awil of the hadith the meaning of this is that That allah subhanahu wa ta'ala protection Is with the majority So he says this metaphorically refers to the power of allah his reward his favor or his contract and strain things He acted they're pledging allegiance to him and exalts the one to whom the Allegiance is given okay These words of allah are similar to and then he quotes here from surah al-anthal You did not kill them and this is in the plural. This is a reference to the battle of badr. So it's addressed to the the sahaba Um as to what they did on the battlefield. You did not kill them But allah killed them and now the next sentence is in the singular Addressed specifically to the prophet sallallahu alayhi salam You did not throw when you threw but allah threw So this was a reference to an incident at the battle of badr with the prophet sallallahu alayhi salam He picked up some Some bubbles and he just sort of threw them in the direction of the mushrikine Um, so allah says you did not throw when you threw but allah threw All of the actions of the prophet sallallahu alayhi salam have taufiq They're all according to the ridwan the good pleasure Of allah subhanahu wa ta'ala. All of his actions are guided. He's in a state of union with allah's ridwan Um, ibn arabi points out something interesting here. He says that in this statement There's an explicit negation followed by an explicit affirmation You did not throw when you threw Right. Well maa ramaita idramaita So he says that this demonstrates both allah's transcendence As well as his nearness to the prophet sallallahu alayhi salam That the prophet sallallahu alayhi salam or anything in creation for that matter is not allah Yet the prophet's action was in reality allah's action Allah is a doer of every action How allah willed that action he created that action and he was pleased with that action So the prophet sallallahu alayhi salam is a means by which allah carries out his well-pleasing will in the world So these are these are very very exalted ayat that allah subhanahu wa ta'ala Is is pronouncing here with respect to the prophet sallallahu alayhi salam Demonstrating a very close exalted state of union that he has with the prophet sallallahu alayhi salam Not union on the level of essence or ontology Right That's the christian position with regards to isa alayhi salam. And this is a A problematic dangerous position to have It's not according to our sound aqidah Okay So then he says However, whereas the former is metaphorical. So he's talking about here Yadullahi folka ad him that's metaphorical He says madjazz figurative the latter is literal you did not throw when you threw but allah threw its literal truth Since in the latter case the killer and the thrower was in reality allah He was a creator of the prophet's action His throwing his power to do it and his decision to do it No man has the power to throw and then here he mentioned something that imam razi also mentions That the the prophet sallallahu alayhi salam He took the pebbles and he just kind of lobbed them in the direction of the mushrikin the mushrikin are very far off But somehow miraculously Dust a dust particle was able to infiltrate the eyes of every single one of the mushrikin So imam razi mentions that this was in reality a rare occurrence of natural law right, so It's not natural for a human being to be able to do that Umar may to either a mate or a kinna allah rama allah through Section okay, that's the end of the section nine This is the last section of chapter one part one How allah in his mighty book demonstrates the honor in which he holds him sallallahu alayhi salam And his position with him and other things which allah gave him So he says some of this is contained in what allah says about the night journey in the surah of the same name And surah entitled the star and nijam which refer directly to his incomparable station and nearness to allah Uh, and the wonders he witnessed A further demonstration is a fact that uh, he is protected the prophet sallallahu alayhi salam is protected from people So here he quotes allah, uh, subhanahu wata'ala surat al-ma'ida verse 67 wallahu yasi muqamina nas And allah protects you from the people So in fact 12 13 or so assassination attempts were made on the prophet sallallahu alayhi salam Now when this ayah was revealed according to the mufassereen The prophet sallallahu alayhi salam was on a journey and he came out of his tent and he dismissed all of his guards Because allah told him wallahu yasi muqamina nas Allah protects you from the people When those who were rejected when and also he quotes When those who reject were plotting against you to confine you or kill you or expel you And were plotting and allah was plotting right, so the sort of Last straw or the last stand. I guess you could say for the mushadikin and mecca They met at the dawru nidwa, which is like their city council. This is after the death of abu talib whose seed is now vacant Some of the books of the seerah say that there was a man sitting in his seat. He was dressed in black he was sort of hooded And this man said let's just kill him Let's just kill the prophet And then abu jahl said that's a good idea. So he he hired one youth from every clan to stand by the Stand outside the the the house of the prophet sallallahu alayhi salam, of course the the uh, the alama say that The sheikh that was there dressed in black was shaitan an incarnation of the shaitan Uh, so they stood by the house of the prophet sallallahu alayhi salam in order to kill him He's gonna mention that in a minute here And then he quotes this verse from surah toba Uh, If you if you do not help him yet, allah has helped him So he says allah averted the harm of his enemies from him and they conferred secretly about him and plotted to kill him He took their side away when the prophet went out past them So the assassins he's he was referring to the story mentioned in the surah that the assassins were outside of his door Say na ali was in the house and the prophet sallallahu alayhi salam told him to lie down in his bed And the prophets of they opened the door and walked right past the assassins He was reciting yasin at the time Fa agha shayinahum fahum la yubsirun That uh, we we veiled them so that they do not see And then he caused them not to look at him in the cave So this is mentioned in our tradition That the prophet sallallahu alayhi salam was in the cave during the hijrah with abu bakr siddiq And allah subhanahu wa ta'ala says La tahzan inna allah ma'ana So abu bakr siddiq um he had some fear and trepidation Not for himself but for his sahib for the prophet sallallahu alayhi salam his companion So there was a man standing right at the entrance of the cave and they can see him and abu bakr said If this man would just look at his feet He'll see us So the prophet sallallahu alayhi salam he said la tahzan He said don't be afraid in allah ma'ana. Allah is with us Allah subhanahu wa ta'ala is the creator of all actions He's the willer of all actions. Allah did not will this man to simply move his eyeballs down and look at them Allah's in control of everything And then the ayah continues. This is surah toba verse 40 Fa anzalallahu sakinatahu alayhi Then allah subhanahu wa ta'ala sent down his sakina his peace his tranquility upon him Imam al razi suggests That the pronoun here alayhi is a reference to abu bakr That tranquility was sent down upon abu bakr But then the next statement wa ayyadahu bijunudin And he helped him Now the pronoun is the prophet sallallahu alayhi salam. He helped him with junud hosts or armies Supporters that you did not see Or they say both of the pronouns referred to the prophet sallallahu alayhi salam And allah subhanahu was mentioned in the in the seerah as well that a spider had spun its web at the mouth of the cave There was a dove building its nest That these are the part of the junud these are the soldiers of allah subhanahu wa ta'ala protecting his habib Something as flimsy as a spider's web right Is protecting the prophet sallallahu alayhi salam Demonstrating that allah subhanahu wa ta'ala these things are easy for allah subhanahu wa ta'ala to do And then he says the signs connected with that the sakina tranquility which was sent down on him and the story of suraqab and malik Are all mentioned by the people of hadith and seerah In connection with the story of the cave and the hijra of the prophet sallallahu alayhi salam To medina to manawara so suraqab and malik. He mentions a very famous story when the prophet sallallahu alayhi salam was leaving Mecca with abu bakr sadiq The the meccans they put a bounty on him 100 nuq 100 she camels dead or alive So this man suraqab and malik Who is a a master tracker? He was able to find them very quickly in the desert Just following the tracks And he said I looked and I saw one of them. He was sitting On his conveyance and his hands were up like this and he was saying something to the heavens And then the other one was doing circles around him and he kept looking back at me So, uh, he said I charged and suddenly I fell from my horse and I've never fallen So gets back on and he charges again. He falls a second time. He falls a third time and now he's with an ear shot of the two men So then uh The prophet sallallahu alayhi salam engages him in a conversation He says why have you come and he says I've come for a hundred camels. Can you give me something better? And the prophet said yes, I can give you something better and he says kafa either kafa bika either labista siwara kisra How will it be for you when you wear the bangles the bracelets of kisra? And of course suraqab and malik is just a simple man. So who's kisra? And he said kisra is malik olfadas He's the king of persia He's the king of persia So he knew the prophet sallallahu alayhi salam is a sadaq al-ameen. He's not going to lie. There's no This is out of the question that he would lie So he said can you write it down for me? So he said the abu bakr write this down So he took a little sahifa and they wrote down that on such and such a day The prophet sallallahu alayhi salam promises suraqab the son of malik that he's going to wear the bracelets the siwara of kisra And as the story goes He goes back to mecca and the mecca has probably made fun of him right But then years later the prophet sallallahu alayhi salam passes abu bakr sidika's caliph He passes say naumar is now the caliph And the muslims they conquer persia the battle of qaldisiya Under saadi bin abi wa qas And the zanima of persia is in the masjid in madina the treasures of Of persia and the bangles of kisra are there And by this time suraqab and malik has converted to islam and he's a he's a companion And he's in he's in madina So said naumar he has the sahifa So he calls up suraqab and malik to the front And he reads it off and then he places the bangles on the arms of suraqab and malik And the crowd is shouting sadaqa rasulullah sadaqa rasulullah So this is what he's referring to here suraqab and malik the famous story Allah also says we gave you kaufar Inna aataynak al kaufar So pray to your lord and sacrifice the one who hates you. He's the one who's cut off Surat al kaufar only three ayat Allah told him about what he had given him Kaufar is from kathara. It's an emphatic noun faw al kaufar It's the only occurrence of the word in the entire quran Um, so you have to go to the hadith to understand the word Kaufar is said to refer to his basin according to the Mufassereen the hald of the prophet sallallahu alaihi sallam Which most say is after the sirat Just outside Jannah It has also said that it is a nahrun fil jannah. That is a river actually in jannah Abundant they also said it means different because kaufar means just abundance a lot of abundance abundance and abundance So kathir means a lot but kaufar is an phatic a lot of abundance So it can also mean the shafaah the muajizat the nabua the ma'rifah Different things then Allah replied to his enemies for him And refuted what they had said by the words inna shani aqahu al abtar The one who hates you he's cut off meaning your enemy and the one who despises you cut off means Poor a based left all alone Or one with no good in him at all or even something like forgotten to history maligned throughout history And of course one of the meanings of kaufar also is a reference to a say to fatima zahra And this is mentioned. This is usually um because she's sort of the fount of the ahled bait right This is usually mentioned by sheite Mufasirin like imama tabrisi mentions this and many other Sheite mufasirin, but some Sunnis also Mentioned it as well and when it works well with the With the context because the asbab and nuzul of the surah is that this mushrik named al-asab in the wa'il was making fun of the prophet sallallahu alayhi sallam Because the prophets male children died in infancy So he said you're cut off your your progeny's done No one's going to remember you after you die This what he's telling the prophet sallallahu alayhi sallam The man who's uh, who's whose name is the most popular name in the world Right the man whose name is being extolled 24 seven every day until the yomul qiyama Somebody is saying the shahada right now Somebody's pronouncing the adhan and they're using his actual name because people say well, you can say the same thing about Isa alayhi sallam, but there's some people saying Isa. There's some people saying yashua. There's some people saying easus There's some people saying jesus. They're using different names, but everyone is saying muhammad. It's the same name So then this person says no one's going to remember you when you die right so Allah subhanahu wa ta'ala says we've given you kauthar and so the ulema say one of the meanings of kauthar is fatima zahra The ahl ad-baid comes from her and this is from the khasais They mentioned this in the other class. I think maybe we mentioned it here that from the khasais of the prophet sallallahu alayhi sallam from the Special qualities of the prophet sallallahu alayhi sallam is that his ahl ad-baid comes from his daughter Say na'ali is not his son Ahl ad-baid starts with his Daughter and she obviously she's married to say na'ali Okay, and you know the volumes have been written on just this surah kautha Then Allah says we have given you the seven matthani This is what he quotes next. This is from surah tul-hijr ayah 87 wa laqad ataynaka sab'amina al-matthani wa al-Quran al-Azim We have given you the seven matthani matthani means something that's repeated And the immense Quran it is said that the matthani are the first long surahs And that the immense Quran refers to the ummu l-Quran ummu l-Quran meaning al-Fatiha So this is mentioned by imam at-Tabri imam as-zamakhshari. They mentioned that That the matthani the seven matthani refer to the first seven long surahs of the Quran That's one opinion. It is also said that the seven matthani are themselves the ummu l-Quran al-Fatiha And that the immense Quran means the rest of the Quran And this is also mentioned by imam at-Tabri as-zamakhshari ibn ajeeba imam al-Razi actually mentions a hadith of the prophet sallallahu alayhi sallam In which he sallallahu alayhi sallam refers to al-Fatiha as a seven matthani The seven oft repeated There's a hadith like this. I didn't write down the book of hadith. I forgot to do that But it's a good hadith a strong hadith. All right, and there's other opinions also What are the seven matthani? It is said that the seven matthani refers to the awamr and the nawahin the sort of commands and prohibitions Of the Quran the good news and warnings the metaphors and enumerations of blessings Um different opinions it is said that the ummu l-Quran is called matthani because it is said at least twice in every prayer So ummu l-Quran according to the hadith is another way of saying al-Fatiha The mother of the Quran the essence of the Quran the core of the Quran It is said that the ummu l-Quran is called matthani because it is said at least twice in every prayer Right, so the minimal prayer is to rock rock a team. So you're going to say the satiha twice It is said that Allah said it aside for the prophet sallallahu alayhi sallam And stored it up for him rather than other prophets He called the Quran matthani because the stories are repeated in it It is said that the seven matthani means we have honored you. So there's another opinion We have uh, we have honored you with seven marks of honor The prophet sallallahu alayhi sallam has seven marks of honor that are mentioned in the Quran guidance huda prophecy nabua mercy rahma Intercession shafaah Friendship wilaya An esteem like ezzah or rifa And tranquility sakina Seven marks of honor So there's different opinion. There's different opinions about what is this? A several matthani, but the strong opinion because it's supported by hadith explicitly Is that as a reference to al-Fatiha? There's seven ayat in al-Fatiha Allah says we sent down the thikr To you that you might make things clear wa anza wa anzalna ilayka thikra litu bayyina linnas ma nuzila ilayhim And we sent down a thikr the Quran one of the names of the Quran a thikr in order for you to explain to the people What has been sent down? So then the prophetic Words the sunnah is absolutely imperative the prophetic commentary of the Quran And then he quotes here. That's from surah. Nahal by the way verse 44 famous verse 1644 then he quotes here 34 28 surah sabah, I believe it verse 28 We only sent you so We only sent you to all people As a bringer of good news And a nadeer and as a warner These are titles of the prophecy that we've talked about in the past And then he finally quotes this ayah surah al-a'raf verse 158 Oh people i'm the messenger of Allah to you all So he's saying here. Why is he quoting these ayat? He says this is one of the special favors He has granted again from the khasais of the prophet sallallahu alayhi sallam Allah says we only sent a messenger with the language of his people to make things clear Allah specifies their peoples, but he said the prophet sallallahu alayhi sallam to all people And he said of himself the prophet sallallahu alayhi sallam said I was sent to all mankind This is stated in numerous hadith The wording in sahih muslim I was sent to the creation Everything all of creation So in other words again the shari'a of the prophet sallallahu alayhi sallam There's no there's no more rusul. There's no more anbiya There's no sacred law yet to be revealed The shari'a of the prophet sallallahu alayhi sallam is the final sacred law revealed Right, so that's why he's a final messenger That's why he's the universal messenger And as we said the shari'a of the prophet sallallahu alayhi sallam is a confirmation Of the foundational principles of all of the shari'a before him So nuh alayhi sallam received the shari'a and then Musa alayhi sallam Sorry ibrahim alayhi sallam So shari'a 2.0 musa alayhi sallam the Torah shari'a 3.0 Isa alayhi sallam 4.0 and then finally the 5.0 the Quran And that's it. That's the the latest no more updates Of course, there's tajdeed. There's you know, there's ijtihad right with the olama The scholastic community But those foundations never change And then he quotes here a beautiful ayah. So that's al-Ahzab verse number six He says The prophet is nearer or closer Closer to the believers Than their own selves The prophet is nearer and dearer To the believers than their own selves and his wives are their mothers The commentator commentators say that nearer to the believers and their own selves means Uh that they must do whatever he commands just as a slave must carry out his master's commands It is said that it is better to follow his command than to follow one's own opinion His wives are their mothers means that they enjoy the same respect as mothers They cannot be married to anyone after him This is a mark of honor to him and a special favor again from the qasais Of the prophet sallallahu alayhi wa sallam. It is also because they are his wives in the garden He says here an unusual reading of this ayah. So this is a shahad the reading. It's an anomalous Reading it's unreliable But he quotes it because it has the strength of a hadith. So it's true in its meaning Uh, but it couldn't be established through multiply attested measures That the ayah says The prophet is closer to the believers than their own selves. He is their father And his wives are their mothers So it's true in meaning he is preeminently our spiritual father Um ibrahim alayhi sallam in the quran is called our father millata abikum ibrahim And the prophet sallallahu alayhi sallam is better than ibrahim alayhi sallam So he's saying it's no longer recited because it's at variance with the version of uthman the uthmani codex So it's uh, it has the strength of a hadith Allah says Allah sent down on you the book and wisdom. This is surat al nisa verse one 13 You always see this coupling Just juxtaposition of al-kitab and hikm not always but many times in the quran We sent down upon you al-kitab the quran and hikm according to many ulema hikm in the quran means sunnah The quran's preeminent ethical application preeminent ethical application And notice that Allah says here what anzala allahu alayka Al-kitab wal hikmah that Allah revealed that as well. He sent it down literally anzala means to send something down That he that he revealed not only the kitab, but the sunnah The prophet sallallahu alayhi sallam's exemplary authenticated sayings and doings our revelation And in also in this ayah He says what kind of fadlullahi alayka al-zima Uh, Allah's overflowing favor to you is immense It is said that his immense favor refers to prophethood or what he already had In pre-eternality al-wasit. He said that it indicates his ability to bear the vision the ru'ya which musa alayhi sallam Uh could not bear But going back to this Ayah at the beginning here 336 An-nabiyu awla bil-mu'minina min-anfusihim that the prophet is more beloved to the believers than their own selves So usually when this ayah is quoted the orlamah quote the famous hadith in Bukhari Uh, wal adi nafsi biyadi. I swear by the one who has my soul in his yad La yu'miru ahadakum hatta akuna ahabba ilayhi Min walidihi wa walidihi wa al-nasi ajma'in Uh, that uh, none of you have complete faith until I am more beloved to him Uh, than his his parents His children and all of humanity And there are numerous numerous hadith and statements from the sahaba stories of the sahaba that demonstrate That the sahaba truly, um Walk the walk as far as this ayah is concerned Sayyidina alayhi, said That the prophet sallallahu alayhi sallam was more beloved to us than every shei, shei means created thing Sha'a means to Sha'a is to something that's willed into existence Right, so this does not include the creator The prophet sallallahu alayhi sallam is was more beloved to us than anything in creation Even more so than cold water when we're thirsty So the analogy here the arab the desert arab gets it That that cold water is is life itself Right Of course the famous story in kitab al-maghazi al-waqidi mentions the martyrdom of Khubei ibn adi when he was taken to Tan'im by the mushrikina after the battle of Badr And uh, they were they basically went to crucify him And then impale him and there's other things that say they cut off his body parts and things like that Uh, but they said to him don't you wish you were at home with your family and And muhammad was in your place And khubei he said i don't wish that a thorn prick the finger of the rasul Right, and so he said before you kill me. Can I pray raka'ateen? Can I pray, you know, and they said, yeah, you can pray so they let him pray and then they turned him from the kaaba Right, and then he quote feina maa It was the verse That to Allah belongs the east and the west Whichever way you turn you'll find you'll find the countenance of god and so And so they they basically crucified him and then they stabbed him Uh, and then he said that there's no one here to convey my salams to the prophet sallallahu alayhi sallam uh, so, um Al-waqidi says that the prophet sallallahu alayhi sallam was in medina He's sitting with some companions zayt ibn haritha and others and suddenly it seemed like the tanzil descended upon him And he said wa alaykum as-salam ar-rahmatullahi khubei And they said what happened and he said our companion is being martyred right now in mecca And then abu sufyan ibn harb who was there. It wasn't muslim at the time, obviously He saw this entire thing happening and he said maa raitu Ahadan you hibbu ahadan kuhhubi ashabi muhammadin muhammadan He said i've never seen anyone love anyone like the companions of muhammad love muhammad There's many other things sakhim muslim mentions abu ayyub al-ansari a great lover of the prophet sallallahu alayhi sallam When the prophet sallallahu alayhi sallam came into medina to manawara He stayed at the residence of abu ayyub al-ansari for seven months And abu ayyub had a two-story house as it says in sakhim muslim And so the prophet said i'll take the ground floor because it's easier people are going to visit me I'm going to be leaving a lot and And he said fine. So abu ayyub and his family were on the second story and then like A few days later or that night or something like that Abu ayyub he's he's quoted in the hadith. He said he said to his family namshi folqa rahsi rasulillah So do you realize we're walking over the head of the prophet sallallahu alayhi sallam? uh So The hadith says fabbah to fi janidin. So they they huddled into a corner Uh of the room upstairs like into one of the corners because they knew that the prophet's Matt was in a certain place downstairs. So they made sure that they were on the other side And then they would sort of shimmy against the walls They didn't walk across the room Because they would consider that adab to walk over the head So then abu ayyub he came back down and he said We're walking over your head and the prophet said that's okay. Don't worry about this. It's easier for me To to be here. And he said no, I insist Okay, so they switched places So the prophet sallallahu alayhi sallam and now I was on the second floor And then the hadith says that they would bring him food And the prophet sallallahu alayhi sallam would leave a little bit of food And abu ayyub and his wife would look at the dish and try to determine where the prophet's hand had touched the plate And they eat from that spot For tabarak and then one time there was a There was a a plate that came back and it wasn't touched at all Right And so abu ayyub he said oh what happened, you know There's something wrong with the food And then he said that there's garlic in this food and I I don't eat garlic because I have conversations with malayika And whatever bothers Humanity bothers the malayika Right, so then abu ayyub he said Fa inni akra hu matakra I I detest whatever you detest So there's no more garlic in the house So the urlama actually say from based on this hadith that That eating garlic is mubah. It's permissible, but it's makru if you're going to speak to dignitaries To to kibar right to like very prominent people Of course, there's a hadith the famous hadith in tirmidhi Uh where aisha says that That she approached fatima zahra And she said to her that I noticed once That you were standing like sort of standing over the prophet sallallahu alaihi sallam when he was in his final illness and You leaned in close suddenly And you started crying And then you leaned in again and you started laughing And she said aisha said I've always wondered. What did he tell you? What are you? Can you please tell me what did he tell you? So fatima says Aqbarani anna hu meyitun mean wajiihi Hada Faba ketu. He told me that he's going to die from his illness So I cried Thum aqbarani Anni asra'u ahlihi luhuqan bihi Fadaka kheena Dahiktu She says that then he told me that I would be the first of his family to join him in death And she died a few months later some six months later. So I laughed Right. So anni biu ahu la bil mu'minina min fusihim. She was very young woman How old was she in the 20s? Maybe something like that very young, but she's happy. She's going to die Because she's going to be with her father So this is a type of love that most people just They don't get it, right? They don't understand What's going on here and part of the problem is just this hubbu dunya just entrenched in the dunya You know people think they're going to live forever People they put things off. Kalla baldi hu hubbuna l'ajila. People just want immediate gratification What t'atharuna l'akhira and they they just the akira. What is that? That's a long time from now if it even happens The akira could be tomorrow if you die now And you're in your grave. It passes like a night of sleep in tomorrow's yomul qiyam Literally tomorrow for you. It could be yomul qiyam There's not something far off And death comes Suddenly without warning can come to anyone Just something we learn from the death of a like a sports star celebrity like the death of kobi brian Something that we can learn is that Death does not discriminate You could be at your peak. You can be at your You can be with your kid somewhere and death comes and both are gone So that's actually the end of chapter one Any questions so far comments? Just take a drink a little fast and then we can start chapter two We have a few minutes I would say probably one of the greatest Examples of the prophets. Oh la the prophets nearness to the to the sahaba over their own selves is ghazwad badr. Just read what happened And ghazwad badr. They would put themselves totally in harm's way To protect the prophet sallallahu alaihi sallam And there's many examples of Chapter two is called allah's perfecting his good qualities Of character and constitution and giving him all the virtues of the dean in this world So i'll i'll read you it's a short introduction and then i'll just give you some of the highlights Because it's a little bit A little a little confusing i guess you can say here So whoever loves a noble prophet and is searching out The complete details of his Inestimable treasure of his being should know that man's beautiful and perfect qualities can be placed in one of two categories Number one characteristics which are innate and a necessary part of life of this world Such as natural form and things connected to the necessary acts of daily life Number two characteristics which are acquired as part of the dean These are things for which one is praised and which bring one near to a law These qualities can be further divided into two categories Qualities which are purely innate or acquired And number two qualities which combine both elements Then he goes on man has no choice in or ability to acquire innate qualities These include things like perfection of physique physical beauty strength of intellect soundness of understanding eloquence of tongue Acuteness of the senses strength of limb the balance nobility of lineage The might of one's people and the honor of one's land Also connected to this are the things that are the necessities of daily life Such as food sleep clothes dwelling place marriage property and rank These things however can be connected to the next world if the intention in them Is related to fear of a law and teaching the body to follow the path of a law In spite of the fact that they are all defined as necessities and governed by the rules of the sharia As for the acquired things which pertain to the next world They include all virtues and the adab of the sharia making things Things such as practice of the dean knowledge for baron's patience, thankfulness, justice Doing without humility pardon chastity generosity courage modesty manliness Silence deliberation gravity mercy good manners comradeship Comradery I guess and other similar qualities They can be summed up as good character personal holoc Some of these qualities can be part of natural instinct and basic disposition in some people Others do not have them and have to acquire them However, some basic rudiments of them must exist in a person's natural disposition as a law willing We will make clear even when the face of a law in the next world is not what Is intended by these world equalities They are still considered good character and virtues according to the consensus held by men of sound intellect However, there is a disagreement as to the reason for people having these qualities it's kind of a I mean, it's it's really kind of a deep introduction, but basically What he's saying here is um among other things, but just Basically, it's that some virtues are wahby some virtues are innate Some people are born with virtue Wahby from al-wahab one of the names of Allah subhanahu wa ta'ala is the bestower of gifts al-wahab And some virtues are Kasby they can be acquired through discipline Disciplining the nafs Right, so there's a virtue theory in amongst our classical Ulama ghazali has a virtue theories And it's it's Aristotelian to a certain point So basically that It's basically to fake it till you make it It's called habitus in greek that if you want to acquire a virtue Let's say that some people are born with patience Some people don't have it if you're born with it. It's from al-wahab Alhamdulillah, you have it Um, everyone's born equal in a sense that they're all humans But not everyone's created equal in that sense that they're exactly the same There seem to some people who were born into opulence and wealth some people are born into dire poverty. Some people have They're born and they're educated and they have incredible Tadeed they have like discipline and they have virtue Some people don't Uh, so in reality everything is is wahby everything is given by Allah subhanahu wa ta'ala But basically if you want to acquire a certain virtue you have to fake it until you make it If you want to be patient if you want sabar When something happens like a sadmah like a type of calamity uh act like a virtuous person act like a um Like a patient person And if you keep acting like that Over time it'll be sort of woven into your personality You'll acquire it right um There's a hadith in bukhari a famous hadith Where the prophet sallallahu alaihi wa sallam was at the graveyard in medina al-baqir And he saw a woman crying at a grave and she was kind of hysterical And he said uh it taqi wasbidi Ya'amat Allah like oh maid servant of god fear god and be patient And then uh She was impatient. She didn't even turn around to see who it is So she said to him Like get away from me like go go get get away from me. Uh, you've never been afflicted like this So some of the muhadithin say that her son had died Of course the prophet sallallahu alaihi wa sallam buried all of his children except for one Right, and he knew that fatima would die in six months and he knew hasan who was saying would also be martyred as well So the prophet sallallahu alaihi wa sallam he just he goes home, right? And then the woman she finds out that that it was the prophet sallallahu alaihi wa sallam So she goes and waits by his door And she says to him that You know, i'll be patient now And the prophet said to her Oh and awwali sadmatin That indeed true patience is at the first stroke of the calamity That's true patience Right, and that's that's the goal So it's good that you're going to be paid. That's how we learn Right, but true patience you can if someone's a Saber or sabur the way that you can tell Is that something happens and immediately they have patience? That means they've acquired this virtue or they're trying to acquire this virtue So they're acting like a patient person Right So that's how you acquire virtue The difference with Aristotle then between rizali and Aristotle The method is somewhat the same, but the the telos The raya the end the aim is different the aim for Aristotle is He calls it eudinomia, which is like living a fulfilled happy life of contemplation To become a philosopher. That's the end For rizali and others it is proximity to the divine is wilaya Is sainthood That's that's the goal Is that you mimic the ethos of the prophet sallallahu alaihi sallam because he's habibullah and by doing that you become habibullah You become beloved of god And you attain ranks of sainthood. That's the goal In sainthood. We're using a sort of a more general right Proximity to god Not necessarily someone who can Manifest karamat and things like that someone with good character someone who's in the someone who May not even have a lot of knowledge as an average muslim guy or a woman But is striving To emulate the prophet sallallahu alaihi sallam and their sincerity there and they're constantly working on their huluk And they're constantly trying to acquire these virtues. It never stops Continues to go So the prophet said Keep being patient and one of the meanings of patience is also perseverance keep persevering until you meet me at the haud That's when you can relax But the dunya is going to be work. There's no point in the dunya. We're just oh, I'm I'm good enough now I'm good like abdu qadr jilani when the when he had the dream and the light and you're sheikh You're you're the great wali and There's no teklif on you. No more prayer for you. You've ascended Transcended the prayer And he said who are you and he said i'm your lord. He said no, you're a liar. You're the shaytan Because the prophet sallallahu alaihi sallam had to pray six times a day The teklif is not removed from him On any of the awliya, but i've transcended teklif Is ridiculous Anyway, I think we can stop here inshallah so For next week, we'll so that's that's the introduction basically We'll start section one, which is a preface which is sort of a Summary of what he's already said in chapter one and in section two he begins by talking about The hulq so there's hulq and hulq the hulq is the character of the prophet sallallahu alaihi sallam The hulq is his physical manifestation. So his physical appearance the physical appearance of the prophet sallallahu alaihi sallam Which is a sign of his nabua the way that he physically looked inshallah Next time They're given as gifts by the gift giver al wahab Allah subhanahu wa ta'ala Other fadail must be earned They're acquired mama al ghazali says at the end of the day everything is wahby everything is from Allah subhanahu wa ta'ala anyway But there are some virtues that require discipline and we said last week that Imam rizali's theory of virtue Is very similar to Aristotle in the method Of habitus right habituating the lower self to acquire these virtues But the raya the talas the end is very different for Aristotle in the nikamaki and ethics The talas is eudaimonia A full Fulfilled life or happiness or a life of contemplation To become a philosopher Whereas for ghazali it's wilaya proximity to the divine sainthood friendship With Allah subhanahu wa ta'ala Now in the prophecy says if someone has been blessed with even one or two of these qualities of perfection and nobility Whether of lineage beauty power knowledge forbearance courage or generosity He's considered noteworthy and people use him as an example as a moral exemplar People's heartfelt esteem of these qualities makes people Who have them honored long after their bones have turned to dust So imam al ghazali in his uh, yeah He mentions or he affirms what are known as the four Cardinal virtues the four principal virtues. He calls them umahat al fadail And these are courage and wisdom and temperance Um and justice So they are in arabic. They are shaja'a Which is epitomized by abu bakr siddiq. So each of the four caliphs epitomizes one of these virtues Shaja'a courage and then umar adala justice earthman is effa temperance And hikmah say na'ali These are the umahat al fadail The cardinal virtues the principal virtues, but these also must be refined according to imam al ghazali that True virtue is in the middle It's the mean the golden means or true courage Right. So in other words courage it has two extremes Right. So the virtue is in the middle to one extreme is is is excessive courage Right. This is ifrat there's ifrat and tafrit too much courage excessive courage. This is not considered A a fadal. It's not considered a virtue. It's a vice So someone for example, who's has a Ta hawar or full hardiness someone who's a reckless that's not courage So for example, um You see someone somebody Mugging someone with a gun on the street It's probably not a good idea to confront that person directly because you're going to put yourself in danger So it's it's probably a better decision to just call the police with your cell phone Actually approaching that person and trying to stop the mugger is actually not considered courage But rather recklessness and that's a vice and then you have the other extreme Uh, where there's deficiency in courage, right tafrit and that's cowardice jubun right Even with wisdom Right. So so the point here is that that a true, uh virtue is to know When and how to act That's a true virtue when and how to act And then to follow a moral exemplar So as we said each of the four caliphs epitomize One of these virtues and the prophet sallallahi sallam epitomizes All of them, but even with wisdom There are excesses excess wisdom is called makar or uh deceit tricksterism Right and in many cultures around the world Tricksterism is actually lauded. It's praised If you can you know if you can fool someone and get away with it And somehow get their money or something then you're a clever person You know, uh this type of thing Unfortunately, this is something that's found in cultures all around the world and in literature all around the world the trickster archetype Right it's found in the bible It's found in uh in Greek mythology prometheus And uh other places as well And then obviously a deficiency of wisdom is called bala or stupidity right So these are the these are the cardinal virtues And you'll rizali also talks about the mystical virtues So these are cardinal virtues and then there are mystical virtues And these mystical virtues he considers to them to be these stations that are bestowed By allah subhanahu wa ta'ala these maqamat and the first one is repentance is toba That's the first station. That's the first station of the spiritual path And the last one is muhabba So and then along the path there's Sabar and shukur Khawf and zuhud these 19 mystical virtues So while the ayat continues So what can be said of the inestimable worth of someone? Who possesses all these qualities? Is the microphone working? Bismillah So he's saying here it would be impossible for him to have granted them either by Graft or guile such a person is only such a thing is only possible by the gift of allah the almighty So now he's going to list of the the various qualities praiseworthy praiseworthy qualities And virtues of the prophet salallahu alayhi salam So prophet hood Bearing the message close friendship with allah is love being chosen the night journey vision of him nearness proximity revelation intercession Mediation all the virtues high degree the praiseworthy station the burak the ascension Being sent to all mankind is a very long list leading the prophets in prayer the witnessing for him of the prophets and their communities Mastery over the descendants of adam He's being the bearer of uh the bearer of the banner of praise Bringing good news and warning his place with the one with the throne obedience bearing the trust guidance Being a mercy for the world's allah's being pleased with him so that he is allowed to ask of him kothar being listened to or being obeyed The perfection of blessing on him Pardon for past and future wrong actions the expanding of the breast the removing of his burden The elevation of his renown He's being helped by a mighty victory the sending down of the sakina Support by the angels He's bringing the book in wisdom and the seven methani and the immense quran His community being purified his calling to allah the the prayer of allah and his angels on him His judging between people and and by what allah showed him He's removing the chains and burden up from them allah swearing by his name his supplication being answered inanimate objects and animals speaking to him The dead being brought to life for his sake the deaf hearing water gushing from between his fingers His turning a little into a lot The splitting of the moon the sun going back his changing of the essence of things and here's a footnote for instance At the battle of badr there was a companion named ukasha Whose sword had broken and the prophet sallallahu alayhi sallam picked up a piece of wood and said take this and fight with it And then ukasha looked and it turned into a blade and they called it al-aun So changing the essence of things Is being helped by terror. This is a bad translation Terror is a very loaded term nowadays. This does not mean terrorism as we know it astaghfirullah This means that this is from the khasaas of the prophet sallallahu alayhi sallam That allah would strike an intense fear and dread into the hearts of his enemies Uh during the military expeditions Right Which is sometimes translated as as terror. I wouldn't use that translation anymore. I mean, that's what it means But terror again is a very very loaded term This verse is actually from surah number three verse 151 which does have a sabbun nuzul According to the urlama. It was revealed for a specific purpose imam atabri imam kurtobi mentioned that after the battle of badr When the sahaba had suffered many casualties Um, and they went back to medina the mushrikin felt emboldened initially and they planned on going into medina itself And then massacring everyone in medina But then allah subhanahu wa ta'ala put this intense oror but this intense dread fear into their hearts and he said That's good enough. Let's just go back to mecca So that's the context of the ayah And many times the prophet sallallahu alayhi sallam would dress and they'd go out for an expedition of military engagement And the enemy would come near him and they would flee Because allah subhanahu wa ta'ala would put this intense fear and dread in their hearts He continues listing the prophet sallallahu alayhi sallam's qualities and Praiseworthy station his his knowing the unseen the cloud shading him the glorification of the pebbles his removing pain His protection for people and so on and this is just some of what allah gave him. There is much more he says Knowledge of his qualities can only be contained by someone who has given it and only allah can bestow it There's no god but him Add to this all the stations of honor degrees of purity ranks of happiness excellence An increase which allah has prepared for him in the domain of al-akhira Which cannot be numbered which intellects are unable to grasp and which confound the imagination So that's his preface and now we begin section two with his physical attributes So this is part of the aqida of ahlu sunnah wal jama'a To believe that the prophet sallallahu alayhi sallam Had the best khuluq and the best khalq In other words internal and external beauty So here we're talking about ethics and physical appearance And from the prophetic invocations, of course the prophet sallallahu alayhi sallam when you look into the mirror allahuma kama kama hassan ta khalki fa hassan khuluqi Oh, allah just as you have made my External reality beautiful, beautify my internal reality It's a beautiful du'a So he begins here aqadi iyati says there's absolutely no way to conceal the fact that the prophet is the worthiest of all mankind The greatest of them in position And most perfect of them and good qualities in virtue I'm setting out to detail his qualities of perfection And the best way I can which has filled me with longing to call attention to some of his attributes Sallallahu alayhi sallam may Allah grant him peace No, may Allah illuminate my heart and yours and increase my love and your love for this noble prophet I mean that if you were to look into all those qualities of perfection, which cannot be acquired Um, and which are part of one's constitution you will find that the prophet has every one of them All of the various good qualities without there being any dispute about it among the transmitters of the trends of the traditions The beauty of his form And the perfect proportion of his limbs Are related in numerous sound and famous traditions And then he names a bunch of Transmitters Ali and an anas ibn malik and abu huraira and alabara ibn azib and aisha ibn abihala, etc We'll go into many of these inshallah ta'ala Some of these are very well known some of them are not very well known He had the most radiant coloring deep black eyes Which were wide set and had a sort of red tint to them Long eyelashes a bright complexion And an aqua line nose aqua line means it was a slightly hooked nose Aquila in latin means eagle All right, it's like eagles beak It's also called a roman nose In early christianity the eagle was a symbol of strength and nobility the symbol of the gospel of john was an eagle The roman empires Symbol was the eagle In ancient greek mythology zeus was symbolized by the eagle So the aqua line nose aqua line noses are cross culturally Viewed as beautiful and noble It's an immediate sign of nobility physical sign It continued you had a gap between his front teeth. It was a small gap His face was round with a wide brow Uh, and he had a thick beard which reached his chest His chest his chest and abdomen were of equal size So his stomach did not protrude Sulla ladi selam he did not have like what we call a pot belly Right and this is something that's important um You know because uh the prophet sulla ladi selam is is like I said physically he's the most beautiful Therefore he's going to be the most healthy Nowadays you have this thing going around where we're supposed to accept You know people as they are even if they're unhealthy unfortunately, they're people who complain that they have to They have to buy two seats on an airplane Because they're overweight. Well, some people have sort of predispositions to to weight gain and things like that. So i'm not talking about that But a lot of this has to do with the lack of self control Right and then they turn it into a civil rights issue It's like oh just as you know black people had to sit in the back of the bus Now I have to pay for two seats on an airplane. No, it's not it's not the same thing at all You know, so obesity is is unattractive because it's unhealthy and that person is literally dying So it's it's not attractive It just as anorexia is not attractive Because that person is literally dying All right, so the prophet sallallahu alaihi sallam with his physical constitution avoided both of these extremes So you can draw a line from his chest down. It was straight He was broad a chested with broad shoulders large bones large arms thick palms And soles long fingers fair skin and fine hair from the chest to the navel So, you know, he had some mass, you know, so I tell the brothers he should lift some weights you know increase your muscle mass There are brothers. I know that are pushing 30 that can't find wives and They're good brothers, but I don't know if I could have the heart to tell I mean they look like they're 110 pounds And it's not really attractive to women. It's just not beautiful So the prophet sallallahu alaihi sallam is is our example And he had he had large arms and a broad chest And you know, he had broad shoulders and Because that's the picture of beauty He was neither tall nor short but between the two in spite of that No tall person who walked with the prophet seemed taller than him His hair was neither straight nor curly When he laughed When he laughed and his teeth showed it was like a flash of lightning where they seemed as white as hailstones When he spoke it was like light issuing from between his teeth He had a well-formed neck neither broad nor fat. He had a compact body which was not fleshy Al-barab said I did not see anyone with a more beautiful lock of hair resting on a red robe than the messenger of Allah Abu hurrara said I have not seen anything more beautiful than the messenger of Allah It was as if the sun was shining in his face When he laughed it reflected from the wall There's another hadith that he doesn't mention here from sahih muslim also related by barab Uh, that the prophet sallallahu alayhi wa sallam, he said the prophet was He was Middle height broad shouldered His hair hung down to his earlobes Then he said And he was wearing a red mantle and then he said I did not see anything more beautiful than him He doesn't say I didn't see any bashar human being or any man or He said I didn't see anything shaytan nothing in creation was more beautiful than him Jabir ibn samur was asked what was his face like a sword? He replied no it was like the sun and the moon It was round that hadith is in bukhari and muslim In her description um ma'bad um ma'bad is a atika bintu khalid Um, so this is the context of this hadith and this hadith is in bay haqi That the prophet sallallahu alayhi wa sallam when he was making hijrah with abu bakr sadiq They stopped and rested in a town on their way to medina and this woman um ma'bad was a very very old woman Saw him from a distance and then met him up close and she said She said from afar he was the most beautiful of people and up close He was the most handsome And then and then she said to her husband after the prophet had left You never get tired of looking at him Right she was a very very old woman All right, so he the prophet sallallahu alayhi wa sallam was very striking or you would say stunningly handsome Right and see people are like that you just see them and stops you and you forget what you're saying Ibn abihala said his face shown like the full moon At the end of his description ali said Anyone who saw him suddenly was filled with awe of him. So There was a haybah. There was like this weightiness or gravitas or dignity People when they immediately saw the prophet sallallahu alayhi wa sallam. They were awestruck by him right like they were just Overcome it's like when you first lay eyes on the kaaba when you actually see the kaaba That first initial moment you're awestruck by the spectacle So say na ali says this this hadith is in the shema ala tirmidhi and then he says those who kept his company loved him but when you actually Mixed with him got to know him Then you the haybah is still there, but then you started to to love him almost immediately and some people are like this also You mean a perfect stranger and there's something about their attitude that you after two minutes you think I love this guy He's such a nice guy. I'm sure he's a beautiful guy All who describe him say that they have not seen anyone like him either before or since I did not see before or after the likes of him There are many famous hadith so qadi iyadi he concludes the section here There are many famous a hadith which describe him. We will not take time here to give all of them We have restrict ourselves to some aspects of his description and given a summary of them, which is enough to serve our purpose Section three is on his cleanliness His cleanliness so he begins here by saying The complete cleanliness of his body the sweetness of his smell and perspiration And his freedom from uncleanliness and bodily defects Comprised the special quality given to him by Allah, which no one else enjoys And these were made yet more complete by the cleanliness dictated by the sharia Uh, and the ten practices of natural behavior. So these are called the asharatun minal fitra There's a hadith in sahi muslim that names these These are basically ten practices of good hygiene Right They're elsewhere and other hadith are called asharatun minasunna The ten practices of the of the prophet sallallahu alayhi sallam of the sunnah So the hadith in muslim there's different versions of the hadith but in muslim from aisha Clipping the mustache obviously this refers only to the men not allowing the mustache to go into the mouth It's considered very bad hygiene Letting the beard grow The beard is a sign of uh, urujulia virility manliness Prestige maturity power It's proper for a man to have even a few hairs On his chin. It shouldn't be out of control and untidy Using a toothpick or a toothbrush A very good hygienic practice Of the prophet sallallahu alayhi sallam snuffing up water into the nose or rinsing the nose out Very good Practice for health reasons Cutting the nails obviously good hygiene washing the knuckles by here the hands or the the joints Right Which is what we're told to do a lot nowadays Do fist bumps now we're not allowed to shake hands anymore Because of corona stuff Plucking the uh, or or trimming the hair of the armpit Shaving or or plucking or trimming the pubic hair Cleansing oneself with water in the laboratory A lot of people don't do that by the way, which is very strange to think about that a lot of people don't do that Using water after you use the bathroom A very good hygienic practice Axiomatic for us, but a lot of people don't do that The narrator forgot the 10th, but he said it could be rinsing out the mouth It's a good practice It's like a form of a quick floss when you eat just rinse the mouth out and any food particles will come out Sometimes they get stuck and they cause infection And then one version has circumcision rather than letting the beard grow So different versions of the hadith But these are the 10 practices of the fitra or the 10 practices of the sunnah The 10 practices of good hygiene and healthy healthy living The messenger of Allah said the deen is based on cleanliness So he quotes this hadith the commentator says this is from ibn al-Hibban and it's But there's a hadith in muslim This isn't sahi muslim cleanliness is half a faith In this culture they say cleanliness is next to godliness And I said that I have not smelled amber musk or anything more fragrant Than the smell of a messenger of god This hadith is in muslim intermity Jabr ibn al-samurah said that the messenger of Allah touched his cheek So the prophet says salam But he would pass by groups of children playing and oftentimes he just kind of pat them on the head Sometimes he'd pat them like on the cheek like this So this happened to to jabar He said the prophet touched my cheek and he said I felt a cool sensation And his hand was scented And he said It was like he drew his hand out of a bag of perfume That's what it smelled like when he touched my cheek This incredible coolness to it and this incredible smell to it Someone said No matter whether he had put scent on his hand or not If he shook a man's hand the fragrance would remain for the whole day One of my teachers said Allah said that after the isra wal-miaraj the scent increased It was a natural scent he had since birth But it got more intense after the lady to the isra wal-miaraj If the prophet placed his hand on the head of a child that child be recognized among other children by the fragrance It smelled his head And then you know, they're in the time of the tabi'in Some of the sahaba still alive were very old and the tabi'in would actually line up at their doors just to like See like the man's head because they said the prophet's hand once touched it when he was a boy Now he's an old man. He's gray or he's bald They go and they smell his head They say I can still smell the fragrance or the prophet says The messenger of Allah slept in a rug in a house of an ass and perspired An ass his mother umsul name Brought a long-necked bottle in which to put his a rock his sweat When the messenger asked her about this She said we put it in our perfume who I'm in a tiyabi tib She said is the most fragrant of scents the best of perfumes Bukhari and muslim In this great history, al-bukhari mentioned that jabir said when the prophet went down a road anyone who followed him Um, anyone who followed him knew he had passed that way because of his scent So the prophet went through like a a path in the streets You can just follow his fragrance and know exactly where he went if he had a good sense of smell And then he says here is haq ibn u ibn u Rahawi mentioned that the prophet's fragrance occurred Without the use of perfume. I don't know Is haq ibn Rahawi Rahawi is That's something that he mentions here from one of the scholars Even without the use of perfume. It's a natural scent here Muhammad ibn usad al-waqid described related that aisha said Uh To the prophet sallallahu alaihi salam when you come from relieving yourself. We do not see anything noxious from you He said aisha, don't you know that the earth swallows up what comes out of the prophets So that none of it is seen So he quotes this hadith this hadith is very much disputed though. It's very much disputed Lady does mention it here connected to this. We have a hadith of say na'ali I washed the prophet's body. So this is that the prophet had passed Sallallahu alaihi salam, and I began to look for what is normally found in a corpse But I did not find anything And then I said he's speaking to the prophet be a bee. He said by so may my father be ransomed Say na'ali is saying this the prophet sallallahu alaihi salam as he's washing him That you were pure in life and pure in death He added a sweet smell came from him Who's like I've never experienced This is in multiple hadith and but some of the early must say there may be some weakness in this The new maga related up with that would have hack him and others In Bukhari Abu Bakr kissed the prophet sallallahu alaihi salam after the latter's death and he said something to the same effect There was also the time when Malik ibn Usinan drank some of the blood of the prophet sallallahu alaihi salam At a ghuswad ur-hood He says he licked it up the prophet allowed him to do that And then said the fire will not touch you this hadith is in a tabarani This hadith is often attacked by like christian polemicists So something to remember about this hadith is this this was not a command the prophet did not command Malik to do this this was a spur of the moment thing that malik did in it It was out of love for the prophet sallallahu alaihi salam The prophet did not command him, but he allowed him and he excused him for doing that It's interesting that christians would attack this christian apologist attacked this hadith There's a statement from issa alaihi salam in their source Is a very strange statement that they attribute to him in the gospel of john chapter six where he says Unless you eat my flesh and drink my blood There is no life in you and catholics actually take that quite literally But this is a command so one of their seven sacraments is called the eucharist Where they come together on sunday for the mass and they have bread and they have wine and Something occurs during the process called transubstantiation Which they actually believe that the holy spirit will change the essence of the bread into the literal body of god And then they eat it and then the wine into the literal blood of god And then they drink that Right, so this is something that they're commanded to do Right, so it's very ironic that they attack hadith like this because a companion on the day of urud You know in that intense situation where the prophet is bleeding Right that this companion basically jumped on the prophet and took some of the blood into his mouth out of love But nowadays because of the corona thing because so when you go into a catholic church The priest is supposed to take it's a wafer. He's supposed to put it right on the tongue But now the vatican is saying that's that's not optimal because of the corona virus Right, that's how germs get passed. He's supposed to put the wafer in the person's hand But then there are crumbs that come off and those crumbs if they're discernible with the eye as being wafer Then that's literally literally it's not figurative The protestants say figurative the catholics are over a billion and a half And they say it's literal that's literally the body of god So they have people wiping, you know their hands on their pants and things like that So it's causing a lot of problems with Catholics right now Um This one's also something that's always always attacked here something similar is related that when a woman drank some of his urine And he told her you will never complain of a stomach ache So the hadith is in al-hakim Um, and qadi iyad says he did not order any of them to wash their mouths out nor did he forbid them from doing it again Then he says to hadith of the woman drinking the urine is sound Uh, uh, darakutni Follows muslim and bukhari who relate it in the sahih Uh, I couldn't locate this hadith in bukhari and muslim Uh, then I called one of my colleagues who is a hadith scholar And he said it's not in but it's not in bukhari and muslim. So I don't know what's happening here Maybe this is a a bad translation Or qadi iyad it just seems to be mistaken here The hadith is found in a tabarani Uh, he but nonetheless qadi iyad he goes on to say the name of this woman was baraka And they disagree about her lineage some say that it was um aiman who used to serve the prophet sallam She said that the messenger had a wooden cup which he placed under his bed In which he would urinate in during the night One night he urinated in it And when examined when he examined it in the morning, there was nothing left in it He asked baraka about that and she said I got up and I was thirsty. So I drank it without knowing It was unintentional And then he says this hadith is related by ibn jurayj and others. So this like I said this hadith Is in tabarani and most muhadithin consider it very very weak Now many of those urlim I do maintain however that the entire body of the prophet sallallahu alayhi wa sallam is tahrir His entire body is pure All right. So the question is about this hadith Um, so his physical body is is special and that's from his khasais. However, there's no even on this issue. There's no ijma right that many other urlima maintain that all human Uh excrement is negis and this is true of all the prophets because they're still human beings. So allahu alam Alliyat also mentions the prophet was born circumcised with his umbilical cord cut Is related that his mother. I'm in a said he was born clean And there's no impurity on and there was no impurity on him What time are we pretty sure here? nine So I don't have much else to say so we'll finish that's the end of section three and then we'll do section four inshallah And then we'll call it a night inshallah So section four is intellect eloquence And the acuteness of his faculties any questions so far or comments section four chapter two As for his ample intellect intelligence and acuteness of his senses His eloquence the grace of his movements and excellence of his faculties. There is no doubt that he was the most intelligent and astute of people Anyone who reflects on how he managed the inward and outward affairs of people and the politics of the common people And the elite and his amazing qualities and wonderful life not to mention the knowledge Which flowed from him in the way he confirmed the sharia without any previous instruction Experience or reading any books will have no doubts about the superiority of his intellect The firmness of his understanding None of this requires confirmation because it has already been amply verified So you think about like all of the different hats as it were that the prophet sallallahu alayhi sallam wore during his life as being a father as being the head of state as being a prophet All of these different things that he was doing as being a military commander as being a spiritual leader um, it is Really incredible remarkable right which has led many as we know western scholars to conclude that really he's in a class by himself If no one quite like him in all of history Right. What is the famous book by michael heart? 1978 The 100 most influential people Ranking the prophet sallallahu alayhi sallam number one because no nobody had the The holistic impact That he had in all of history really when you think about it not even close. I think I mean second place is very very distant mujahed said when the prophet when the messenger of allah sallallahu alayhi sallam got up for prayer Uh, he could see all those behind him as if they were in front of him And this is established in strong hadith in bukhari I I So he said Um, establish the the lines for prayer stand straight for indeed. I can see behind my back This affords one commentary on the words what to call lubricate the sagideen So here qadi ayyadi quotes this Verse we he quoted it earlier Uh, and we quoted it earlier as well Even abbas's opinion about this and you're turning about in those who make sagida Even abbas's opinion is that this is a reference to the prophetic light that is being passed through, uh salihain From adam alayhi sallam to nuh alayhi sallam To ibrahim alayhi sallam all the way to the prophet sallallahu alayhi sallam that the prophetic light was being passed This is one of the proofs that are used To indicate that there's no shirk in the immediate Ancestry In the direct ancestry of the prophet sallallahu alayhi sallam, but here he's he's quoting it for different reason He's saying here taqallub or to qallubaka fis sagideen taqallub refers to his eyesight Right and your um In your ability to see those who are makes making sagda from behind his back And this is supported by another aya in the quran Surat al-baqarah verse 144 qad nara taqalluba Taqalluba wajhika fis samaa That indeed we see you turning your face Towards the sky or directing your eyes taqallub here wajhika taqalluba wajhika means to turn your eyes towards the heavens right So similarly ulema say that this aya and as shu'ara verse 2 19 Indicates the the the eyesight of the prophet sallallahu alayhi sallam and his ability to see behind him during the prayer The muwata contains the words of the prophet i can and there's other hadithi quotes or i can see you behind me There's something similar from anas and the two sahi collections. I just said the same thing adding for myself It is something extra which allah gave him as an additional proof One of the variants has i can see whoever is behind me as i see whoever is in front of me Another has i see the one behind my neck as i see the one before me And baqir ibn muqallad related that aisha said the prophet sallallahu alayhi sallam could see as well in the dark as he Saw in the light his hadith is in bukhari Sorry, they haqi mentions this hadith and there may be some weakness in the isnaad There are many other sound traditions about the prophet sallallahu alayhi sallam seeing the angels. These are sound traditions He saw jabil alayhi sallam 600 wings On a throne between the heavens and the earth across the horizon He saw the shayateen and sound traditions He was able to see the najashi and al-habashah The christian king who had become muslim by the way But he's not a he's not considered a sahabi because he did not see with his eyes the prophet sallallahu alayhi sallam But he's a tabi'i. He's a tabi'i who lived at the time with the prophet sallallahu alayhi sallam So uh, he could pray for him. So the day that the najashi died The prophet sallallahu alayhi sallam. He said mat al-yawm raja l-unsalihun faqumufu sallu an aqi'ikum as-hama As-hama that's it. That was his name The king of abyssinia. So he said today a righteous man has died that he was informed of this by jubil al-alayhi sallam So stand and pray for your brother In the same way he says he saw jerusalem after his night journey So he was given some sort of rorya vision an awakened state of the temple precincts in jerusalem temple mount area Because some of the koreish had gone there on caravans and they knew the description So they said well, why don't you describe it so so we can confirm that you were there So even though he was there Allah subhanahu wa ta'ala manifested like it was right in front of him Like the Kaaba is right in front of him. He was able to pinpoint these describe these minute details And there's some other traditions that say that that they still didn't believe him And then he said okay, you know in a few days the caravan will arrive. There's one camel missing I saw it bolt away from them Right, and then the caravan arrived Allahu alam um He also saw the Kaaba when he was building the mosque in medina So this is extraordinary ability to see things to hear things right Ahmed ibn hambal and others related the prophet could see 11 stars in the Pleiades Surayah This according to Ahmed ibn hambal and others refers to the total Which is which it is physically possible to see with the naked eye One of them believed that this referred to is knowing about it However the clear meaning contradicts this and there is no impossibility of this having been done Clear sidedness is one of the special traits of the prophet sallallahu alaihi sallam And one of their qualities Abu hurrera said that the prophet said when Allah the mighty manifested himself to musa He was able to see an ant on a stone in the darkness of the night at a distance of 10 leagues This is in tabarani Therefore it is a no way impossible for a prophet who have been able to do what yet We have mentioned in this chapter after the night journey and the favor he received on seeing one of the greatest signs of his lord Traditions have come down to the effect that he threw down rukhana The strongest of the people of his time And called him to islam so the famous Mekkin wrestler who was You know he was the best wrestler right and he was a big huge guy and In the prophet sallallahu alaihi sallam he basically just kind of body slammed him a couple of times He did the first time rukhana said how did you do that? No one's ever done it. So let me show you did it again and then he became muslim The physical strength And then abl hurrera said i did not see anyone who walked more swiftly than the messenger of Allah sallallahu alaihi sallam It was if it was as if the earth rolled up for him We would exhaust ourselves and yet he was not tired at all And it's hadith also mentioned something similar in the shema ila biha ma tirm adi Another of his qualities was that his laugh was only a smile when he turned to face someone He turned to face them directly or totally he would turn his entire body towards that person So he wouldn't turn like this and speak to someone who was considered He would consider that sort of bad adab he would turn completely And when he walked he walked as if and then he would turn when he was done He would turn completely away And when he walked he he walked as if he was coming down a slope So he would walk in other words he would walk with intention He'd walk as if he had somewhere to go Wasn't just walking around meandering around looked like he had nothing to do and So the sahaba would have a hard time keeping up with him And it's also due to his perfect physical constitution perfect physical health Right that he had just this vigor and strength about him. So his walk was naturally fast So that's the end of section four. So that's all I had planned on doing for today, inshallah So we'll leave a little bit early unless we have some some questions For comments. So next time I'm planning on Inshallah getting to section seven or eight Okay Mullah Assalamu alaikum Insha'Allah to allah everyone is Doing well everyone is staying safe and everyone is In good spirits insha'Allah to allah So we're continuing our series on the kitab al shifa by qadi ayyad so We are On section five here. This is still part one chapter two section five And if people have comments or questions, they can certainly type them in into the live chat inshallah And I will try to answer them as they come in Answer them next week if they require a bit of research So this section and in my translation This is on page 39 um Oh, yeah, he calls it his eloquence in sound arabic So he says the prophet sallallahu alayhi wa sallam's preeminence in eloquence and fluency of speech is well known He was fluent He was skillful in debate um, and this is um from the um The necessary attributes of all prophets is that they should have Acumen sagaciousness They should be extremely intelligent especially in matters of religion skillful in debate very concise clear clear and expression lucid used sound meanings and was free from affectation affectation is the word she uses to translate This means pretension um, so someone who uses affectation or someone who is pretentious in speech Is someone who uses speech Which is intended to like impress people, right? um, and it has sort of a artificial uh Quality to it And so the prophet sallallahu alayhi wa sallam's speech is totally free of this type of pretension That his eloquence was very very natural And this is simply how he spoke There was no pretension behind anything he was saying He was given mastery of language. He says literally all the words And was distinguished by producing marvelous maxims. These are wise sayings like aphorisms He goes on to say he learned the dialects of the arabs and would speak to each Of their communities in their own dialect and converse with them in their own idiom So this not only demonstrates the incredible wisdom Uh and an intellect of the prophet sallallahu alayhi wa sallam Uh, but also demonstrates that he had incredible respect for others Right, uh, that when he would speak to a certain arab tribe That was not qureshi He would use Their dialect as a way of honoring them and use idiomatic language Uh that they were familiar with In order to communicate to them Um sound meanings, uh of of the quran And of his message And this is also part of the wisdom of da'wah That you speak as it were the language Of the people that you're inviting to the truth And some of the urlama are better at this than others Um, some of the urlama Are better at written exposition Than actually giving lectures Uh, but a true scholar knows how to tailor the message to the given audience um so, uh There are scholars in our community that can give an incredibly effective lecture to A group of five-year-olds in kindergarten And and then that same scholar could go to Um a a school of law at a university And give an equally effective message to law school students And everything in between That's part of the wisdom of giving da'wah So the prophet sallallahu alayhi sallam not only in the prophet sallallahu alayhi sallam when before he made the hijrah We know that he sent before him, uh some sahaba to um Bring him back information as to the um the temperaments and the And the likes and dislikes and the character and attitudes of the people of Of of of yathrib and so musa abib and omer he went to yathrib before the hijrah And he would teach them for an and he would get to know the people there and he would come and report Back to the prophet sallallahu alayhi sallam. So when the prophet sallallahu alayhi sallam Received him and actually came came into medina to manawara. He would tailor the message for those specific groups And again, that's part of the wisdom of da'wah and that's part of his incredible intelligence And that's him fulfilling um his obligation because another one of the Wajibat of a prophet another um obligatory Attribute of a prophet is tabaleev. They must convey the message and the prophets. They convey the message in the best of forms So he continues called the ayyad He says He answered their arguments using their own style of rhetoric. So that more than once a large number of companions Had to ask him to explain what he had said So his companions if you look in the meccan period, obviously They're koreshi. So they speak a certain dialect of arabic Uh, but then people would come in to mecca or when he was in medina You have different groups of people speaking different dialects of arabic Either in medina or passing through a medina and he would speak to them in their language And so the koreshi sahaba Who who weren't familiar with those dialects. They were asking what did you mean by that? What does that mean the prophet sallallahu alayhi sallam explained to them what he had said Whoever studies his hadith and biography will know that and verify that he says The way he spoke to the koresh the ansar And the people of the hejaz in the najd Was not the same as the way he spoke to and then he mentions Dhul Mish'ar al-Hamdani Watiha Al-Hindi Qatan Ibn Haditha Al-Ulami Al-Ash'ath Ibn Uqais Wa'il Ibn Hujar al-Kindi and others from among the chiefs of Hadr al-Maut Hadr al-Maut is In the uh, in Yemen. It's it's the desert in Yemen South of the arabian peninsula And the kings of Yemen he says here And then Qadi Iyad here he goes on to partially quote Some of the letters of the prophet sallallahu alayhi sallam the correspondences that He wrote or had dictated to the various tribes and kings And it really doesn't come across the arabic doesn't quite Come across here because it's obviously an english translation, but it's an interesting section We're not going to go into it too much We do want to look at some of the Hadith however So he continues to say Qadi Iyad he says And his point about all of this is that the prophet sallallahu alayhi sallam He used the vocabulary of these particular people As well as their stylistic metaphors and common expressions Employing this language with them so that they could make what they had revealed Uh for them clear so that he could make What had been revealed for them clear To the people and in order to speak to the people in a way that they would recognize So this goes back to the the ayah that we quoted In past classes surat al-nahal Uh surah number 16 verse 144 indeed we sat down upon you A vikr the reminder the quran need to be Ma nuzila ilayhim In order for you to make bayan in order for you to clarify And explain to the people what has been revealed to them Right So it is part and parcel of the vocation of the prophet sallallahu alayhi sallam To make bayan to make clear To explain the message of the quran to the people And of course there's a famous hadith of the prophet sallallahu alayhi sallam That is well known Where he said i was given jawani url kalim wa jawahir url haqam I was given uh incredibly comprehensive and eloquent speech Um containing uh jewels of wisdom Right So one of his companions actually described him And he said that the prophet sallallahu alayhi sallam he rarely spoke But when he did speak um he spoke the truth so the prophet was more taciturn in speech He didn't speak much But when he did speak it was very powerful It was very comprehensive. It was very wise. We'll give a few examples of that Actually from the hadith Um inshallah So qadi iyadi continues he says In the hadith When al-a'amari asked for something the prophet used the dialect of bani amr That's just another example he gives The prophet sallallahu alayhi sallam would use the dialect of the tribe that he was speaking to And their idiomatic expressions as a way of honoring that tribe in a way facilitating their fahm their their understanding Of the rusala and of the quran As for his everyday speech Famous oratory and his uh famous oratory and his comprehensive statements and maxims which have been related People have written volumes about them says qadi iyad And books have been compiled containing their words and meanings His speech comprises unequaled eloquence and in incomparable fluency It's just this this is shown by such expressions now. He gives a list of many many a hadith here And uh to demonstrate what he calls this this unequaled eloquence and incomparable Of the prophet sallallahu alayhi sallam We'll look at a few of these hadith and then we'll add a few Uh as well inshallah So one of the hadith that he quotes here Is translated here by by aisha buly as a man is with the one he loves Right a man is what the one he loves or a person is with the one that he or she loves We'll say man because we're going to use it just as a default to include the female gender As well This hadith is a famous hadith is in bukhari Look at this hadith It's very eloquent You know, it just kind of rolls off the tongue Very eloquent it's also a very iconic statement Very iconic. It's very famous Right You hear it once And you tend to remember it. So it's also easy to remember It's also it communicates An incredible hope Uh And Is very optimistic Right. It's also very beautiful. And in fact the sahaba were overjoyed When they heard these words from the prophet sallallahu alayhi sallam You know in the context of the hadith um The bedouin who came to the prophet sallallahu alayhi sallam And uh said what must I do to Become a muslim and the prophet sallallahu alayhi sallam told him about the five Arkhan the pillars bunya l-islamu a'la khams, right Islam is built upon five The shahada and the prayer and the zakah and the hajj and the fasting And then uh, he said that's all i'm going to do That's it. I'm just going to do the bare minimum Um, and then he said but I love a lot as messenger Illa ami or hibdullah wa rasulah the prophet said al-maru ma'aman ahab Right a person will be will be with the one whom he loves and obviously The sahaba were overjoyed because they love the prophet sallallahu alayhi sallam without question um So it was a day of of great rejoicing for them And by the way, if a hadith According to the mahadithin The scholars of hadith if a hadith has a grammatical error Or a grammatical weakness and the entire hadith is considered to be weak if there's a There's going to be some weakness Uh in the hadith Because it is it is well known that the prophet sallallahu alayhi sallam Did not speak incorrectly And that he used the most eloquent Uh in powerful forms of speech Um to communicate the message of the quran And the message of Allah subhanahu wa ta'ala Another hadith I wanted to he doesn't mention it here, but it's a very very powerful hadith It's in bukhari and muslim Means it's in the two best books Of hadith the most authentic authentic books of imam bukhari imam muslim But the prophet sallallahu alayhi sallam he said yassiru wa la tu assiru wa basheeru wa la tanafiru Or kamuqala alayhi sallallahu wa sallam. There's a beautiful hadith In fact, um yoram van cleveren who um Was a former anti muslim Dutch politician Whom I just uh heard speak Um at the zaytunah college fund raising dinner Has an incredible story. He converted to islam um and now he's To bring the world as it were and telling people his incredible story is really incredible by the way Uh, he wrote a book to recently called apostate Uh, which is uh About his journey from christianity to islam and it's a very interesting book, um, I highly recommend it But he actually said during that lecture. He said that this hadith the the hadith I just quoted Had a profound effect on him Yassiru wa la tu assiru wa basheeru wa la tanafiru and he actually quoted it in in arabic And he did a pretty good job. He's a very smart man. Masha'Allah Um, so the meaning of the hadith some of the meanings may suggest the following make things easy for people facilitate things for people And don't make them difficult And give people glad tidings and don't scare them away Right. It's a beautiful hadith It's incredibly eloquent And it displays something called antithetic parallelism Uh in its meaning So that is to say that this hadith has a very strong rhetorical composition It is very beautifully grammatically balanced right, um, and You know, it's uh, I highly recommend people to study all all muslims all believers to study some arabic You know, it's difficult but um, it's very rewarding Even if it's once a week or something just to sort of You know, it's it's something of the meanings of these of these words of the hadith of the quran, obviously So what we have here is a form to imperative Yes, siru followed by a prohibition also in form two And then again, we have a form to imperative Babash, you do that when a few followed again by a form to prohibition. So the statement is very balanced um, grammatically um And antithetic parallelism parallelism means that that that that the hadith has um Opposite meanings to give it further balance You know to make things easy don't make them difficult. Those are antinims or antithetic Um, give people glad tidings and don't scare them away. There's an antithetic relationship There as well So you have you have multiple layers of symmetry Uh, just with this one statement. It's an incredible statement. Um, it's also easy to remember And it's also full of hope Gives people hope in the context of this hadith is when the prophet sallallahu alayhi sallam He sent I believe it was mu'adid nujabal So i'm not mistaken. Somebody can correct me When he sent him to yemen He gave him these destroy these these instructions Judge people by the quran. What if I don't find it then by my sunnah then what user intellect? And then yassiru walatu assiru wa bashiru walatu nafiru Beautiful hadith Just unequaled eloquence Another hadith that struck me very personally When I began to Practice the faith many many years ago. It's a hadith in musnad ahmad Um, this is a famous hadith. It's called hadith of rahma Ar-Rahimun yarhamu humur rahman Irhamu man fil-ard yarhamu kum or yarhamu kum man fis-saman Uh that uh, the most compassionate Shows compassion to those who show compassion Show compassion to those on earth In the one in heaven as it were in no anthropomorphic way and the one in heaven will show you compassion It's a very very beautiful hadith. We notice that There's a lot of repetition In this hadith and this is another strong rhetorical device in Semitic rhetoric Right, it's you know, the initial audience of the quran And of the risada of islam the initial audience the flag bearers are Arabs And so and and these are Arabs that are that are uh, extremely gifted with Arabic with language Right and they took pride in their poetry and there's a surah in the quran called ash-shu'ara the poets And the poets were they were loved and they were feared uh, so um The quran message and the message of the prophet sallallahu alayhi wa sallam In the first instance is tailored Uh for the arab in order for the arab to believe in the message and then take the message to the rest of the world Obviously The message of islam is for everyone, but it's it's the initial audience are Arabs And repetition as we said is a very very strong rhetorical device in Semitic not just arabic in Semitic rhetoric So like in hebrew for example, you have a lot of repetition if you read the songs um, or If you read um the book of proverbs these books are written in arabic. Uh, sorry in hebrew Aramaic is another Semitic language um also, um The akkadian language The the epic of gilgamesh, you know Some of my students will read this text. That's a long poem in akkadian written in ancient Babylon And you you find a lot of repetition because the audience are semites Um And then what else do we notice about this beautiful hadith? Well, the prophet changed the the standard syntax So that the final word of the first jumlah or or or sentence is ar-rahman Right And the conceptual direct object is the first word of the sentence which is in the nominative Rather than in the accusative. I don't know if that makes sense Uh to y'all, but it's it's a very interesting way Right There's been there's been sort of there's the unconventional syntax here Which makes the statements sort of pop out And uh and take and and have people take notice Of it. It's very eloquently constructed It's also a beautifully synonymic And antithetic as well and it's parallelism So we have irhamu the second statement irhamu man fil or Irhamu is an imperative In the plural show compassion to those on earth Yerham kum Yerhamu kum or yerham kum yerham kum if it's a supun and it's from it's from the same verb is irhamu Uh, but it's a different mood Um of the verb. It's an adjusive Right and it has this sense of purpose Uh show compassion to those on earth so that Um the one in heaven as it were the word heaven samah is Is is uh in juxtaposition to all of the earth so you have that antithetic parallelism And then yerham in irhamu these are juxtaposed It's the same verb um about a different uh person and mood So again the statement here is very deep structurally It's it's it's very beautifully composed It's not poetry The prophet sallallahu alayhi sallam is not a poet. He's not the shayr Right He has no training in poetry None of his statements nor the quran is considered technically to be poetry Um, the Arabs were very familiar as I said with poetry and they had 16 bihar They had 16 uh Ozan or they had 16 meters of rhymed poetry in the quran Does not fall into any of those categories nor the hadith Right um The quran is in uh, isn't a league Uh all its own And does not have it's it's a it's a sui generous. It's it's in a it's in a It's in a category all its own It's not poetry, but it's very very poetic, but not technically Share it's not poetry Um Another hadith that he quotes here actually Is on page 41 the translation is injustice will appear as darkness On the day of rising Injustice will appear as darkness on the day of rising And this in the arabic Yom al-tiyama So this is a very beautiful play on words Beautiful, what's known as alliteration? right, um The the word volum in arabic means oppression But volumah Means darkness It's from the same root Um, but has different meanings Although the volumat Yom al-tiyama so oppression or injustice Will appear as darkness is it's in the plural On the day of rising and this hadith is in muslim Again very very eloquent Very um memorable very easy to remember Oh another one i wanted to mention and this is not mentioned by qadi iyad But it is a dua that we shall have memorized It is definitely a dua that you should have memorized and especially Uh during ramadan which is coming up inshallah um, this is a A dua of the prophet sallallahu alayhi sallam That he would um recite Uh during the last odd Nights of the last third of the month of ramadan Uh in this uh is recorded in the hadith of imam at tibmati So if you look at this hadith Again, you have alliteration It's it's it's beautiful. It's a beautiful and seamless alteration of parts of speech Allahumma innaka aafoon aafoon is an active participle To hip al-afwa you love Uh, so the by the way the translation is oh, Allah You are the effacer the one who erases or effaces the sin And you love to efface um Faaafoo anni so efface for me my sins That's the meaning of the hadith So Allahumma innaka aafoon that's an active participle hip al-afwa. That's an infinitive noun Faaafoo anni and now we have a verb Right, and we don't call this an imperative Even though it has the same morphology as an as an imperative The reason we don't call it a fa'il amr is because Uh one is speaking to Allah subhanahu wa ta'ala right one is not Giving a command to someone lower than oneself one is one is speaking to Allah subhanahu wa ta'ala So this is called a fi'il palab. This is a a verb of a request of Of respectful request But we have that seamless alteration active participle You know it's some fa'il then the mustar then the fi'il All from the same root hence the alliteration We also have Uh parataxis what's what's known in In english rhetoric is parataxis, which is also very common in Semitic rhetoric Parataxis is one two words or a clause of some sort two sentences are juxtaposed Without using a coordinating conjunction Uh, so Allahumma innaka aafoon to hip al-afwa Oh god, you are the effacer you love effacing not Therefore and then thus nothing like that There's no coordinating conjunction And the rhetorical effect of parataxis is that it makes the words again sort of pop out Makes it more impactful The last one i'll mention here From the hadith inshallah Is the hadith in bukhari is a famous hadith With the prophet sallallahu alayhi sallam. He said in the fi'l jassadi Mudqatan indeed in the body. There is a lump of flesh If the salah salah salah jassadu kullu If it is sound then or healthy then the entire body is healthy We have a facadat facadat jassadu kullu And if it is corrupt or unhealthy Then the entire the entire body is unhealthy Indeed it is the heart the So here we have synonymic parallelism With mudgha Right and qalb. It's explaining. What is the mudgha? It is the qalb. You have antithetical Parallelism with the verb salahat and facadat Healthy unhealthy. You also have something called concentric composition concentric composition Also known as the chiasm In this short statement. It's like a big circle. It's really incredible So the first line mirrors the fourth line The fourth line explains the first line. What is the mudgha? It is the heart So these two lines Mirror each other a and a prime and then the second and third line They also mirror each other. They have identical initial terms ida and ida and they have identical final terms But they also have antithetical middle terms Salahat and facadat Uh, so multiple level levels of of of of rhetoric and composition and symmetry This statement is a is a nice circle circular composition Called the chiasm In fact, you have books written by non-muslim scholars of the quran um Raymond Farron Um michelle kipers and others Uh, Raymond Farron in his book He says that The surah al-baqarah is one big Al-baqarah 286 verses Um And this in the center usually a chiasm um Doesn't have to but usually a chiasm will have a a center of focus And he says that the center of al-baqarah is verses 141 to 157 i believe and right at the center of that center you have Okay, that ike ja'al nikum ummatan wassata That indeed that Allah subhanahu wa ta'ala made you a middle nation and that's actually verse 143 Right in the middle of 286 of baqarah The center of the chiasm according to Raymond Farron who was a professor you see berkeley Or has his degree from phd from berkeley near eastern studies But he wrote this incredible book on how al-baqarah is one big chiasm So if you think about this The prophet sallallahu alayhi wa sallam is not writing down the quran And he's receiving these ayat um And so you know, how did he know Where to put these different ayat to maintain this chiasmic structure You know, was he keeping all these ayat in his head and you know, I have to put this here And what about he's too? So he's doing that with baqarah. He's also doing that with al-ma'ida michelle kuyper says that ma'ida has an incredible Rhetorical structure. He wrote an entire book on al-ma'ida. It's called the banquet Just unsurat al-ma'ida and how it's an incredible Ocean of symmetry So he's doing that in his head and anisa and al-araf all of these are just in his head and he's able to He's able to know where to put You know these ayat And also with this With this hadith about the heart It's it's a double untandra right So that the condition of the physical heart is Generally a good indicator of overall health I don't think any doctor would dispute that statement A general indicator if the heart is good then overall health Tends to be good and vice versa, but also also The condition of the spiritual heart right if it is Healthy then that's a good indicator That one's overall spirituality Is healthy as well It's a very interesting study of these hadith rhetorical analysis Semitic rhetorical analysis of the statements of the prophet sallallahu alaihi sallam And then he goes on to say that there's much more besides this At various groups of people have related about his words conversation speeches applications comments and contracts There's no disagreement about the fact that in these things he occupied a station beyond compare He obtained a preeminence of them which cannot be properly estimated His unique sayings that no mouth had ever uttered before also have been compiled. No one can ever do them justice His companion said to him We do not find anyone more eloquent more eloquent than you. He said how could it be otherwise the quran was revealed on my tongue In a clear arabic tongue Another time he said I am the most eloquent of the arabs Since I am from koresh and was brought up by the bani saad so Uh children who are raised in the the desert Um, because the bedouin spoke the best arabic the most eloquent arabic So the prophet sallallahu alaihi sallam not only has that incredible intellect he has he has um Wahi descending upon him from allah subhanahu wa ta'ala But he was also raised among the bani saad in the bedouin Uh, and so the first arabic that he was hearing Uh, was extremely eloquent This gave him the strength and purity of the desert Along with the eloquence of the expressions of the city and beauty of his words This was all combined with the divine support Which accompanies revelation which no mortal can comprehend Remember the hadith we quoted The last class we had a few weeks ago um um ma'abad remember the prophet sallallahu alaihi sallam al berger sadeek During the hijrah they stopped at a small village and this old woman was there and she met the prophet sallallahu alaihi sallam So um ma'abad she said that the prophet was sweet and speech distinct without using too few or too many words It was as if his speech consisted of threaded pearls He had a loud voice which was very melodious sallallahu alaihi sallam So that is the End of section five Um looking forward there's only three more classes After this and I do want to get to some of the rest of the chapter here So I invite you to read sections Six through 11 But i'm going to go to section 12 now This is on page 54 section 12 So we're still in chapter two, but it's section 12 and this is called his forbearance Long suffering and pardon So he begins by saying forbearance long suffering Uh pardoning in spite of having the power to punish And patient endurance and affliction are distinct from each other. So he's going to uh Define these terms. What is helma? What is forbearance? What what is ihtimal? What is long suffering and what is Sabar what is afua? What is patience and pardoning? So he says that forbearance or helma is It's a state of dignified bearing and constancy despite provocation Someone is being provoked Right, um, and they and they don't give in they stay Dignified that's helma long suffering ihtimal Is self-restraint and resignation in the face of pains and injuries So while one is suffering Sabar is similar to it, but it's meaning is slightly different He says as for pardoning it is refusing to hold something against Uh someone else You know sort of forgiving Uh and forgetting as it were Of course That's related to the hadith we quoted. Allahumma inna ka'afoon That oh, Allah indeed you are the effacer Right, so Allah is al-ghafer I mentioned this distinction in the past Al-ghafer the one who forgives al-ghaffar really forgives al-ghafoor these are both They all mean all three of these terms mean forgiveness the latter two are very emphatic Ghafara has a meaning to cover something But afwah has a meaning to to erase it completely efface it to take it out of existence So he says all of his qualities are part of the adab with with which Allah endowed his prophet He says so Allah speaks to the prophet sallallahu alayhi sallam in the quran. He's going to quote surah al-a'araf Verse 199 so chapter seven verse 199 hold the afwah Hold tight to pardoning Hold tight hold fast to forgiving and forgetting Wa-amur bil-aruf And command to the correct command to the good Wa-a'arid aynil jahidin and turn away from the ignorant Turn away from them So you can imagine What kind of ignorance Just average believers here on a daily basis whether it's in person or on tv or on the internet And so Allah subhanahu wa ta'ala here is telling the prophet sallallahu alayhi sallam just ignore them walk away from them Turn away from them It is related that when this was revealed to the prophet sallallahu alayhi sallam He asked jabriel to interpret it for him jabriel told him wait until i asked the one who knows He left and came back and said to him oh muhammad Allah commands you to unite yourself with those who Cut you off Is very difficult for people That someone cuts you off someone severs ties with you Um, it's very difficult to be the better person Because you think well if i do that then i've I've admitted i'm wrong or something or I'm going to be humiliated in that person's eyes whatever it may be so this is very very difficult Unite yourself with those who cut you off and give to those who refuse to give to you And pardon those who are unjust to you So this is very difficult thing to do and this is why the the character of the prophet is magnanimous is Is exalted Because these are these are very difficult for people who have Ego issues almost impossible For people who have ego issues people that um Are self-aggrandizing people who? um Who think of themselves more important than they really are Megala megalomaniacal people Allah told him Be patient be steadfast in the face of what afflicts you All right Wasbir kamas sabara ulu al-azmi min al-rusul in another aya these are quoted here by qadi iyad Be steadfast as those of As those of resolution among the messengers are steadfast Right the messengers of Resolve ulu al-azm min al-rusul we mentioned those Earlier these are the five Great messengers of god the great allah bearing or law-giving messengers of god Uh, nooh alaihi salam and ibrahim alaihi salam Musa alaihi salam and iisa alaihi salam the prophet sallallahu alaihi salam That if you look at these five prophets Uh, they went through tremendous affliction and hardship Uh, and they stayed they stayed patient and resolute I mean if you look at ibrahim alaihi salam You know his his father Um, although there's a difference of opinion as we said but azar, uh, probably his paternal uncle Uh, was an idolater. He put his father biological father His a valid probably died when he was very young didn't have a father Isa alaihi salam didn't have a father Um, because Allah subhanahu wa ta'ala created him In a miraculous fashion Musa alaihi salam did not know his my biological father the prophet sallallahu alaihi salam That was an orphan Never met his father at all his mother died when he was six years old His grandfather died when he was eight and that's just starting out life You know, um And then you think about what happened during the lives of these prophets Um So, you know, we're reminded of the hadith that if Allah loves the people he will try them Right, um, and that the most severe of tribulations came to the prophets And those closest with them Um, those are prophets. So so if something happens to a prophet some sort of moussiba It's not because a prophet Has has um deliberately disobeyed Allah subhanahu wa ta'ala. It is inconceivable For a prophet to do that because the prophet has isma There's a type of divine protection Um prevention from Allah subhanahu wa ta'ala um So if there's some sort of moussiba It is to raise that prophet in degrees And also for that prophet to teach humanity how to react To such situations, but for nonprofits For you and I If these things happen in our lives, it could be a type of punishment So what we have to do is a type of moussiba Or self audit and try to determine Why are these things happening and we need to make adjustments in our lives So generally if something like that happens to you you should take it as a a type of Punishment and and correct rectify your behavior Um And have a good opinion of Allah subhanahu wa ta'ala because that's a good thing Punishment Is a way that you that he purifies us In in a way to and we have provoking toba in changing our lives Right, so it's it's a subtle type of mercy actually When you think about it And then when it happens to other people we shouldn't assume that they're being punished Right that we should treat people Um with um, you know have a good opinion of people and assume that uh that Allah subhanahu wa ta'ala Is is raising their degrees um And if it is a punishment then Have a good opinion that this person will Recognize what they're doing and they'll they'll make toba and in and uh correct their behavior Then he quotes here He says He's quoting here the part of the ayah 22 of Surah Noor So pardon them let them pardon Let them pardon and let them overlook Right So while the yafu in in in arabic this lamb here is called lamu amr So the verbs here are in the justice mood So this has sort of the effect of a third person imperative Right that it's expected of us To pardon and overlook And then Allah says Do you not love that Allah would forgive you And Allah is forgiving most forgiving and and rakeem Merciful compassionate Um Intimately loving The one who is steadfast and forgives that is part of the resolution of affairs The results of this and then qadi ayat he says the results Of this of his forbearance and long suffering are quite evident Every man with forbearance is known to have occasional lapses the prophet however was only increased in steadfastness steadfastness When the injury to him was great And was only increased in forbearance when faced with an excess of important people So He would become more and more patient with people the more they quote annoyed him Which is exactly the opposite of Of what you would expect with someone You know the hadith in bukhari Uh when the man came and said awwusini Like advise me counsel me In the prophet sallallahu alayhi sallam said to him la taqdab Don't get angry In the man for whatever reason he said awwusini counsel me In the prophet sallallahu alayhi sallam And then again awwusini counsel me and the In the uh relator of the hadith abu hurra. He said Faradda miraran that he would he said this over and over and over again To the prophet sallallahu alayhi sallam and he said very calmly he would just respond la taqdab don't get angry Aisha said this is an uh Bukhari and muslim abu davud the messenger of Allah sallallahu alayhi sallam Was not given a choice between two matters But that he chose the easier of the two as long as it was not A wrong action But if it was a wrong action, he would be the furthest of people from it The messenger of Allah did not take revenge for himself unless the honor the khurma of Allah was violated Then he would take revenge for the sake of Allah It is related that when the prophet had his tooth broken and his face cut On the day of ghazwat uhud Right, so uh, he had a ruptured lip. He chipped a tooth He actually had a lacerated forehead and there was um He sustained a a cut To his his his cheek here Because the chain mail had penetrated His cheek and there was blood flowing just basically flowing down his face He says he was practically unbearable for the companions They said if only you would invoke a curse against them All right, he replied I was not sent to curse But I was sent to the summoner and a mercy And then he made a famous statement Allahumma hadeequmi Oh, Allah guide my people for they don't know Allahumma hadeequmi so um in the books of syrah, it actually says that the prophet was uh Catching the blood with his hands Uh preventing the blood from striking the earth and he was like absorbing the blood with his clothes So the companion said why are you doing that? And he said of one drop of my blood should strike the earth And then immediately, uh, the wrath Would descend upon the Quraysh these people who are fighting against us Uh, so for the sahaba that was a bit strange. I mean we're fighting against them Um Let the blood Flow And then they saw him a short time later with his hands raised and they heard him say Allah and they thought more he now He's going to curse them and he said Allahumma hadeequmi Allahumma hadeequmi said Oh god guide my people for they don't know You know, there's something similar a tribute to isa alaihi salam in the gospel of luke In luke chapter 23 we're told that When isa alaihi salam according to the gospel of luke when he was being crucified. He said father forgive them for they know Not what they do um, and i've studied the new testament of Extensively for years. I have a master's degree Um in new testament I did my phd dissertation on the gospel of john So very familiar with with the Textual history of the new testament And i'll tell you this that that passage I just quoted from luke. That's chapter 23 verse 34 Is now universally regarded as a fabrication to the text of the gospel of luke that I mean isa alaihi salam According to the dominant opinion of our ulema was Was nowhere near across to begin with the christians believe that he was crucified um for various reasons um Although even in earliest christianity there was a difference of opinion and this is historically documented uh, but um In luke's gospel that statement That father forgive them for they know not what they do is now universally accepted By new testament textual critics as being a later fabrication to the text Of of the gospel of luke It is related that umar said to him My mother and another thing is even if Even if christians want to say no it's authentic and he forgave them While he was being killed by them Well, that shows A strong type of character From from isa alaihi salam um, but compare that to the The conquest of mecca and he's going to get into that actually when the prophets of alaihi salam is in a position of power To punish them And he forgives them in the position of power. He doesn't forgive them while he's powerless While he's being killed right I mean that's also A a demonstration of magnanimous character. Don't get me wrong. Of course it is But imagine being in a position of power over your enemies and forgiving them It's just a more exalted or higher level of Magnanimity, I think It is related from that umar said to him said to the prophet sallallahu alaihi salam My mother and father to your ransom or messenger of allah Nooh alaihi salam invoked a curse against his people when he said Uh My lord do not leave even one of the rejecters upon the earth Had you invoked a curse like that against us We would have been destroyed to the last man. He says Your back had been trodden on your face had been bloodied and your tooth Has been broken and yet you have refused to utter anything but good You have said oh, Allah forgive my people for they don't know so it is a different version of the same statement Of the prophet sallallahu alaihi salam that he either said allah me or allah Is a fairly call me Oh Allah guide my people or Allah forgive my people For they don't know So I remember one time years ago And I'll end with this story Years and years ago. We had a halak and the musket on friday nights and there was a christian brother Who visited us we had christian brothers come Once in a while, you know one of the one of the brothers that didn't know some brothers in the msa, you know He some christian guy Would come and he would invite him to the holoca anyway, so there's christian brother at the holoca And he was there and he was asking some Some, you know Difficult type questions and but he was very respectful um, you know, he was he was uh Uh, he was trying not trying to disrespect us at all. He was trying to get real clarification on issues Most of the issues were theological things um, and so Uh, I remember in the in the course of the discussion A man came into the musket and he listened For about two minutes and then He said, you know these these kuffar, you know they Uh, their hearts are sealed and their ears are deaf and their eyes are blind and This type of thing in the in the brother the christian brother. He was He was he was like, who was he talking about? He talking about me And so we had to reassure the brother that You know, he's uh, his that's his opinion and we don't share that That opinion. I mean he was there for a few minutes and this was this man's judgment about this this christian guy I mean, he had basically You know, his his threshold of helm was five ten minutes When you compare that to the prophet sallallahu alayhi sallam Who's dealing with mushti keen Who are trying to kill him actively For 20 years And he doesn't give up on them, right? um, and About the aiyad he actually Uh relates the story of Uh, abu sufyan Whom the prophet sallallahu alayhi sallam Uh continue to address with respect Um after 20 years of fighting And eventually abu sufyan became muslim And then the prophet recognized his chieftaincy in mecca And said man dakhala man dakhala beta abu sufyan fukhad amen whoever enters the house of abu sufyan is safe He had this announced during the conquest of mecca Um, so that's the difference between our Hold our limit of helm or forbearance You know again forbearances Is being able to be dignified in the face of provocation And the prophet sallallahu alayhi sallam is forbearance When you have mushti keen actively trying to kill him Uh and have killed his companions and members of his bait added bait And he continues to Show them respect Indignity and they become muslim eventually So we can take a lesson From that obviously So I think at this point We'll end the class So we got about halfway through section 12 here, so we'll continue with this section inshallah to aila next week Thank you for joining us And we'll see you next time inshallah to aila Um I'm a like one more. I want to go to welcome to our next session This is a session number eight Of qadi iyad kitab of shefa Part one chapter two This is the middle of section 12 And this is um section 12 which is called The helm the ehtimal and the afwah of the prophet sallallahu alayhi sallam Forbearance along suffering and the pardon Started that last time so we are Um on page in my translation here, which again is an older edition This is um page 55 So right towards the bottom here when a man said to the prophet sallallahu alayhi sallam Act fairly So This is a hadith. There's multiple versions of this hadith in muslim and bukhari bay hafi The man comes to the prophet sallallahu alayhi sallam and according to the commentators. This is um after the battle of hunayn And he said to the prophet sallallahu alayhi sallam So be just for indeed you are not just Or another version of the hadith act fairly this the this is a division by which the face of god is not desired And then Qadi iyadi mentions here the prophet did not go further than making it clear to him how ignorant he was Admonishing and reminding him What he had said to him And then the prophet said to him Wailaka Like woe unto you or confound you who will be just if i am not just And I would fail and be lost if i did not act fairly and he restrained one of his companions who wanted to attack this man because the man's hypocrisy Had been manifested So this man and his companions will be the One of the versions of the hadith Continues for the prophet sallallahu alayhi sallam. He said this man and his companions They recite the quran, but it does not go past their throats Right, so Many of the urlima say here that the prophet sallallahu alayhi sallam is prophesizing the khawaraj the courageites Some of the commentators also mentioned that this man actually would be would join the khawaraj Of course the khawaraj as we know is the first sectarian in the history of islam The khawaraj were very exclusivist. They were takfiris They considered anyone who did not believe exactly as they believe to be kufar and not only that they would consider them to be You know apostates so they would they would kill them and they would take their possessions oftentimes they even kill their families So the hadith is here teaching us about um the prophet sallallahu alayhi sallam's forbearance even under such circumstances where there's There's outright disrespect of him in public in front of the other companions in the prophet sallallahu alayhi sallam Al-Qadir yad he says he did not go further than making clear to him out ignorant. He was admonishing and reminding him Okay, so that's um And then he continues gauraf ibn al-harith What he says while he and some of the other people were talking about the raid of that sort of a car When they took to assassinate the messenger of allah He found him sitting alone under a tree So The prophet sallallahu alayhi sallam did not stop until he was standing over him The prophet sallallahu alayhi sallam did not stop him until he was standing over him with an unsheathed sword in his hand So this man is able to um Enter into the muslim camp And he has a sword in his hand and he walks up to the prophet sallallahu alayhi sallam directly up to him And the prophet here according to this version of the hadith the prophet sees him the whole time did not stop him He walks right up to up to him And the man says to the prophet To cough me. Do you are you afraid of me? Do you fear me? and the prophet said No, and then the man said Man yam na'ruqa min me. So who's going to protect you from me? And the prophet said Allah Of course, Allah subhanahu wa ta'ala says in the Quran That God will protect you from the people And then he continues the sword fell from his hand and the prophet grabbed it and said to him Wa man yam na'ruqa min me. And who is going to protect you from me? And then the man said punish in the best manner Until the prophet left him and pardoned him So this is clearly an attempted assassination an attempted attempt an attempted attempt on the life of the prophet sallallahu alayhi sallam Attempted murder of the prophet sallallahu alayhi sallam And the prophet sallallahu alayhi sallam He pardoned him and he came to his people this man eventually came to his people And he said jukum min ndi khayr in nas. I've come to you I have come to you from the best of people And this hadith is in Bukhari and muslim One of the major reports about his pardoning and his pardoning the jews was his parting of the jews who had poisoned him But the sheep after she had confessed to the poisoning this hadith is Um, mentioned uh, also in muslim. I believe So there was a jews of bani nadir who had Poisoned a sheep and offered and invited some of the companions including the prophet sallallahu alayhi sallam and uh He the prophet ate some and another companion did named bishr Al-barat ibn bishr, I believe was his name and uh, al-barat died from it the prophet sallallahu alayhi sallam, um he uh He said that the meat is telling me that it's been poisoned And then according to qadi ayyad, he pardoned her qadi ayyad then mentions that he did not punish labid Uh Who was um, apparently a A black magician or a sorcerer of some sort Who used magic sikhir against him although he was informed about it and it was revealed to him with an explanation of what had happened This is disputed um, because it seems to uh, contradict The verse in the quran. Allahu yasimu kameena nas the verse I quoted earlier That Allah subhanahu wa ta'ala will protect you from humanity But the people of syrah, they mentioned this story of the bead Allahu a'lam Qadi ayyad, he mentions nor did he punish abdulla ibn ubay and other hypocrites in spite of the seriousness of what they had done and said about him And his wife aisha, so abdulla ibn ubay was one of those who started the the ifk The lie with a buhtan The slander the calumni Against our mother aisha radi allah ta'ala anha radi allah ta'ala anha On the contrary he said to the person who indicated Uh, that one of them should be killed. He said no let it not be said that muhammad kills his companions Right, so even though those were monafiqun Right, um, and and they were monafiqun in in in the real sense of the word Right there they they were pretending outright to be muslims um, you know, you have there's an element of nifak or hypocrisy Among among muslims in general, but they're not they're not absolute monafiqun But these abdulla ibn ubay and his and his cohort These are literally fake muslims, but the prophet sallallahu alaihi wa sallam Did not want people to Think that he was he was killing believers or killing people killing his companions people would not believe The muslims if they said well, these these are monafiqun. These are infiltrators Um, these are people who are trying to corrupt the umma from within These are people who are sowing seeds of sedition and treason and so on and so forth It doesn't the optics don't look good if if you were to do that um So it's important to uh to um Not to that and I said I was with the prophet sallallahu alaihi wa sallam when he was wearing a thick cloak Of course, this is the famous story abdulla and king uphold him so violently by the edge of the cloak He made a mark on the side of his neck So there was an inflammation on the side of the neck of the prophet sallallahu alaihi wa sallam Um There's a hadith that says when when second al badah when second al badia jafa jafa That whoever whoever dwells in the desert Or lives in the desert becomes a little bit rough or gruff Right, so this bedouin they're they're a little rough And he came in and he he grabbed the cloak Um The border of the cloak of the prophet sallallahu alaihi wa sallam and pulled him very violently And uh and ana said we can see inflammation on his neck Then he said mohammad Let me load up these two camels of mine with the property of Allah that you have in your possession on The prophet was silent and then he said the property is a property of Allah and I am a slave Then he said shall I Shall I take retaliation from you? Oh bedouin for for what you have done to me? And he said no Um and the prophet said why not and the bedouin said because you do not pay back an evil action with an evil action Or you don't pay back an evil with for an evil with an evil And this is a great Quranic imperative Right the famous ayah in the Quran Chapter 41 verse 34 Uh in which Allah subhanahu wa ta'ala says Good and evil are not the same Repel evil with something better And then you will see the one between him and you was enmity becomes it worthy intimate companion So don't repay evil with an evil or bad action Uh with a bad action the prophet laughed and ordered that one camel be loaded up with barley and the other Camel with dates and the hadith is in bukhari and muslim so two camels Uh the equivalent of that today is like two pickup trucks full of food As you said I never saw the prophet sallallahu alayhi sallam never take revenge for injustice done to him As long as it was not regarding one of the orders of Allah which must be respected He never struck anyone with his hand at all except when doing jihad in the way of Allah He never hit a woman or a servant lukhari and muslim Of course jihad here is in the context of a uh of a military um exposition uh expedition Um That is obviously called by the head of state and that is the prophet sallallahu alayhi sallam Or the the head of a muslim state. It's not vigilante justice or any faction or group that decides to Declare a type of jihad And and adi said something similar to this as well But it's coming from the wife of the prophet sallallahu alayhi sallam Nam yadrib Um that the prophet did not strike anything with his hand Except in a military Expedition or a battle And even timia said if even if you look at all the battles of the prophet sallallahu alayhi sallam All of them have a defensive component to them a defensive component to them And then i should continues and she's specific. He did not hit a hulam. He did not hit an imrah A a um a servant or a child. He did not hit a woman A man was brought to him and he was told this man wanted to kill you So continuing with the kitab ushifah the prophets that have no fear even though you wanted to do this You would not have Been given power over me This hadith is in tabarani imam ahmad Next here qadi iyad He mentions the story of um a madani jew named zaid ibn wa saana Who came to him demanding Came to the prophet demanding that the prophet we pay him a debt And he pulled his garment from his shoulder seized hold of him And behaved very coarsely with the prophet sallallahu alayhi sallam and he said Madam would tell her but you have you are procrastinating and umad was able to chase him off And umad spoke very harshly with him the prophet merely smiled and the prophet said umad he had needed He and i needed something else from you Command me to repay well and command him to ask for his debt. Well All right, and then he said i still owe him three and umad commanded that he be paid and he added a 20 saa Like 20 handfuls of barley More since he had alarmed him or scared him And that according to zaid's Explanation was a reason for him becoming muslim So zaid later he said that there were only two remaining signs of prophethood Which i had not yet recognized in the prophet sallallahu alayhi sallam were noticed Forbearance overcoming quick temperedness and extreme ignorance only increasing him in forbearance So he said i tested him for these and i found him as described So in other words the prophet sallallahu alayhi sallam became angry very very slowly But when he did become angry it was very tempered and then it left him very quickly And so those those were the signs that that his madani jew was was looking for before he can accept The prophet sallallahu alayhi sallam as the prophet While the iyad he goes on to say that the hadiths about his forbearance patience and pardon In spite of having power to punish are too many to present Those we have mentioned should be sufficient They can be found in the sahi collections and other reliable books transmitted by many paths of transmission They deal with his patience and the face of koresh's harshness and the injury done to him in a jahlia In his endurance of great hardship hardships at the hands of the koresh until Allah let him conquer them and gave him power over them They did not doubt that they would be wiped out and their wealthy men killed but he kept on pardoning and overlooking He said what do you say i have done to you so now he's talking here about and we've talked about this A few times in the past the conquest of mecca the fatah mecca and the prophet sallallahu alayhi sallam comes in back into mecca From medina after he was forced to make hijrah And the koresh kept giving him no peace multiple attacks or raids on the oasis of medina the the koresh had joined forces with The bedouin tribes in the najd they were in Kahoot as it were with the munafiqeen In medina itself as well as some elements of the bani israel the jewish tribes that were in medina so eight nine years of of actively trying to basically eradicate the entire Muslim community in medina So the prophet sallallahu alayhi sallam he eventually marches on mecca as we know And he says that um What do you think i should do to you and they said you're a good generous brother and a good nephew? And he said i will say as my brother yusuf said la tathriba aleikum اليom yawfir yawfir allahu lakum That so here the prophet sallallahu alayhi sallam is quoting from The quran this is the statement in the quran Attributed to yusuf alayhi sallam when yusuf alayhi sallam Obviously, we know his story When he was thrown into a well by his brothers His 10 brothers really and He was taken as a slave into egypt And then he eventually became The vizier of the ferro The minister of agriculture according to some and then And then his brothers come into egypt from canaan because there was a famine in canaan And then um when he identifies himself He says to them la tathriba aleikum اليom this this day. There is no Blemish upon you No reproach will be upon you God has forgiven you So the prophet sallallahu alayhi sallam he he quotes this verse which is in surah yusuf ayah number 92 um Two of the qurish during the conquest of mecca. He says go and you are free And then he mentions here and as ibn malik he said that eight men from tani'in Came to the dawn prayer with the intention of killing the prophet sallallahu alayhi sallam They were seized and the prophet set them free And allah revealed That this is the sadab and muzzul of the ayah chapter 48 verse 24 He is the one who restrained their hands from you It's hadith is that muslim abledo would attend to the and others When ablussufiyan was brought to him after he had brought to the confederates Against him killed his uncle and companions And made a punitive example of them the prophet forgave him and was gentle to him He said confound you ablussufiyan isn't it high time that you knew that there is no god but allah And then ablussufiyan said my father and mother be your ransom how forbearing and generous you are maintaining ties of kinship So the prophet sallallahu alayhi sallam did not give up on ablussufiyan abluhab And ablussufiyan remember is the leader of the meccans And he uh was the uh the the leader of many um military uh campaigns against The sahaba against the prophet sallallahu alayhi sallam against medina And the point here that qadi iyad is making is that uh even towards even after years and years of Of attempting to kill the prophet sallallahu alayhi sallam and killing many companions And many members of ahlul bait the prophet sallallahu alayhi sallam. He still spoke to him in a way that was Um respectful invited him to the faith In this very much surprised ablussufiyan um and eventually He did become uh muslim And then he says here the messenger of the law was the slowest person to anger and the easiest to please So that's the end of section 12 Now section 13 And these sections don't need a lot of Um a lot of commentary I think what qadi iyad mentions here really speaks for itself So section 13 his generosity and liberality As for generosity benevolence magnanimity and liberality They too have different meanings some people divide them into different branches They say that benevolence or karam is to spend cheerfully And what is important and useful? They also call it courage in the opposite of baseness Liberality is to forego what one is owed by others cheerfully. So forgoing a debt It is the opposite of ill nature and magnanimity is to spend easily and to avoid acquisition of what is not praised And it's the opposite of tight fistedness So he says here the prophet had no equal in these noble qualities and no one exceeded him in them All who knew him would describe him. So Even then when qadi had heard jabbarim and abdulla say The messenger of Allah sallallahu alayhi sallam was not asked for anything to which he said no or la And ms. Ibn Malik and sahib ibn sa'ad made similar reports. It's mentioned in bukhari M. S. Ibn Malik he said that the only time I heard the prophet say la was when he was saying la ilaha illallah Ibn Abbas said the prophet sallallahu alayhi sallam was the most generous of people and giving gifts and the most generous of all in the month of ramadan When he met jibril alayhi sallam He was more generous than even the wind which is sent forth That's a famous hadith you'll find it many books Of hadith but it comes from bukhari and muslim anna said that a man asked me for something and he gave him all the sheet between two mountains The man returned to his people and said become muslim muhammad gives the Gives the gift of a man who does not fear poverty. I think there's a problem here. There we go I'm sorry about this lighting today. It's a little strange We're probably going to end a little bit early this session We'll probably just go another five minutes because i'm having some technical difficulties here He continues He gave a hundred camels to more than one person. He gave safwan a hundred than a hundred and then a hundred This had been his character since before he was entrusted with the message Warakabad nofo told him You bear all and attain to what others are denied So this was the attitude The character the the khuluk of the prophet sallallahu alayhi sallam Even before the message has descended upon him. This is just how he was Created as a generous person He returned the captives of hawazin who numbered six thousand He gave alabab so much gold that he could not carry it 90,000 dearhams were brought to him and he placed them on a mat and then got up and distributed them He did not turn away anyone who asked him until he had given them all the way A man came and asked him for something the prophet said I do not have anything but buy something on my account And when I get the money I will pay for it. So this hadith is in tun midi And umar said Allah has not obliged you To do what you're not able to do the prophet disliked that so the man of the ansar said messenger of Allah Spend and do not fear a lessening from the master of the throne The prophet smiled and the pleasure could be seen in his face. He said I'm commanded to this Is mentioned by uh, it was mentioned that muawwud ibn al-afro said I brought the prophet peace be upon him a Plate of fresh dates and cucumber and he gave me a handful of jewelry and gold So that's the end of basically that's the end of section 13 So I think I'm going to stop at this point because there's like I said we're having some technical difficulties here Um If you like to do Sections probably finish the the chapter next time inshallah. So we have three sessions. No, we have two sessions left session nine and session 10 So we will return inshallah next week Wednesday at eight And we'll make a push to finish um Chapter two By the end of the 10th the 10th session inshallah Salam aleykum warahmatullahi wabarakatuh As-salamu alaykum warahmatullahi wabarakatuh Bismillah ar-Rahman ar-Raheem Subhanaka la ilma lana illa ma alam tana inna ka anta al-alim al-hakeem wa la hawla wa la quwwati illa billahi la ali al-Azim As-salamu alaykum warahmatullahi wabarakatuh Welcome to another session Of Acquainting ourselves with the messenger of Allah salallahu alayhi wa ala ali wa salam This is our ninth session out of 10 next week. It's our final session inshallah And we will end next week inshallah in the blessed month of ramadan So i want to wish everyone um an early ramadan kareem Uh may Allah subhanahu wa ta'ala make it a month of immense benefit um for us and our families and for um all of the muslims around the world As well as all of humanity In inshallah ta'ala The trials and tribulations that we're all going through Um due to the pandemic inshallah will be Um lightened upon us By our lord Allah subhanahu wa ta'ala So we are uh part one This is chapter two. This chapter is called the prophet's perfect qualities of character And we're going to start here with section 17 inshallah ta'ala. So in my translation by aisha buly this is page 64 Section 17 is called compassion and mercy Of course, this is very important section Uh encompasses or epitomizes the khuluq the character or ethics Of the prophet sallallahu alaihi sallam as i mentioned in the past Record the famous hadith ar-Rahma um ar-Rahma ar-Rahma So um that the most beneficent the most compassionate the most merciful shows mercy to those who show mercy Show mercy to those on the earth and the one in heaven And no anthropomorphic sense will show you mercy And we said that this is the hadith that children learn at five years old. This is the hadith that sets the foundation Uh for their uh education Islamic education for this is the hadith that first acquaints them with the prophet sallallahu alaihi sallam because ar-Rahma is a great Uh virtue that we want to cultivate So it begins as for compassion qadi iyad ar-Rahim ahumullahi begins section 17 As for compassion tenderness and mercy to all creation Allah said about him and here he's quoting again And the translation here says surah yunus 128, but this is at toba This is the very end of surah to toba those two beautiful verses at the very end He quoted these earlier we quoted them in the past Um, he quoted them there for a different reason But these verses begin verily there has come unto you a messenger from among yourselves And we said anfusikum is also read as anfasikum From the from the most noble among you and the ladder reading is considered A shahad reading. It's not multiply attested. So it's not recited in prayer It's not considered authentically quran because it could not be established through multiple channels But has the strength of a hadith And then he says So she translates grievous to him is what you suffer Or it grieves him that you should perish that you should suffer So the hymn here refers to the prophet sallallahu alayhi sallam And then it says Anxious for you or deeply concerned is he about you Meel mu'minina wa r'oof al-raheem Compassionate is he Merciful to the believers Right. So that's at toba verse one 28 a beautiful, uh, aya describing The the the character the mercy of the prophet sallallahu alayhi sallam Then Allah says he says here We only sent you as a mercy to all the worlds and we said in previous sessions as well That this is the quintessential prophetological verse in the quran. This is The equivalent of our john 316 remember. We said that whenever a christian wants to make a convert Very quickly he wants to give him something like for example If he's on the the bart train or the subway something like that And he wants to make some da'wah to a non christian. He'll quote john 316, which is basically Uh christian theology or christology in a nutshell I would say this is comparable to that That this is a beautiful summation Of the the the very essence of the prophet sallallahu alayhi sallam And we said that Allah describes him with a noun saying rahmatan We did not send you except as a mercy not we did not send you except that you might show mercy. He doesn't use a verb He describes the prophet as rahmatan And a noun or a muster an ism in arabic describes the very nature of that thing that that's who he is that he is essentially mercy Um Rahmatan li al-alameen what is li al-alameen there's difference of opinion as to what li al-alameen is we did not send you as Except as a mercy to the worlds. What is the worlds mean? Some of the mufassereen say the meaning of this is kulu masi wallah Everything other than god In other words all of creation that the prophet sallallahu alayhi sallam Is created but he is sent as a mercy to the rest of creation because he's the best of creation That he's better than and this is by consensus He's he's he's greater than the kaaba. He's he's greater than the low He's he's better than the arsh in the kursi He is the best of creation. He's better than jannah And then the question arises if he's better than jannah then what's his reward? All right, if he's better than jannah, what's his reward? How can he be rewarded with something that is inferior to him? And of course the answer from the urlama is Well, he will get to jannah, but he will be in the presence of allah subhanahu wa ta'ala He will enjoy the highest type of union with allah subhanahu wa ta'ala So his his jannah is allah subhanahu wa ta'ala and the jannah of jannah is actually the prophet sallallahu alayhi sallam That jannah itself is honored by having the prophet within itself So Another Opinion is that al-alameen means jinn and ins As they are called in the Quran the two weighty things jinn and ins So think about the four elements human beings are made of the two elements Water and in earth if you will and then you have our counterpart the jinn Wind and fire, right? So they can see us, but we can't necessarily see them But we believe in their in their existence And we believe in the hadith of the prophet sallallahu alayhi sallam when he tells us about the jinn so some modern hermit needs of the Quran that want to sort of Read the Quran through the lens of modern science. There's a few things you can do with this But some people take it to extreme measures and say well the jinn are actually Microbes or something like that We'll leave these weird opinions of some of the modernists today And uh, say Along his message or no best and and Allah subhanahu wa ta'ala as well as the prophet sallallahu alayhi sallam has described the jinn in numerous a hadith And that the jinn not only have sentience Right like all um, living things sentience the latin word meaning that they feel things They they can sense certain things, right? So even animals have sentience. They feel pleasure. They feel pain They have senses But here a la alameen means The sentient as well as the sapiential beings sapience, which means wisdom or akal Right. So here An alameen lila alameen according to some of the exegetes means jinn and ins in other words Those created entities that not only have sentience but have sapience. They have intellect And that the revelation the wahi any wahi The revelation from Allah subhanahu wa ta'ala is always understood through the intellect the intellect is primary That's why if if if somebody receives the Quran and they don't have sound intellect They're not responsible to believe in the Quran because you need an intellect to understand The Quran so the prophet sallallahu alayhi sallam then is the bridge if you will Between a basic awareness of God a basic awareness of the existence of Allah subhanahu wa ta'ala Which many philosophers and theologians argue is something that is innate something that is natural to the human being any human being Uh using their intellect using their mind will come naturally to the conclusion that there is a singular creator Uh to everything um So the prophet then is a bridge between this Uh this basic natural awareness of Allah subhanahu wa ta'ala that every human being Possesses and a deep gnosis a deep sort of intimate knowledge or what we call Ma'rifah Of Allah subhanahu wa ta'ala the prophet is a bridge between that because he brings us The revelation that he is the means of the revelation So in this sense the prophet sallallahu alayhi sallam is Because he's giving us the wahi the kitab Allah He's teaching us by example how to have a deep intimate Ma'rifah gnosis of Allah subhanahu wa ta'ala and as we said Ma'rifah leads to ma'habah To unconditional love and one when one has unconditional love Of Allah subhanahu wa ta'ala Then one is saved inshallah ta'ala by the grace of Allah subhanahu wa ta'ala Even if one has mistakes In aqida now we try our best to correct our aqida and this is something that is important and we should have downplay But ultimately we may say things we may Do certain practices that are actually counter to Our tradition out of ignorance and that's why we We ask we make toba to Allah subhanahu wa ta'ala ask Allah to forgive our shortcomings And ultimately it is our love of Allah and his messenger That will save us. There's a famous hadith of a man who Who was a sinner and he died and before he died he instructed his two sons by saying that when I die Now cremate my body And then climb to the highest mountaintop you can find and scatter my ashes to the wind And his son said, uh, why would we do that? And he said I don't want Allah to be able to Reconstruct my body on the yom lakayama Uh, um, so that I won't have to stand judgment Now that is an incorrect belief If you believe that Allah subhanahu wa ta'ala does not have The power to reconstruct your body even after it's been Um, uh, incinerated and scattered to the wind then that's kufr. That's technically infidelity Now that hadith continues that this man on the yom lakayama He was reassembled by Allah subhanahu wa ta'ala because Allah subhanahu wa ta'ala Is al qadr. He is omnipotent Inna Allah ha'la kuli she'in qadir. Allah subhanahu wa ta'ala has power over all things So he reconstructed this man And when he asked and Allah knows best, this is for our own edification Allah's not asking a question because he doesn't know something Well, Allah will be kuli she'in aleem. Allah subhanahu wa ta'ala is certainly omniscient But when he asked the man, why did you do that? Why did you instruct your sons to do that? He said I was ashamed and Allah subhanahu wa ta'ala forgave the man even though he had this air in his In his aqida So this is something that it's it's obviously important for us As muslims to understand theology at a deep level But we have to also understand that by and large the awam Um, you know the masses of people this is not something that's a priority for them And we should keep the religion quite simple and islam is is is a simple religion not not a religion For simple-minded people. There's a difference here But islam has a as a basic creed And salvation in islam is not a difficult thing. We'll get it more into that Later But the essence of artheology is And this is just a few verses long And this is what we should teach people And um, unless you're going to be You know a discursive theologian or a polemicist or something like that Or if you just simply have an interest in studying theology at a deep level, which is certainly possible You don't need to get into the debates of the relationship between the vat of Allah the essence of Allah and his sifat and his attributes and And the calamable law uncreated or created Um, really this these topics don't enter into don't enter into the discourse of the vast vast majority of human beings and um The urlama as urlama we should know and as professors we should know that We should know that um, sometimes that we delve into these things They could cause actually more confusion amongst the people Now we should stick to broad-based principles Uh, Qulhu Allahu ahad say that is one. Allahu samad Uh, lamyeled wa lam yulad. God is independent. He did not be get nor was he be gotten Meaning he's not somehow caused By something he doesn't he doesn't he doesn't make an effect that's equal to him Wa lam yakunlahu kufu wa n'ahad. There's nothing comparable unto Allah subhanahu wa ta'ala so As we said the prophet sallallahu alayhi wa sallam then is that bridge between the basic knowledge of god awareness of god That is innate with within all human beings Just from the intellect the mind and a deep Intimate knowledge leading to mahabah Leading to unconditional love of Allah subhanahu wa ta'ala And that's nurun ala nur or a community imam al razi and others when Allah subhanahu wa ta'ala says nurun ala nur In ayatul nur chapter 24 verse 35. I believe The meaning of this is naqal and aqal like revelation and intellect working together. Allahu alim He continues your qadi iyyat. He says Part of his excellence is that Allah gave him two of his own names So Allah subhanahu wa ta'ala gives the prophet sallallahu alayhi wa sallam two of his own names saying And the ulama specify here many of the mufassirin they say this part of the ayah Is is khas it's it's for the believers because that's what it says bill But before that the prophet's concern It grieves him that you should perish deeply concerned is about you. This is more universal. This is a amma This is for all of humanity. This is all for jinn for all of jinn and ins but then bin mu'minina r'u for r'ahim This is for the believers. This is a special type of concern Merciful and compassionate is he to the believers and these are two names of Allah subhanahu wa ta'ala Allah is ar-ra'uf. He's ar-ra'im and notice with Allah. There's definite articles. He is the most Compassionate he is the most merciful The prophet sallallahu alayhi wa sallam however is a reflection of these divine names at a human level Right, so we should all try to Imulate as it were Allah subhanahu wa ta'ala in his divine qualities doesn't make us divine It makes us Pious believers Right, this is a hadith. There's weakness in the hadith with the ulema quoted Adorn yourselves With the qualities of Allah subhanahu wa ta'ala and we mentioned this before in the past as well many many Ulema including Imam al-Sriyuti and Ibn Ajiba And Imam al-Khazali they've written commentaries on the asma of Allah subhanahu wa ta'ala that the the glorious majestic names Uh, the majestic and beautiful names of Allah subhanahu wa ta'ala and they said that with all of these names There's a there's a there's a human element that we can uh, there's not necessarily not a human element there's a there's a um There's a understanding of these names that we could appropriate Our lives at a human level Right. So if Allah subhanahu wa ta'ala is ar-Rahman and he is ar-Rahim You know the infinitely merciful the infinitely loving and compassionate We can also be people of compassion mercy and love Uh in a limited limited human sense In that in that way mirroring Allah subhanahu wa ta'ala It is related to the prophet sallallahu alaihi wasallam said None of you should come to me with anything about my companions Fred you're not want to go out to you except with a clear heart. So the hadith is in Abu Dawud and atid midi That the prophet sallallahu alaihi wasallam he wanted us To formulate that sorry. He wanted him Uh, he wanted to formulate his own opinions Uh about people Right that he didn't like this what's known as gila wa qala. He said she said What we would call sort of gossip or hearsay The prophet sallallahu alaihi wasallam did not want to hear things about people without going out and meeting them first and formulating his own Uh, his own ideas about the person Part of his compassion qadi iyad continues part of his compassion towards his community was that he Made things easy for them He disliked doing things He disliked doing certain things out of the fear that they would become obligatory for them. He said Uh, if I had not been compassionate to my community, I would have commanded them to use the seawak Right the toothpick the toothbrush if you will every time they did will do a hadith is in bukhari Uh and muslim so what he's saying here is that the prophet sallallahu alaihi wasallam would sometimes leave Certain practices on occasion Because he knew that if he that if he was unwaveringly consistent with those practices Then future jurists muslim jurists the jurists the fukhaha Would have considered them as far as obligatory So he wasn't totally consistent in those practices And this is from the mercy of the prophet sallallahu alaihi wasallam So one of the things is the the use of the seawak with it or the toothpick That he would use it quite often but not always Uh another thing ramadan that's that's mentioned here by qadi iyad ramadan prayers the tarawih Sometimes he would do those Prayers perform those prayers in his house and sometimes in the masjid that he didn't fast every single day His dislike of entering the kaaba itself During the pilgrimage lest it become obligatory and become a hardship for the umma That he would shorten the prayer qadi iyad mentions if he heard a child crying And that's a practice that he would do to make things easier for us Aisha said the messenger of allah sallallahu alaihi wasallam Was never given a choice between two things but that he chose the easier of the two Right and this goes back to the hadith we quoted the beautiful hadith we quoted a couple of weeks ago Yes, siru alatu assiru wa bashiru alatu nafiru and we looked at some of the rhetorical Structure the parallel structure of this hadith and some other hadith as well and how they're they're incredibly composed Beautifully and exquisitely composed In in their syntax In their rhetorical power so this hadith the translation is something like make things easy for people And don't make them difficult and give people glad tidings and don't scare people right don't use a scare tactic Give people glad tidings. It doesn't mean, you know, not to tell people the truth and you know There's there's certainly things that we should be concerned about The punishment and the grave and the yom al qiyama right the the adab al qabar and the hesab on the yom al qiyama and And the fear of jihannam and things like that That's true But generally we should be giving people glad tidings because ultimately The the knowledge of allah subhanahu wa ta'ala is a means of salvation for people and salvation for for Our understanding of salvation is that is that it never ends hali dina feeha abada allah subhanahu wa ta'ala says In the quran about the denizens of paradise about jannah that they will eternally abide or perpetually probably a better Translation perpetually abide therein because nothing is Nothing is intrinsically eternal. Nothing has al-qadim at that Except allah subhanahu wa ta'ala, but he gives jannah Which is a created thing the quality of perpetuity or immortality So he will also give that quality inshallah ta'ala to our souls In jannah so that we will continue in perpetuity to live in jannah By the permission and will of allah subhanahu wa ta'ala So he was easy going right sahalul khuluq as his as his companions Have described him easy going Disposition even nasrud said the messenger of allah sallallahu alayhi sallam was careful when he admonished us Fearing he would tire us And the hadith is muslim and bukhari According to the translator here Admonish means to teach or to advise or to warn right That he did not want to overwhelm his students the sahabah And this is a mark of a great teacher a great teacher is very patient a great teacher Will knows how to build upon uh Previous lessons It doesn't get to the conclusion of things Or to the answer of questions even if there if there are students in the class that are asking questions That are not related completely to the topic or If you know that the professor is or teacher is speaking about Very basic things introductory things and there's a student who wants to know Advanced things then the teacher knows not to answer the questions at that time Doesn't mean that the teacher doesn't know the answer It just means that it's not beneficial at that particular time to reveal the answer And this is again part of the wisdom Of being a teacher So the prophet sallallahu alayhi sallam he was very careful about about Tiring out certain the sahabah Um when he was admonishing or teaching them he would give them things and dosages if you will So he can digest them think about things and then he'd give them more Could really an art form teaching is it's not an easy thing and it must be Done very carefully All right, and the greek word obviously for teaching a child is pedagogy pice meaning child and I'll go in greek meaning to lead sort of leading a child right So it's a very very delicate process especially if they're children Because those are things that children don't forget that you're setting a strong foundation He says here aisha radiallahu ta'ala anha was writing an unruly camel Which was recalcitrant and and she started to hit it repeatedly And the prophet sallallahu alayhi sallam said you must have compassion the hadith is in bay haqi All right, so here he's talking about a camel an animal All right, the rahmatil al-alameen. So He is a mercy to um to all the world including the The animal kingdom that the prophet sallallahu alayhi sallam said another hadith that Don't take the backs of your riding beasts, whatever they are Horses or camels don't take them as being pulpits In other words, don't just sit on your animal and start You know quantificating and giving these long sermons because that's that tires out the animal. That's That's um, that's that's putting undue stress On the animal. So here he's talking about Animal rights. He censured the sahaba ones because they burnt an anthill He censured the sahaba ones Because they took eggs from a mother bird and the mother bird started flapping its wings and he said return these eggs To the mother bird. So he did not approve Of animal abuse. This doesn't mean that we should all be vegans and you know, really interesting some Some modern people how They prioritize certain things. I mean, you know, it seems like the intention is in the right place but then you think about The contradictions of some of their positions you have people that go into You know restaurants and and and start yelling at people because they're eating eggs And saying, you know, this is a this is a this is a life and you're you're eating something that's alive and it had a name But some of these people are also completely pro-abortion Uh, even in the third trimester, I mean, it is very strange You know, save the chicken save the whale save the trees but kill the babies Because my body by choice, right? I have bodily autonomy So this is uh, it's very interesting and it's really a worship of the nuffs, right? They kind of control themselves. They they act irresponsibly They do things they fornicate and then they get pregnant and then they want to justify it to themselves That this is this is a moral thing. I'm doing because it's my body and I can do whatever I want with it But they know deep down inside that There's certainly the conscience, right Is is is bothering them and you can you can and this is something that you can See with with their testimonials And some of them are not bothered and you can you work a wonder about their humanity Anyway, um, so the prophet said actually here you must have compassion That's the end of section 18 sorry 17 was brought to the prophet and sorry this this this section is called integrity probity and contracts and maintaining ties of kinship and in my lights of the chapter of the sections before The end of class next week And I said once when a gift was brought to the prophet sallallahu alaihi sallam He said take it to the house of such and such a woman She was a friend of khadija She she loved khadija In I she said I was never jealous of any woman the way I was jealous of khadija When I heard him mention her If he sacrificed a sheep, he would send it to her friends her sister Hala bintu khalid Asked for permission to enter and he was happy to see her a woman came to him and he received it with Kindliness and asked after her very considerably When she left he said she used to come to us when khadija was with us Maintaining ties is a part of belief and the hadith isn't Bukhari so the prophet sallallahu alaihi sallam's first wife khadija passed away Um, radiallahu alaihi sallam, she was his first disciple She passed away in the meccan period and as she was saying that That even as late as the medinan period the prophet sallallahu alaihi sallam would maintain ties With relatives of khadija As well as friends of khadija. He would continue to honor them um And show them kindness The prophet used to carry umama his granddaughter by zaynab on his shoulders when he prostrated He would put her down when he stood up. He picked her up so This also reminds me the famous story where the prophet sallallahu alaihi sallam was standing on the pulpit and he was giving a khutba and yuma And his very young grandson imam al-hursayn following his grandfather's voice Wandered into the masjid and the prophet sallallahu alaihi sallam descended The minbar and picked up his grandson And hugged him and went and then re-ascended The the pulpit and finished his khutba while holding imam al-hursayn radiallahu alaihi sallam In his arms This is a testament to the merciful and tender nature of the prophet sallallahu alaihi sallam With uh with his you know, not only his wives his companions not only with animals Uh, but also with uh with children and as we spoke about in the past the prophet sallallahu alaihi sallam he continued to show Good character to even his enemies that were trying to attack him And this is what was so astounding to abu sufi and ibn al-harb who um just before the conquest of mecca became muslim And uh, he was just absolutely smitten that the the prophet sallallahu alaihi sallam Uh, um continued to speak to him with respect Um, and and then he said to him, you know, may my parents be your ransom you you still speak to me with respect after all these years or i've Try where i've tried to you know kill you and and um and led, you know these military campaigns against you and Have killed many of your uh companions in battle But the prophet sallallahu alaihi sallam did not give up even on his Worst of enemies he continued to show them good character And there's a lesson in there For us again, this is a difficult thing to do but he is our ideal and we should try to strive for this type of perfection So the excuse of well, that's the prophet and i just can't do that. He's just so great He's still a human being i mean the prophet sallallahu alaihi sallam. He still got angry He he became depressed at times and you know when he met wahshi the man who killed his beloved uncle hamsa The prophet sallallahu alaihi sallam. He just he he became very very angry and he said may i never see your face Again, i mean that's that's a human being Right, um and then eventually He welcomed wahshi and and um and uh, he he showed him kindness and mercy as well So using this excuse of well, that's the prophet and he's perfect and he's immaculate and who am i am nothing uh, the prophet sallallahu alaihi sallam is also a human being and many of his um any of his um Reactions to certain situations are are are very similar to what any human being do initially, um, but uh, if we see how he Treats situations eventually In his wisdom behind dealing with certain problems in the society even within his own household Uh, that's certainly something that we can emulate and at a certain level and strive towards this Perfection you're never going to hit perfection. We're not going to reach the huluk of the prophet sallallahu alaihi sallam But that's not the point. We strive towards it. It's like an old football coach named bill walsh um Who was the coach of the san francisco 49ers in the 1980s when the 49ers were a dynasty and um He used to tell his quarterback uh, joe montana He would say to him when he threw the ball to a receiver aim 12 inches right in front of the numbers And anything other than that is imperfect and you've missed the target now 12 inches and from the numbers Can you imagine that on a 40-yard pass? Because that was perfection you aim towards perfection Um, and you're obviously going to come short, but you'll you might come close to it um So the prophet sallallahu alaihi sallam is is our perfect role model We should try our best to emulate his character And not make excuses and we fall short. We fall short and make toba, but we we keep trying Now we said abu qatada said a delegation from the negus. That's the king of apesinian najashi Arrived and the prophet got up to serve them His companion said let us do it for you And he said they were generous and honored my companions So I will do the same for them alab a haqi so the prophet sallallahu alaihi sallam uh was himself Serving the people right that he was doing that himself In the hadith of khadija. She told him may Allah sallallahu alaihi sallam may Allah bless and grant him peace So khadija says to the prophet rejoice by Allah Allah will never bring you grief you maintain Connections with kinsfolk you bear all and you give help to those who are in need You're hospitable to the guests and you help people to get what is their due um, and uh, this was after the The um the context of this statement of khadija is after the descent Of the initial wahi Lady tul qadr in mecca The prophet sallallahu alaihi sallam. This is something else that's astonishing about the prophet sallallahu alaihi sallam again Showing his humanity that he didn't know initially what had happened to him. He's nabi al ummi He doesn't have this formal education In religion. He's not familiar with ahlul kitab and their beliefs necessarily He's an unlettered prophet and he has his experience in this cave Um, and he is very very sincere um And thinking that maybe something bad has happened to him. Maybe he's been possessed by a jinn or something Uh, like that. This is a very honest reaction And this is something that's um pointed out, uh, for example this book by leslie hazelton. It's very good book. She wrote non muslim as far as i know She wrote on the psychology of the prophet sallallahu alaihi sallam saying that this reaction shows the great sincerity Of the prophet sallallahu alaihi sallam That a a charlatan of some sort would not have this type of initial reaction If someone's trying to pull the wool over your eyes and claim to be a prophet when they're not Um, they they would come down the mountain with their chest out in the air and proclaiming that he that you know I am a prophet and And you must obey me and the prophet's reaction was one Of distress. So he went to his wife khadija to the kubra radi allatah anha his wife And it was khadija who reassured him That allah subhanahu wa ta'ala would not humiliate you Uh by this type of demonic possession Or mental illness or something That allah subhanahu wa ta'ala Uh knows certainly knows that you maintain ties of kinship You're good to the orphans That you're good to the guests that you provide things to people who need things But here's the thing also is that she's no expert in matters of religion So what do they do they go to an alem and this is the proper method All right, allah subhanahu wa ta'ala says Ask the people of ad-dhikr ask the people of ad-dhikr here probably means revelation revelation in general Nor the quran in particular of course the quran is a revelation, but ask the people of revelation if you don't know Right, so she's not an alema, but waraka bin nol fell her cousin this christian scribe He was an alem So they go to waraka and the prophet sallallahu alayhi wasallam recounts What had happened in the cave? and waraka he says Laqa jaa ka an namusul akbar kama jaa ila musa alayhi as-salam This is his judgment about as to what happened to the prophet sallallahu alayhi as-salamu alayhi Indi the great namus The great nomos Nomos is the greek word for sharia or sacred law the great law has come to you Others say nomos or namus is that others say that namus here is actually the arabic of pinuma Which means the great spirit has come to you the spirit of inspiration Just as it came to musa alayhi as-salam Right, and of course we have the famous prophecy Of a Deuteronomy 18 18 that a prophet will come Um from the brethren of the israelites who will be similar to musa alayhi as-salam Deuteronomy 18 verse 18 that sounds like a A valid part of the Torah Wallahu alam we cannot confirm nor deny But certainly there is a prophecy in the Torah that sounds like it finds its fulfillment With the prophets of allah. You said them So that's the end of section 18 now section 19 is called his humility In spite of his high position and exalted rank. He was extremely humble and not in the least proud says qadi ar-yad There is proof enough of that and the fact that he was given a choice between being a king prophet And a slave prophet and he chose to be a slave prophet Right the prophets of the bari as-salam Lived in a state of self-imposed poverty Right, he could have been a king prophet Like dawood alayhi as-salam suleyman alayhi as-salam huge palaces servants Right, but he chose to be a slave prophet Uh because the majority of his people all of his people were living Most of his people were not were not affluent people And he was a man of the people sallallahu alayhi as-salam So he lived among his people. He was a man amongst men When he did that israfil said to him Allah has been generous to you because of your humility to him You are the master of the children of adam on the day of rising and the first for whom The earth will open up on the day of rising and the first to intercede abu nu'aim So the famous hadith of the prophet sallallahu alayhi as-salam Man towada alilla rafa'aahu allah Waman takabara wada'aahu allah remember this hadith Uh, it's a beautiful hadith That is has incredibly incredible ethical import That whoever humbles themselves before god towada Before god rafa'aahu allah. Allah will raise Whoever humbles themselves before god Allah subhanahu wa ta'ala will raise the rank Waman takabara And whoever takabara right this form five verb The meaning patterns of form five Is is to consider it's considerative whoever considers oneself To be to be kabeer to be great to be high and mighty Wada'aahu allah Allah will debase and humiliate And we find an echo of this statement as well in the new testament gospels and the synoptic tradition That whoever is whoever is is low will be made high whoever is High will be made low this type of thing Have mercy have have beauty where Allah subhanahu wa ta'ala and Allah subhanahu wa ta'ala will raise their rank But if you deem yourself big and high and mighty Then Allah subhanahu wa ta'ala will debase and humiliate you And we see that with people like Nimrod very interestingly Nimrod which according to the urlama was the first man ever to claim to be Allah subhanahu wa ta'ala The first one whoever made a claim to deity was this king of babalon at the time of ibrahim alayhi salam And according to the exit Allah sent his servant a mosquito or a nap or something that flew up his nose and bit him And the pain was so intense that nimrod would have his servants come into the room and beat him over the head with their shoes as a way of sort of dulling the pain you know going into sort of a A days and in the pain one day was so intense that he ordered his servants to beat him harder and harder To they beat him to death This is the end of the man who claimed to be god Right Allah sent a tiny servant to look at the world today as one of our teachers said recently in an amazing talk that The king of the world today is this Coronavirus this thing that you can't even see A servant of Allah subhanahu wa ta'ala everything isn't everything is Is in in in service and a servant subservient to Allah subhanahu wa ta'ala That is just You know it's it's put us all on time out as it were We have to think deeply about these things the state of the human The state of the human mind the state of the human heart when it comes to Allah subhanahu wa ta'ala What's happening in the world? What's happening with with religion with faith? um I mean something like this should should should Provoke deep contemplation within ourselves as to why these things are happening and how we can approve improve ourselves And that's you know the prophet sallallahu alayhi sallam was very very deeply reflective person and the urna ma and the awliya the sahaba were very deeply reflective and they were also very um self-centering That they were constantly trying to Work on their faults. They were not people that were satisfied with themselves and they would turn the finger inwards And if something would happen in their lives A trial or tribulation some sort um They they would take it as a a a means by which they can make toba and and improve their character and improve their relationship with Allah subhanahu wa ta'ala And come back into the good graces of Allah subhanahu wa ta'ala Of course when things like this happen to a prophet it's never a type of punishment The prophets are not punished because they can't perform conscious sin It's always a way of raising their rank But even with believers it could also be a means of raising our rank now It could initially be a type of punishment Right, but then we recognize that and we try to rectify our behavior And by doing that making toba and making that rectification it'll be a means inshallah ta'ala by which Allah subhanahu wa ta'ala will raise our ranks as well And that's why the prophet sallallahu alayhi wa sallam said the affair of the motmin is always good It's always good even if there's some sort of disaster or trial or tribulation. We understand why Things like that happen. We live in the dunya But we try to learn from those things and these types of things should provoke a type of toba and return You know toba taba means to turn to reorient ourselves towards Allah subhanahu wa ta'ala to the end of the day Everything is good for us He said sallallahu alayhi wa sallam. I am a slave. I eat as a slave eats and I sit as a slave sits All right, and um There's a story mentioned that he was sitting on his knees one time and he was eating something and a jewish Weren't passed by him and she started to mock him And say look at your prophet. He he eats like a slave. I mean This is how he's sitting on the ground eating something And the prophet sallallahu alayhi wa sallam. He said alas to be abd. Am I not a slave? Right. Am I not a slave? Of course, he's a slave of Allah subhanahu wa ta'ala. He's a servant of Allah subhanahu wa ta'ala and he is He is a servant that has this Beautiful tawad or this beautiful humility With Allah subhanahu wa ta'ala. He's not doing these things out of ostentation And that's another thing we should check our intentions. We do certain things You know that um, why are we doing things? Is it is it simply is it simply for the pleasure of Allah subhanahu wa ta'ala? Or are there other things that are operating within us? So we have to really take ourselves to a task and and be honest with ourselves very difficult for us to be honest with ourselves There's a uh, a saying of ibn at-ta'ila secundary. A very beautiful saying that i'll mention here. It's not mentioned here by qadi iyyad, but Uh, ibn at-ta'ila, he said an act of sin that leads to humility Right tawad or and brokenness in kisar like brokenness What catholics would call contrition is a beautiful word contrition to be contrite is one of the um The prerequisites of coba of repentance and catholicism is to feel a sense of brokenness the word contrition Means to be broken a sin an act of sin that leads to humility and brokenness before god Is better than a good act that leads to arrogance Is better than a good act that leads to kibir To arrogance and there was actually a debate amongst the urlama as to which state is better If you believe this or not, which which state is better? Uh, the state of a person who never sinned Or the state of someone who did sin but made toba Right now ultimately they said the former because that's the that's the um, that's the uh The way of the prophets that they don't sin consciously But the fact that there was a debate on this issue. It's quite telling that that um That human being sinned by nature kulu kulu bani adam hat-ta'un And the urlama say here kulu bani adam is Is needs a nuance meaning there that it's it's not including the the prophets All of the children of adam are sinners and the best of sinners Are are those who make toba to waboon those who reorient themselves back toward the law subhanahu wa ta'ala One of my teachers said there are two kinds of people In the world the one who enters a room and says salam alaikum to the people in the room And when they don't answer him He thinks to himself what's wrong with these people that they're not answering my salam That's one type of human being another type of human being is the person who enters into a room and says salam alaikum And the people don't answer him And then he thinks to himself what is wrong with me That these people are not answering my salam. What did I do? Did I wrong them? Did I break the quorum of some sort? Did I show bad adab of some sort? right two kinds of people The prophet used to ride a donkey and would have someone ride behind him on it He would visit the very poor and sit with the poor again these very difficult things to do you know we we read these things in books and We think well, I am how many times have I sat with the poor and We should strive to do these things He answered the invitation of the slave and sat among his companions Mixing with them he would sit down among whichever part of the company he came to so that You know if you walked into a room and the prophet was there you wouldn't even know Which one was the prophet, you know, it's not like the one sitting on the throne or the pulpit or the You know the the the the fancy green cushion or Something like that. He was just he was amongst the people. He's amongst the man. He was a man among the man as I said In a hadith written by umar the prophet said do not lavish praise on me as the christians lavish praise on the son of mariam alayhim as-salam So this hadith is in bukhari. It's mentioned by imam tirmidhi in the shema'il I believe as well That uh, don't you know, the translation says lavish praise on me, but really flatter me In terms in which iisa alayh salam kama in terms of or similar just as iisa alayh salam Was flattered or given titles that he did not merit or that breached the um parameters of acceptable theology Because there really is no way of overpraising the prophet sallallahu alayhi wa sallam Right praising the prophet has is limitless the the poet said for enough for in the fadda la rasoolillahi lisa lahu had There really is no end To the to the virtue The virtues of the prophet sallallahu alayhi wa sallam, but don't make him Into more than a man Right, and this is what this will cut. What did the christians do? We have to ask this question when we read this hadith You know, what did the christians do with iisa alayh salam some of our brethren? They say well, you're celebrating the birth day the moled of the prophet sallallahu alayhi wa sallam This is what the christians are doing and what is that? Is that what he's talking about celebrating? A birthday and um, I mean that uh, I think that's a pretty weak argument The point here is not to make him more than what he is Right the prophet sallallahu alayhi salam, you know when he entered medina and he realized That or he was told that the jews were fasting on yomi ashura. He says we should fast too You know, um and a day before or after Right um, so, um, you know, this this this certainly doesn't mean You know that you know, oh, you know, he's he's imitating what the jews are doing And I mean, this is the prophet himself giving the command to the muslims. We have a greater claim on musa alayhi salam. He said Right, uh, the prophet sallallahu alayhi salam is by consensus greater than isa alayhi salam Surat mariam is basically a moled. It's a narrative of the birth of isa alayhi salam Allah's praising the birth of isa alayhi salam How much more should we praise the birth of the best of creation sallallahu alayhi salam If if musa alayhi salam's exodus from egypt is is commemorated by the jews How much more should we commemorate at the hijrah of the prophet sallallahu alayhi salam or the command of the prophet sallallahu alayhi salam So that's not what he's talking about here. He's talking about giving the prophet a rank or a station of some sort that That is outside the bounds of acceptable theology So what did the christians do with isa alayhi salam that made him into the literal son of god And what does that mean that means that they said that isa alayhi salam His essence that the the essence of isa alayhi salam is divine That isa alayhi salam when he was a human being is really what's known as a hypostatic union of two persons The human jesus of nazareth, but also the logo. So the son of god who has an eternal Who has an intrinsic pre-eternality. So they're ascribing to isa alayhi salam A divine quality So don't do that with the prophet sallallahu alayhi salam. Don't say the prophet sallallahu alayhi salam Has an inherent Divine quality that he's all hearing. He's all seeing he's all powerful this type of thing This is what the christians did with isa alayhi salam. And this is what we're told to avoid We're not giving any divine qualities to the prophet sallallahu alayhi salam Um everything that he has is from allah subhanahu wa ta'ala who is the ontological source of everything period Uh, so this is a good place to stop inshallah ta'ala. We are in section the middle of section 19 InshaAllah next week, uh, we'll finish Um inshallah, I think there's 24 sections in this chapter if i'm not mistaken 25 sections it'll be a bit difficult, but maybe we can manage it So we'll see you next time inshallah ta'ala So inshallah ta'ala we're going to finish our sessions tonight. This is our 10th session Um of the kitab al shifa by qadi iyad Uh, I hope you benefited from this course Um, I hope you're inspired to learn more inshallah ta'ala. There's a lot of great literature out there um on the topic of the The shama'il of the prophet sallallahu alayhi salam the seerah of the prophet sallallahu alayhi salam um the khasa'is the special unique qualities Uh of the prophet sallallahu alayhi salam and of course this book Is is great because it's very comprehensive and really a combination of all three genres of literature So you should have it at your house even for barakah Just have it on your shelf Pull it out every so often And read a section of it inshallah ta'ala Allah will bless you And put the love of the prophet sallallahu alayhi salam increase the love of the prophet sallallahu alayhi salam In your heart So we are on section 19 um Chapter two part one Uh in my translation page 68 the second full paragraph At anas radiallahu tana'an who said that the prophet sallallahu alayhi salam used to ride a donkey And answer the invitation of the slave. So here The section is again on the humility the toadu of the prophet sallallahu alayhi salam In the battle against bani koreyadah. He rode a donkey with a saddle cloth Which was halted with a rope made of palm fiber He said anas said that the prophet sallallahu alayhi salam would be invited to eat barley bread and brand said butter And would accept such an invitation He said that the prophet sallallahu alayhi salam went on hajj On a shabby saddle on which was a fringed cloth that was worth four dirhams And the prophet sallallahu alayhi salam. He said allahu ma hajjatun la riya feeha wa la sumaa That the prophet sallallahu alayhi salam said in this hadith is mentioned by or related by uh ibn maja and others That the prophet said oh, allah make it an accepted hajj With no riya with no ostentation with no showing off Or sumaa wa la sumaa with no desire for reputation So this is the prophet sallallahu alayhi salam. This was his humility When he conquered mecca to the makarrama. He entered it with the the armies of the muslims He bowed his head down While sitting on his conveyance so that he nearly touched the front part of the saddle His beard was almost touching the front part Of the saddle out of humility To allah subhanahu wa ta'ala so the very powerful image Of the prophet sallallahu alayhi salam coming into mecca during the conquest of fatah mecca And a hadith in bukhari tells us abdulla ibn mughafil He says that i saw the prophet sallallahu alayhi salam on that day And he was sitting on his camel his she camel and he was coming into mecca And he was reciting Which according to many of the exegetes of the quran is the final complete surah of the quran Reveal When the victory of allah subhanahu wa ta'ala comes You see humanity entering the dean of allah subhanahu wa ta'ala Um the religion that was perfected by the prophet muhammad sallallahu alayhi salam The religion that he brought is called el islam You see mankind entering in throngs By the dozens fa sabbih bi hamdi rabbika wa staghfir Then praise allah subhanahu wa ta'ala and ask his forgiveness. Inna who kana towaba allah subhanahu wa ta'ala indeed is oft relenting the one who was Constantly turning towards us and accepting our towba. He is a towab. That's why when we pray we say ya towab towab alayna Oh relenter relent towards us So this was his demeanor sallallahu alayhi sallam coming into the conquest of mecca Again, this is the city that had kicked him out that persecuted him. Of course, he was raised in mecca So it had a place near and dear to his heart Um and when he came into the city as we know as we've said in previous sessions He was well within his rights To extract vengeance uh from those who had persecuted him But he came into the city and as we said he said sallallahu alayhi sallam al yawmah yawm al marhamah You is allah o koreshan today is a day Of mercy the exaltation of the the koresh and he came in Sitting on his camel with his head bowed in humility reciting surat al fatah Qadi iyad continues one of his signs one of the signs of his towab or of his humility Is that he said Do not perform me over yunus ibn matta. So yunus ibn matta is the the prophet and nabi yunus alayhi sallam And do not create rivalry between the prophets and do not perform me over musa alayhi sallam And then there's a hadith here which is in sahi muslim when someone said to him Ya khair al bariyya or best of creation The prophet sallallahu alayhi sallam said that that is ibrahim alayhi sallam that is ibrahim alayhi sallam So how do we deal with these hadith because it is absolutely um a Cornerstone of our aqida as ahlul sunnah al jama'a to believe That the prophet sallallahu alayhi sallam Is the best of creation imam al aqani says in a jahara to heed that the prophet sallallahu alayhi sallam is khair al khalaqillah So how do we square This belief Which is absolutely essential With these hadith of the prophet sallallahu alayhi sallam So qadi iyad actually says here that he's going to explain these hadith later But we don't have time to do that because we don't have any more sessions at least in this course So i'll just give you some previews as to what he says the urlama do with these with these hadith So according to qadi iyad either the prophet sallallahu alayhi sallam did not yet know At this point when he made these statements He did not yet know That he was sayidu aladhi adam that he was the master of the children of adam um and thus this prohibition occurred before his Full knowledge of himself sallallahu alayhi alayhi sallam. This is one possibility Another possibility is that the prophet sallallahu alayhi sallam is making these statements purely out of his tawadur out of his Humility, although this is debatable The third Possibility is that it is simply cautionary Right that if we make these or if we insist if we emphasize these disparities between the prophets Then that could lead to a type of Diminution or a type of a lessening of the rank of some of the other prophets And could actually lead to a type of disrespect Of the other prophets. So we should simply be careful Maybe this is the meaning of it that it's simply precautionary, but at the end of the day We know the reality and the prophet sallallahu alayhi sallam explain the reality that he is in fact The best of creation. He's better than any prophet. He's better than the kaaba. He's better than jannah He's better than the arsh in the kursi. He's That the prophet sallallahu alayhi sallam is sayidi wa ladhi adam Wa la fahar. He said and I do not boast and this is something that is absolutely essential In the aqidah of ahlus sunnah or jama'a and also that the prophet sallallahu alayhi sallam is the universal messenger That his sharia supersedes and cancels abrogates all of the previous Sharia and this is also something that is essential. This is something that's grounded in the quran As we cited the mithaq al nibiyin. So the ani imran ayah number 81 You have some modern intellectuals who go by the name of perennialists Perennial philosophers who deny this aspect of the prophet sallallahu alayhi sallam and they say that That all of these covenants all of these sharia all of these sacred laws that were revealed before the prophet sallallahu alayhi sallam Are not abrogated and that all of these religions are valid paths to salvation Valid paths to allah subhanahu wa ta'ala and that one really does not need to even believe in the prophet sallallahu alayhi sallam Even if one is exposed to a sound prophetic summons Even if someone met the prophet sallallahu alayhi sallam and got to know him And knew the truth of his message according to these perennial philosophers that person can simply Have respect for the prophet but continue worshiping iisa alayhi sallam as a christian continue believing in the trinity This is absolutely against the quran. This is absolutely against the ijmaa Of all of the urnama according to imam al-qazali according to imam al-nawi according to many many others according to the four metahib of ahlu sallahu al-jamaa And that this is considered a Clearly deviant position. It trifles with the very first pillar of islam Not the fifth pillar or fourth pillar, but the very first pillar of islam the definition of a muslim is la ilaha illallah Muhammad the rasulullah and it's true and the prelinus point this out. What about in the quran isa alayhi sallam It's called a muslim the bani israel are called muslim Ibrahim alayhi sallam. It's called. Yes. They were muslim They were muslim at that time and their sharia's were valid for that time But when the universal messenger comes as allah subhanahu wa ta'ala says in the quran When there comes to a messenger confirming what is with you, do you believe in him and render him help? In other words, obey him and all the messengers and their umam. Remember that imam al-raazi said that Because this also includes the umam of these previous messengers and that's indicated by the very next ayah chapter three verse 82 That when this messenger comes you must believe in him and render him help Do you take this covenant as binding and they said yes, and then allah subhanahu wa ta'ala he said And um, and i've ratified this covenant Well, I am among the witnesses So the prophet sallallahu alayhi sallam is the best of creation and uh All of the all of the prophets all of the prophets Considered him the prophet sallallahu alayhi sallam to be their master Now continuing having issues with lighting here, um, please bear with the lighting issue I don't know why it's happening Maybe because the open window behind me has something to do with it. Okay continuing inshallah The aisha and al-hassan ibn al-Ali And abu sa'eed al-khudri and others described the prophet sallallahu alayhi sallam They said that he would Work in the house with his family That he would it says your qadi ayat says he would delouse his clothes now This is an important caveat That the urlama point out here that the prophet sallallahu alayhi sallam did not have lights He's not delousing his own clothes that he's actually Delousing the clothes of his companions and this is something that the urlama again make clear But he would mend his own sandals. He would serve himself. He would sweep the house. He would hobble his own camel He would take the camels to graze and eat with the servants. He would mead bread with them and carry his own goods to the market Uh, this is based on a hadith of our mother aisha radiallahu alayhi sallam This is a hadith that's found in multiple books in different different readings or versions of the hadith And bukhari and tirmidhi and others That the prophets of that that our mother aisha May Allah be pleased with her radiallahu alayhi sallam. She was asked Ma kanan nabi yasna'u fi bayti That uh, what did the prophet what was the prophet doing? What did he used to do in the house? In the prophet and aisha said The prophet sallallahu alayhi sallam was in the service of his family the service of his household Doing these types of jobs mending his own sandals Right mending his own clothes, you know cleaning up the house The equivalent of men today in the house, you know washing the dishes mopping the floors Vacuuming the house helping out with cooking That's what the prophet sallallahu alayhi sallam was doing in his house. He was in the service of his family I'll remember I remember years ago I was in a christian church a methodist church And we were having to interfaith a dialogue And it was a female pastor And she was an expert in the old testament and she gave us like a 15 minute sort of tutorial on the old testament And then afterward she asked her husband She said can you bring me a cup of water and her husband went And brought her some water and then another parishioner looked at me and my wife was sitting next to me And he said that must be real culture shock for you And at first I didn't know what they were taught what he was talking about. What do you mean culture shock? So I kind of smiled and and then a few minutes later I just I had to ask him like what do you mean by that? And he said, you know a husband serving his wife. Isn't that kind of strange for someone from your culture? right And certainly there are There are cultural cultural aspects That are found in in in muslim majority countries that are problematic Um, but I explained to him That the prophet sallallahu alaihi sallam Is our role model and he's really the person that We're commanded to emulate and I quoted this hadith I said there's a sound hadith of the prophet sallallahu alaihi sallam where his wife was asked and I say this many many times I said in many many khutbas no one knows a man better than his wife You know whatever type of persona which really means mask in latin Whatever type of mask or persona he's presenting to the public The wife knows who's under the mask Right, so she was asked Ma kanan nabi yasna ufi beti. What was he doing in the house? He was in the service of his family This is our role model The prophet sallallahu alaihi sallam was a very faal person. He was very active energetic Was not lazy You know, it wasn't complacent very active doing things going somewhere if ain a tad taboon the great one of the great questions Of the quran that allah will ask us He was asking us. Where are you going? What are you doing? How's your life going? We should be progressing every day. We should be better One of my teachers said that if you if somebody says to you kayf al-hali you say same old same old and you've you've failed You should be you should be improving on a daily basis Even learning one word Open a dictionary english arabic whatever you want or do spanish And just learn one word increase your vocabulary increase your ability to communicate effectively You know do something do something around the house self help someone around the house Go out and do something for someone buy someone a gift Always be active. Don't be lazy because life is short right And you know, none of us ali points this out, you know, if you live 60 years In your life, um, which is about average. I mean the prophet sallallahu alaihi sallam said the reaping of my umma Is being a satan or seven is between 60 and 70 most people of the umma will die between 60 and 70 That he himself sallallahu alaihi sallam passed into the mercy of his lord at 63 years old So if you have a 60 year life and you sleep eight hours a day and you work eight hours a day That's 40 years gone So you have 20 years left But you eat you wait in line You watch movies you play on the internet You engage with your social media You know whatever you do Um, you're driving your cars and some people drive in their car three four hours a day So what is really left in terms of study of reflection of worship You know, don't think to yourself. Well, you know, I got a long life Put it off. It's okay. We'll do it later. We'll do it next year We'll do it in 10 years. I'll do it when i'm 40. I'll do it when i'm 80 This type of thing we should be active very very active. I remember like yesterday The y2k scare that was 20 years ago 20 years gone and I remember it like it was yesterday You know So be active Okay A man came to the prophet sallallahu alaihi sallam a better one came to the prophet sallallahu alaihi sallam Qadi iyad is mentioning this now That and this man began began to tremble out of awe. He was awestruck by the prophet sallallahu alaihi sallam Sin Adi mentioned this earlier that when you first encountered the prophet sallallahu alaihi sallam You were awestruck by him, right? It was it was quite an awesome experience an awesome spectacle Because not only was did he demand this had this had this sort of regal Quality to him, but physically he was very beautiful as well sallallahu alaihi sallam But then he said when you get to know him He began to love him So this better one was trembling the prophet said to him. He said how when a lake like relax Take it easy. So in me less to be milk And the hadith is an ibn maja that that's Related here by qadi iyad That he the prophet said I'm not a king. Now the prophet is greater than a king All right, he's better than a king. He's a nabi. He's a prophet. He's a rasuh He's he's a master of children of Adam. He's the best of creation So he's not a king meaning that you know, he's not a tyrant Right. He's he's not a tyrant. He's he's he's he's he's a prophet Right And so he has this type of humility inna ma'iblu imratim taqquru Al qadeed So he said that I'm only the son of a woman who used to eat Like dried meat Right Like like jerky meat That's all I am and again, and that's true Right, and that's that's who he is a lulati said them. So he's he's not telling a lie to this man Right, uh, but he's trying to calm the man down because the man understood Uh, the the the awesome presence before whom he was standing Um, but the prophet said lulati said he was to what or this is how he made the man relax All right, and this is from his from his humility The prophet sallallahu alayhi sallam now that that's basically the end of the section 19. I'm going to move section 20 which is on which is called his justice and trustworthiness decency and truthfulness He says the prophet sallallahu alayhi sallam was the most Trustworthy just decent and truthful of people Even his opponents and enemies admitted that he was called al-ameen A saudical I mean even before he was a prophet or even before He was commissioned as a prophet or you can say even before The dissent of the Quran because the prophet sallallahu alayhi sallam Uh, was a prophet When adam is between Ruh and jassad according to the hadith between soul and body So even so here we're talking about before the commissioning Um of his nabua, which was in the year sixth in of the common era The ishaq said he's called Al-ameen because of the sound qualities which allah had concentrated in him And allah said and he quotes these ayat again from surat al-takweer Inna hu la qawr al-rasud an-karim the quwwatin nda del-arshi makim That indeed this is the word or the speech of a noble messenger possessing strength Before the possessor of the throne of a high rank muta'in thamma-ameen Uh, obeyed then trustworthy Most he says qadi iiyad says most of the commentators say that this rasul Refers to muhammad sallallahu alayhi Wa ala alayhi sallam and some in monocled to be mentioned this as well in his tafsir And some say jibreel alayhi sallam So he's obeyed Right muta'in means obeyed Right. He must be obeyed or else one does not become muslim Part again part and parcel of becoming a muslim is to obey the prophet sallallahu alayhi sallam So Again the perennial philosophy these people who who have infiltrated academic circles And Give this strange interpretation to the quran Uh, they really have nothing to stand upon by your lord. They don't really believe Right until they make you a judge in all of their affairs And you find no resistance and they find no resistance in their hearts Uh, to your judgments and they come to you salimu taslima in total submission Right and that the prophet is the obeyed prophet muta'in thamma amin he must be obeyed One disobeys the prophet sallallahu alayhi sallam. Such a person is not considered to be a muslim This is absolutely fundamental. This you would think is very axiomatic very basic um, very, uh Common sense common sensible When qurish disagreed and formed factions about who would put the black stone in its place And the kaaba was being rebuilt they decided that the first man Who would who would come into the haram would be the judge, right? So this is a reference, of course, we read in the seerah There was something that happened to the kaaba some sources said there was a flood that damaged the kaaba and dislodged at hajr al-aswad The black stone others say that the qurish were renovating the kaaba. Allahu alam. This happened around the year 605 of the common era And so the clans of the qurish Um, there was almost a war over who was going to replace the black stone And so the leaders of the qurish they met in the city council if you will the door of nidwa And al-wadid ibn muwera he decided That the first man to walk into the haram would be the judge and of course the prophet sallallahu alayhi sallam He walks into the haram And the prophet is only 35 years old and you need it to be 40 years old to serve on the council But this did not preclude the members of the council from From making him their judge and in fight in fact, they were quite Delighted when they saw him opening when they saw him coming through the gate And he began to shout sadiq al-ameen had a muhammad Sadiq al-ameen So they made him their judge It is said that al-akhna sibn shuraq met abu jahl on the day of badr and he said to him ab al-hakam There's no one here to hear what we say Tell me about muhammad. Does he tell the truth or is he a liar? And abu jahl said by Allah muhammad is a truthful man and he never lies and Obviously somehow this statement reached us from abu jahl if it's an authentic statement It's not cited here by the translator At the point here is that They knew his character the mushrikin They knew his character and this is why Allah subhanahu wa ta'ala in the quran, which is a delil qata'i Which is mu'tawater That he's Allah commands the prophet to say La qad labithu fikum umaram min qablihi. Indeed. I have lived an entire lifetime 40 years You know, do I do I make up stuff? Am I a liar? Do you know me to be a liar? Do you know me to be a sahir a sorcerer? Am I a shair? Am I a poet? You know, um, you know How is my reputation basically and we talked about this also in previous sessions so that man's reputation is very very important Could follow him potentially for the rest of his life If somebody makes toba and they move on right and obviously we shouldn't dredge up people's past we should always sort of Just assume that this person is made toba and don't and don't talk about a person's past transgressions, but but those Memories are always going to be there and if one is a prophet that prophet has enemies and those enemies will not Uh will not miss an opportunity to bring up things from the past Um It's like when uh musa aley salam remember he was in the court of asfero He said remember you did that thing that thing that you did and he doesn't You can almost see him sort of going remember you remember that thing You know, I'm I'm not going to tell the other people But you know just to let you know I have some leverage over you if I I'll tell these people you killed In egyptian and then how are you going to look and of course musa aley salam did not intentionally kill the egyptian We covered that in previous sessions Musa aley salam's intention was to break up a fight. He punched the man with his fists He didn't stab him or something that throw him off a cliff Nothing like that nothing like the biblical version where it seems like he did have intent to kill the man And then he buried his body in the sand musa aley salam struck the man. He happened to die So he makes toba to allah because of a lack of restraint. He lost this temper Right the man happened to die. Certainly his intention was not to kill the man. It's more manslaughter than any type of murder now So, you know, they knew his reputation in the ahid kitab. They knew him as well Right. Allah subhanahu wa ta'ala says in surah number six i number 20 of the quran Those to whom we gave the kitab the revelation Could mean the bible here. The word bible means the word bible means kitab Biblion means book Those to whom we gave the bible or book or revelation in general before They know him Right and na'rifa or erda fan is a higher type of of noses It's more of an intimate type of knowledge that they knew the prophet intimately As just as they know one of their own sons the quran says Right. So when the prophet sallallahu alayhi sallam came into medima to munawara A jewish man He was first spotted by the jews standing on their roofs And then a jewish man named abdulla ibn salam who would later become a muslim He said I can tell from his face. Araf too means to recognize Re-cognition right. I recognized his face. I recognized that his face wasn't the face of a liar So the urnama say that it's possible that the prophet sallallahu alayhi sallam just had an honest face The others say that in fact abdulla ibn salam he recognized the description of the prophet sallallahu alayhi sallam Because he was described in jewish sacred text So they knew him as well and they knew his character And we mentioned in the past isaia chapter 42 probably a very good candidate for What abdulla ibn salam was referring to? Paraclius the emperor of Byzantium Once had abdullufian in his court and he asked abdullufian about the prophet sallallahu alayhi sallam And so he said abdullufian did you suspect him of being a liar? Before he said what he said in other words before claiming prophecy And abdullufian said no we did not suspect him of being a liar Another ibn hadith said that said the Quraysh when muhammad was a young man Among you He was the most pleasing truthful and trustworthy Of you until he had white hairs on his temples And he brought you what he brought you then you said a magician No, by allah. He is not a magician One hadith says That the hand of the prophet sallallahu alayhi sallam never touched a woman over whom he did not have rights In hadith al-mukhari and muslim from aisha She said Nassat yadu rasoolillahi yadu imraatin qat But the hand of the prophet sallallahu alayhi sallam did not touch a woman ever Unless he had rights over that woman Sina Ali describes him by saying he was most most truthful of human beings Abu jafar atabri mentioned that ali said that the prophet said I was never attracted to anything that the people of the jahlia used to do except on two occasions It was mentioned by the writers of syrah And he says both times Allah subhanahu wa ta'ala came between me and what I wanted to do Ever since Allah has honored me with the message I have never even considered doing anything like that So one night I asked the slave boy who was hurting with me if he would watch the sheet for me When I went to mecca to spend the night as the young men spend the night I went out to do so when I came to the first house of mecca. I heard flutes and drums playing for someone's marriage I sat down to watch and I was suddenly overcome with sleep and only woke up After sunrise so to watching this frivolous behavior and suddenly he basically falls unconscious And the the heat of the sun on his back actually woke him up And he said I went back without having done anything the same thing happened another time I have not considered doing anything like that Since so Allah subhanahu wa ta'ala protected him from birth To death right and that's why we have These pre commissioning miracles Before his bi'atah before his commissioning there are there are miracles called irhas these are a type of marjizat But before the bi'atah that are attributed to the prophet sallallahu alaihi wa sallam for example the prophet sallallahu alaihi wa sallam when he was in his Early 20s probably He went on a business trip with mehsara a servant of khadija To bostra in syria and there was a monk there nestorius And the prophet sallallahu alaihi wa sallam he sat beneath a tree there and Nestorius was looking at him in amazement And uh, he took he grabbed mehsara and he said who is this man under the tree And mehsara said he's a man of Of the koreish one of the protectors of the kaaba the house of god And nestorius said there was none other than a prophet seated beneath the tree And then mehsara looked and some of the veils had been lifted and he noticed that there are two angels flanking The prophet sallallahu alaihi wa sallam There's many stories like this. Of course, we know years earlier in the same place in bostra The prophet was 10 or 12 years old with abu talim. Mahira the monk noticed a strange phenomena As well supernatural type phenomena This is an indication that the prophet's his His demeanor his character His actions Were always protected by allah subhanahu wa ta'ala section 21 His sedateness silence deliberation Manly virtue and excellent conduct Ramad ibn abud aziz ibn wuhayb heard Khadija ibn zaid Said that the prophet sallallahu alaihi wa sallam was the most sedate of people in the assembly. He almost never moved his limbs So there was a tranquility about him sallallahu alaihi wa sallam You know, sometimes you see people in their jittery and they're tapping their knees and legs and You know, they can't sit still or something. There's something off about him. The prophet sallallahu alaihi wa sallam was very tranquil Almost like he was in a meditative state Um, one can say that his heart was always In the presence of allah subhanahu wa ta'ala Even in sleep. He said eynaia eynaia Tana mani wa la yana mu talbi O come a callah, alaihi sallallahu alaihi wa sallam He said that my eyes sleep that my heart is always awake that his heart was Uh, continuously raptured in the presence of allah subhanahu wa ta'ala Abu sa'id al khudri He's related to the prophet sallallahu alaihi wa sallam Sat in an assembly. He sat with his legs pulled up against the stomach by his hands This is how he sat most of the time And jabir ibn samura said that he sat cross-legged Like uh, what's called the lotus position used to be called indian style, but it's not politically correct anymore to say that Now it's called the lotus position And sometimes he sat squatting. This is also mentioned the hadith of qaila He was often he was often silent and did not speak except when necessary Avoiding people who did not speak well So we mentioned this in the past as well and qadi i'iyad mentioned it in passing that the prophet sallallahu alaihi wa sallam was quite Tassi turn in his speech Meaning he didn't speak He didn't speak much at all unless it was unless it was necessary And of course we have multiple hadith that Uh that highlight the the excellence of the virtue of Of silence not taking vows of silence. That's considered a bid'a to take a vow of silence It's something that the previous umam did as um as a type of vow mentioned in surat mariam That she did that she took a vow of silence As well as a qadi alaihi salam, but this practice has been abrogated Um So So there's many many hadith that that that highlight the the virtue of of speaking little right? Man kali yu'minu billahi wa liyum al-akhir fal yakul khaira awli yasmut Whoever believes In Allah and his messenger She'd say what is good or be silent Say good things or be silent and you know That doesn't mean you can't criticize because some because if it's if it's criticizing with a good intention and with adab then that's good That's good speech Sometimes people or we need to need to be criticized So it's not saying just say all good flowery things and if not then shut your mouth. No If you're going to criticize if you're going to raise an issue of some sort Defend something do it in the best manner, right? Um, of course, man samatha naja the prophet sallallahu alaihi wa sallam said That uh That whoever is silent is safe Of course the hadith of the prophet sallallahu alaihi wa sallam whoever can Guarantee for me the proper usage of that which is between his jaws and that which is between his hips Meaning his private parts then I can guarantee for him Entrance into jannah All right entrance into jannah Right controlling what you say and controlling your shahua Your promiscuity, right? And this is an age we're living in Right, it used to be the pre-modern age where people had restraint And people knew things and of course we're not going to romanticize the pre-modern world. It was also extremely violent and in many ways as well and and uh in problematic But people generally epistemology consisted of nakal and akal Right of revelation and reason And these things worked together noor and ala noor as we said we move into the modern age And nakal is completely Thrown away and everything is akal everything's Rationalism in fact a type of empiricism Really is what it is A rigid type of Empiricism that if you can't prove it scientifically you can't see it or smell it or taste it touch it then it doesn't exist And then we move into the post-modern age Where it's there's no truth. You can't take this so it's not truth from nakal and akal. That's the pre-modern world Truth has not taken from science materialistic mechanistic like Newtonian physics. That's the modern world Now the post-modern world is there's no truth capital T And it's your truth whatever you want to be true and it's taken from feelings It's how you feel so you feel if you're a man and you feel like you're a woman then you're a woman You know, it's all based on feelings now very very strange time of living in But post-modernist and satanist have something in common do it thou wilt That's what allister crowley says in the lever leg ace the book of the law, which he Contends was a satanic revelation Uh revealed to him from some demon Um, and that's the entire law. It says this is what this demon revealed to crowley Do whatever you want do which do do it thou will should be the whole of the law The prophet sallallahu alaihi wa sallam says in a hadith recorded by imam an-nawi in the arba'in He said all of the prophets all of the prophets said to their people Oh, come on, call it that if you don't have shame then do it thou wilt So the meaning of this hadith isn't okay. I don't have shame. I can do whatever I want. No, you should have shame That's the point of the hadith You can't do whatever you want But they always add this caveat like people who live a promiscuous lifestyle People who laugh at traditional morality or you know Marriage and you know just you know relax. What is this? You know relationships only only in the confines of marriage It's time. That's you know, that's caveman stuff. It's time to come into the new Century man. You're not woke anymore. You need to get woke and you know You know Leave these archaic divisive traditional values behind well You know, so these people are very promiscuous and promiscuity This is something that science has proven promiscuity in many many studies Leads to an epidemic of sexually transmitted diseases. It even increases cancer risks multiple studies have linked promiscuity With clinical depression because that's what they say do whatever you want Engage in any type of debauchery you want to and they always add the caveat as long as you don't hurt anybody As long as you're not hurting anybody. How do you know you're not hurting anybody? So live living a promiscuous lifestyle multiple studies have shown brings std's brings cancer Brings as we said clinical depression suicide suicidality, which leads to domestic violence promiscuity leads to to an increase in domestic violence Which leads to an increase of traumatic childhood for many many children Which leads to mental illness and many of those children who become adults And it's a vicious cycle. It's all based on promiscuity. People can't control what they're looking at People can't control what's in there between their hips as the prophet sallallahu alaihi wa sallam said Right How do you know you're not hurting anybody? How do we know because we believe in revelation and allah subhanahu wa ta'ala Allah subhanahu wa ta'ala knows everything. Allah subhanahu wa ta'ala knows ultimately what is good for us Okay, his laughter was a smile and his statements were incisive neither too long or too short His companions smiled rather than laughed in his presence out of respect for him And to imitate him his assemblies His assembly goes one of forbearance modesty good feelings and trust Voices were not raised in it and disrespect to sacred things did not arise in it When he spoke his companions bowed their heads in silence as if birds were perching on them So this is how they were completely raptured in the words of the prophet sallallahu alaihi wa sallam that when when he spoke They were their heads would go down as if as if there were statues as if birds would come and perch upon them And this is something else that's that's lost people You know because there are again these kind of post-modernists many of them marxists communists that want to equalize All of society that we're all exactly the same. There's no differences whatsoever So they want to destroy every type of social hierarchy even in academia You know go to academia you have these these professors that show up with flip flops and tank tops because they just want to be one of the guys one of the You know one of the young 19 year old students this guy's like 60 years old and he's dressed like a 19 year old and Call me bob, you know forget about teacher or doctor this and that Just call me bob and this type of thing And this is dangerous because hierarchies work and history has shown that hierarchy social hierarchies They tend to work and they work in the workplace. They tend to work in the family It leads to healthy types of interactions between peoples And they just simply work Right in this this leveling of society. Everyone's exactly equal I mean they've tried this in many countries and Doesn't it doesn't work at all Right, and so the sahaba they they knew they knew the rules of the game They knew who who he was so lalati said them And they knew that when they went when they were in his presence It was not like in the presence of another one of them They knew that this was the messenger of god and he outranks all of creation And it would act in his presence accordingly Breaching adab right with with the prophet sallallahu alaihi sallam is is as if one is breaching adab With allah subhanahu wa ta'ala So we treat people according to their ranks and this is a good way of dealing with people Anzino nasa man nazi lahum the prophet sallallahu alaihi sallam treat people according to their ranks This is also something that confucius taught He said if you if you treat everyone with compassion You treat everyone the same and you waste your compassion and at the end of the day you're not compassionate to anybody He says one of the things that it is said about him Is that he walked inclining forward ga'anahu yamshi min saba like he was walking down a slope And another hadith when he walked he walked with concentration He was known neither to press forward nor falter in his gate i.e. he was never He was neither impatient nor feeble So the prophet sallallahu alaihi sallam he would walk With an intention right luqman al haqeem he gave advice to his son waqsid fee mashik waqdud min sotik Right walk and some have translated this like walk moderately a moderate pace, but it also can mean walk with an intention walk with With a clarity in your mind that you know exactly where you're going and don't let anything distract you right waqsid fee mashik waqdud min sotik just to finish that Second part of that statement in the quran and lower your voice Abdullah ibn Mas'ud he said the best conduct is that of the prophet sallallahu alaihi sallam Jabir ibn Abdullah i said the words of the prophet sallallahu alaihi sallam contained both elegant phrasing and easy flow His hadith is in abu dowood and we gave you already several examples in a previous class of Some hadith and looked at the absolutely exquisite rhetorical composition of those hadith demonstrating the unbelievable eloquence of the normal speech We're not talking about for all for all is on a whole different level We're just talking about the normal everyday speech of the prophet sallallahu alaihi sallam Which again is also a type of wahi everything the prophet said is Revelation So, uh, it's seven o'clock now. So, um, I encourage you to um Continue in your education as the prophet sallallahu alaihi sallam Um, and remember and memorize many of these iconic verses in the quran remember. We said 21 107 Right, you have to you have to memorize this aya. Look at the tafsir 33 21 33 63 33 40 68 4 Uh, it's chapter six verse 20 verse chapter seven verse 157 all of these beautiful chapter three verse verse 159 Describing the character of the prophet sallallahu alaihi sallam the rank of the prophets of ladi sallam the uh The the beautiful attributes of the prophet sallallahu alaihi sallam Well, Allah subhanahu wa ta'ala speaks about the prophet sallallahu alaihi sallam. This is how we get to know him our primary source the quran And many of those hadith we mentioned as well. Um, the hadith of rahma The hadith of his mastery over the children of adam. These are things that every one of us should have memorized Uh, so that when an opportunity presents itself to somebody we can explain and present Uh, accurately The habeed the the the best of creation sallallahu alaihi sallam. So please keep us in your dua. You have a beautiful Um, the rest of your ramadan May you catch the night of power May Allah subhanahu wa ta'ala give you a very joyous aid And increase you and increase your family I mean sallallahu alaihi sallam Sallallahu alaihi sallam