 Inshallah everyone is doing well, everyone is staying safe, and everyone is in good spirits. So we're continuing our series on the Kitab al-Shifa'ah by Qaldi Iyyad. So we are on section five here. This is still part one, chapter two, section five. And if people have comments or questions, you can certainly type them into the live chat Inshallah, and I will try to answer them as they come in, or answer them next week if they require a bit of research. So this section in my translation, this is on page 39. Qaldi Iyyad, he calls it his eloquence in sound Arabic. So he says, the Prophet sallallahu alayhi sallam's preeminence in eloquence and fluency of speech is well known. He was fluent, he was skillful in debate, and this is from 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 in expression, lucid, used sound meanings, and was free from affectation. Affectation is the word she uses to translate. This means pretension. So someone who uses affectation, or someone who is pretentious in speech, is someone who uses speech which is intended to impress people. And it has sort of an artificial quality to it. And so the Prophet sallallahu alayhi 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, hikm. 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 and an intellect of the Prophet sallallahu alayhi sallam, but also demonstrates that he had incredible respect for others. 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 that they were familiar with in order to communicate to them sound meanings of the Quran and of his message. And this is also part of the wisdom of Dawah, that you speak, as it were, the language of the people that you're inviting to the truth. And some of the Urdamah are better at this than others. Some of the Urdamah are better at written exposition than actually giving lectures. But a true scholar knows how to tailor the message to the given audience. So there are scholars in our community that can give an incredibly effective lecture to a group of five-year-olds in kindergarten and then that same scholar could go to 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 Dawah. So the Prophet Sallallahu Alaihi Wasallam, not only in the Prophet Sallallahu Alaihi Wasallam, before he made the Hijrah, we know that he sent before him some Sahaba to bring him back information as to the temperaments and the likes and dislikes and the character and attitudes of the people of Yathrib. And so Musa'ab ibn Umair, he went to Yathrib before the Hijrah and he would teach them Quran and he would get to know the people there and he would come and report back to the Prophet Sallallahu Alaihi Wasallam. So when the Prophet Sallallahu Alaihi Wasallam received him and actually came into Medina Tummanawara, he would tailor the message for those specific groups. And again, that's part of the wisdom of Dawah and that's part of his incredible intelligence and that's him fulfilling his obligation because another one of the Wajibat of a Prophet, another obligatory attribute of a Prophet is Tabligh. They must convey the message in 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 Qureshi, so they speak a certain dialect of Arabic. 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 Medina and he would speak to them in their language. And so the Qureshi Sahaba who weren't familiar with those dialects, they would ask him, what did you mean by that? What does that mean? The Prophet ﷺ would explain 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 Quresh, the Ansar and the people of the Hijaz in the Najd was not the same as the way he spoke to, and then he mentions, Dawul Mish'ar al-Hamadani, T'ihafa al-Hindi, Qatan Ibn Haditha al-Ulayni, Al-Ash'ath Ibn Pais, Wa'il Ibn Hujrah al-Kindi and others from among the chiefs of Hadr al-Maut. Hadr al-Maut is in Yemen, it's the desert in Yemen, south of the Arabian Peninsula and the kings of Yemen, he says here. And then Qadi Iyyad here, he goes on to partially quote some of the letters of the Prophet ﷺ, 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 Iyyad he says, and his point about all of this is that the Prophet ﷺ, 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 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 ayah that we quoted in past classes, Surat al-Nahl, Surah number 16 verse 144. Indeed, we set down upon you a vikr, the reminder, the Qur'an, need to begyana linnaas 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 ﷺ to make bayan, to make clear, to explain the message of the Qur'an to the people. And of course there's a famous Hadith of the Prophet ﷺ that is well known where he said, I was given, I was given incredibly comprehensive and eloquent speech containing jewels of wisdom. Right? So one of his companions actually described him and he said that the Prophet ﷺ he rarely spoke but when he did speak, he spoke the truth. So the Prophet ﷺ was more tassi term 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. Insha'Allah. So Qadi Iryadi continues, he says, In the Hadith, when Al-A'amiri asked for something, the Prophet ﷺ used the dialect of Bani Amr. That's just another example he gives. The Prophet ﷺ 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 of facilitating their fahm, their understanding of the Rus'ala and of the Qur'an. As for his everyday speech, famous oratory and his comprehensive statements and maxims which have been related, people have written volumes about them, and books have been compiled containing their words and meanings. His speech comprises unequaled eloquence and incomparable fluency. This is shown by such expressions. Now he gives a list of many, many Ahadith here to demonstrate what he calls this unequaled eloquence and incomparable fluency of the Prophet ﷺ. We'll look at a few of these Hadith and then we'll add a few as well, Insha'Allah. So one of the Hadiths that he quotes here is translated here by Aisha Buli as, A man is with the one he loves. A man is with 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, al-mar'u ma'man ahabb. Al-mar'u ma'man ahabb. Look at this Hadith, it's very eloquent. It just kind of rolls off the tongue, al-mar'u ma'man ahabb. It's very eloquent. It's also a very iconic statement, very iconic. It's very famous. 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 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, Nebedu and who came to the Prophet sallallahu alayhi sallam and said, what must I do to become a Muslim? And the Prophet sallallahu alayhi sallam told him about the five. Ar-qan, the pillars, Bunya al-Islamu al-akhams, right? Islam is built upon five, the shahada and the prayer and the zakah and the Hajj and the fasting. And he said, that's all I'm going to do. That's it. I'm just going to do the bare minimum. And then he said, but I love Allah and His Messenger. ila anee ahibu allahu rasoolah. And the Prophet said, al-maru ma'aman ahab. Right? A person will be with the one whom he loves and obviously the Sahaba were overjoyed because they love the Prophet sallallahu alayhi sallam without question. So it was a day of great rejoicing for them. And by the way, if a hadith, according to the Mahadithin, scholars of hadith, if a hadith has a grammatical error or a grammatical weakness, then the entire hadith is considered to be weak. If there's going to be some weakness in the hadith, because it is well known that the Prophet sallallahu alayhi sallam did not speak incorrectly and that he used the most eloquent and powerful forms of speech to communicate the message of the Quran and the message of Allah SWT. 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. Muqtathaqun alayh means the two best books of hadith, the most authentic books of Imam al-Bukhari, Imam al-Muslim, where the Prophet sallallahu alayhi sallam said, يَسْصِرُ وَلَا تُعَسْصِرُ وَبَشِّرُ وَلَتْنَفِّرُ وَكَمْقَالَ عَلَيْهِ سَلَاتَ وَسْلَامَ There's a beautiful hadith. In fact, Yoram van Cleveren, who was a former anti-Muslim Dutch politician whom I just heard speak at the Zaituna College fundraising dinner, has an incredible story. He converted to Islam. And now he's touring the world, as it were, and telling people his incredible story. It's really incredible, by the way. He wrote a book, too, recently called Apostate, which is about his journey from Christianity to Islam. It's a very interesting book. I highly recommend it. But he actually said during that lecture, he said that this hadith, the hadith I just quoted, had a profound effect on him. يَسْصِرُ وَلَتُ عَسْصِرُ وَبَشِّرُ وَلَتْنَفِّرُ And he actually quoted it in Arabic. And he did a pretty good job. He's a very smart man, masha'Allah. 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 in its meaning. So that is to say that this hadith has a very strong rhetorical composition. It is very beautifully, grammatically balanced. Right? And, you know, I highly recommend people to study. All Muslims, all believers, to study some Arabic. You know, it's difficult, but it's very rewarding, even if it's once a week or something, just to sort of, you know, get something of the meanings in the words of the hadith, of the Quran, obviously. So what we have here is a form-to imperative, yassiru, followed by a prohibition, also in form-to. And then again, we have a form-to imperative, babashirulatunafiru, followed again by a form-to prohibition. So the statement is very balanced, grammatically. And antithetic parallelism, parallelism means that the hadith has opposite meanings to give it further balance, you know, to make things easy. Don't make them difficult. Those are antinems or antithetic. Give people glad tidings and don't scare them away. There's an antithetic relationship there as well. So you have multiple layers of symmetry, just with this one statement. It's an incredible statement. 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 mujabal, so I'm not mistaken. Somebody can correct me. When he sent him to Yemen, he gave him these instructions. He judged people by the Quran. They don't find it then by my sunnah, then by what user intellect. And then beautiful hadith. Just unequal eloquence. Another hadith that struck me very personally when I began to practice the faith many, many years ago is a hadith in Musnad Ahmad. This is a famous hadith. It's called hadith al-Rahman. Al-Rahimun yarhamu khum al-Rahman. Irhamu man fil-ard yarhamu kum yarhamu kum man fis-sama. 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. The initial audience of the Quran and of the Risala of Islam the initial audience the flag bearers are Arabs. And these are Arabs that are extremely gifted with Arabic with language. And they took pride in their poetry and there's a surah in the Quran called Ashu'ara the poets and the poets were they were loved and they were feared. So the Quran message and the message of the Prophet sallallahu alayhi wa sallam in the first instance is tailored 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 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 Psalms or if you read the book of Proverbs these books are written in Arabic sorry in Hebrew Aramaic is another Semitic language also the Akkadian language the epic of Gilgamesh you know some of my students will read this text it's a long poem in Akkadian written in ancient Babylon and you find a lot of repetition because the audience are Semites and then what else do we notice about this beautiful hadith well the prophet changed the standard syntax so that the final word of the first Jumla or sentence is Ar-Rahman right and the conceptual direct object is the first word of the sentence the nominative rather than in the accusative I don't know if that makes sense to y'all but it's a very interesting way Ar-Rahimuna right there's been sort of unconventional syntax here which makes the statement sort of pop out and have people take notice of it it's very eloquently constructed it's also beautifully synonymic and antithetic as well and it's parallelism so we have Ar-Rahamu the second statement Ar-Rahamu is an imperative in the plural show compassion to those on earth Ar-Rahamkum Ar-Rahamkum Ar-Rahamkum if it's a Sukun and it's from the same verb Ar-Rahamu but it's a different mood of the verb it's an adjustive and it has this sense of purpose show compassion to those on earth so that the one in heaven as it were the word heaven samah is in juxtaposition to all of the earth so you have an antithetic parallelism in Ar-Rahamu these are juxtaposed it's the same verb but a different person and mood so again the statement here is very deep structurally it's very beautifully composed it's not poetry the prophet sallallahu alayhi sallam it's not a poet, it's not a shayr he has no training in poetry none of his statements in the Quran is considered technically to be poetry the Arabs were very familiar as I said with poetry and they had 16 Bihar they had 16 Ozan or they had 16 meters of rhymed poetry in the Quran does not fall into any of those categories nor the hadith right the Quran is in a league all its own does not have it's a sui generis it's in a category all its own it's not poetry but it's very poetic but not technically shayr it's not poetry another hadith that he quotes here actually is on page 41 the translation is injustice will appear darkness on the day of rising injustice will appear as darkness on the day of rising in this in the Arabic this is a very beautiful play on words beautiful what's known as alliteration the word voom in Arabic means oppression voom means darkness it's from the same root but has different meanings voom, voom, mat yom al qiyamah so oppression or injustice will appear as darkness is in the plural on the day of rising and this hadith is in muslim again very very eloquent very memorable very easy to remember oh another one I wanted to mention 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 especially during Ramadan which is coming up inshallah this is a dua of the prophet sallallahu alayhi sallam that he would recite during the last odd nights of the last third of the month of Ramadan Allahumma inna ka'afoon tuhipu la'afua fa'afu anni and this is recorded in the hadith of Imam al-Tirmidhi so if you look at this hadith again you have alliteration it's it's a beautiful and seamless alteration of parts of speech Allahumma inna ka'afoon a'afoon is an active participle tuhipu la'afua you love 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 fa'afu anni so efface for me my sins that's the meaning of the hadith so Allahumma inna ka'afoon that's an active participle tuhipu la'afua that's an infinitive fa'afu 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 imperative the reason we don't call it a fi'il amr is because one is speaking to Allah swt right one is not giving a command to someone lower than oneself one is one is speaking to Allah swt so this is called a fi'il palab this is a verb of a request of respectful request but we have that seamless alteration active participle you know ism fa'il then the mustar then the fi'il all from the same root hence the alliteration we also have para-taxis what's known in English rhetoric is para-taxis which is also very common in Semitic rhetoric para-taxis is one two words or a clause of some sort two sentences are juxtaposed without using a coordinating conjunction so Allahumma inna ka'afu tuhipu la'afua 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 para-taxis 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 insha'Allah is the hadith in Bukhari it's a famous hadith where the prophet sallallahu alayhi wa sallam he said indeed in the body there is a lump of flesh if a salah salah jassadu kullu if it is sound or healthy then the entire body is healthy if a fassadat fassadat jassadu kullu and if it is corrupt or unhealthy then the entire the entire body is unhealthy ala wahial talb indeed it is the heart the qalb so here we have synonymic parallelism with mudgha and qalb it's explaining what is the mudgha it is the qalb you have antithetical parallelism with the verb salahat and fassadat healthy unhealthy you also have something called concentric composition hyasm 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 mirror each other they have identical initial terms and they have identical final terms but they also have antithetical middle terms salahat and fassadat so multiple levels of rhetoric and composition and symmetry this statement is a nice circular composition called a kaiazm in fact you have books written by non-muslim scholars of the Quran Raymond Farron Michelle Kipers and others Raymond Farron in his book he says that the surah al-baqarah is one big kaiazm al-baqarah 286 verses and in the center usually a kaiazm doesn't have to but usually a kaiazm will have a center a 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 al-baqarah indeed that Allah swt made you a middle nation and that's actually verse 143 right in the middle of 286 al-baqarah the center of the kaiazm according to Raymond Farron who's a professor, you see Berkeley or has his PhD from Berkeley near eastern studies but he wrote this incredible book and al-baqarah is one big kaiazm so if you think about this the prophet sallallahu alayhi sallam is not writing down the Quran but he's receiving these ayaat and so how did he know where to put these different ayaat to maintain this kaiazm structure you know was he keeping all these ayaat in his head and I have to put this here so he's doing that with al-baqarah he's also doing that with al-ma'idah Michelle Kuiper says that al-ma'idah has an incredible rhetorical structure it's an entire book on al-ma'idah it's called the banquet just an surat al-ma'idah and how it's an incredible ocean of symmetry so he's doing that in his head all of these are just in his head and he's able to know where to put these ayaat and also with this with this hadith about the heart it's a double entendre 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 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 alayhi 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, conversations, speeches, supplications, comments and contracts there's no disagreement about the fact that in these things he occupied a station beyond compare he obtained a preeminence in 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 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 Quraish and was brought up by the Bani Sa'ad so children who are raised in the desert because the Bedouin spoke the best Arabic the most eloquent Arabic so the prophet sallallahu alayhi sallam not only has that incredible intellect he has he has wahi descending upon him from Allah subhanahu wa ta'ala but he was also raised among the Bani Sa'ad and so the first Arabic that he was hearing 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 umum ma'bad remember the prophet sallallahu alayhi sallam during the hijra they stopped at a small village and this old woman was there and she met the prophet sallallahu alayhi sallam so umum ma'bad she said that the prophet was sweet in 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 alayhi sallam so that is the end of section 5 umum looking forward there's only 3 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 6 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 2 but it's section 12 and this is called his forbearance longsuffering and pardon so he begins by saying forbearance, longsuffering and pardoning in spite of having the power to punish and patient endurance and affliction are distinct from each other so he's going to define these terms what is what is forbearance what is what is longsuffering what is what is what is patience and pardoning so he says that forbearance or it's a state of dignified bearing and constancy despite provocation someone is being provoked right and they don't give in they stay dignified that's longsuffering is self-restraint and resignation in the face of pains and injuries so while one is suffering sabr is similar to it but it's meaning is slightly different he says as for pardoning it is refusing to hold something against someone else you know sort of forgiving and forgetting as it were of course that's related to the Hadith we quoted Allahumma inna kaafoon that oh Allah indeed you are the effacer so Allah is Al-Ghafer I mentioned this distinction in the past Al-Ghafer the one who forgives Al-Ghaffar really forgives Al-Ghafur these are both these terms mean forgiveness the latter two are very emphatic Ghaferah has a meaning to cover something but Afwah has a meaning to erase it completely to take it out of existence so he says all of his qualities are part of the adab 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 Surat al-A'raf verse 199 so chapter 7 verse 199 hold tight to pardoning hold tight hold fast to forgiving and forgetting وَأَمُرْ بِلْعُرُفْ and command to the correct command to the good وَأَعْرِدْ عَنِ الْجَاهِرِينَ 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 swt 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 jibreel to interpret it for him jibreel told him wait until i ask the one who knows he left and came back and said to him oh muhammad Allah commands you to unite yourself but those who cut you off is very difficult for people someone cuts you off someone severs ties with you it's very difficult to be the better person because you think well if i do that and i've admitted i'm wrong or something 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 character of the prophet is magnanimous is exalted because these are very difficult for people who have ego issues almost impossible for people who have ego issues people that are self-aggrandizing people who who think of themselves more important than they really are megalomaniacal people Allah told him be patient be steadfast in the face of what afflicts you right these are quoted here by qadi iyyad be steadfast as those of resolution among the messengers are steadfast the messengers of resolve we mentioned those earlier these are the five great messengers of god the great Allah bearing or law-giving messengers of god nuh alayhi salam ibrahim alayhi salam mousa alayhi salam the prophet sallallahu alayhi salam if you look at these five prophets they went through tremendous affliction and hardship and they stayed patient and resolute if you look at ibrahim alayhi salam his father although there's a difference of opinion as we said azar probably his paternal uncle was an idolater his father biological father his father probably died when he was very young didn't have a father because Allah swt created him in a miraculous fashion nuh alayhi salam did not know his biological father the prophet sallallahu alayhi salam 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 and then you think about what happened during the lives of these prophets so you know we're reminded of the hadith that if Allah loves the people he will try them right and that the most severe of tribulations came to the prophets and those closest with them those were prophets so if something happens to a prophet some sort of moussiba it's not because a prophet has deliberately disobeyed Allah swt it is inconceivable for a prophet to do that because a prophet has ismah there's a type of divine protection prevention from Allah swt 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 non-profits we deny 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 type of punishment correct, rectify your behavior and have a good opinion of Allah swt because that's a good thing punishment is a way that he purifies us in a way to we have provoking toba in changing our lives so 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 and that we should treat people with have a good opinion of people and assume that Allah swt is raising their degrees and if it is a punishment then have a good opinion that this person will recognize what they're doing and they'll make toba and correct their behavior then he quotes here he says he's quoting here part of the ayah 22 of Surah Noor Wal Ya'fu Wal Yasfahu so pardon them let them pardon let them pardon and let them overlook right so Wal Ya'fu in Arabic this lamb here is called Lamu Amr the herbs here are in the jasif mood so this has sort of the effect of a third person imperative 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 and merciful compassionate intimately loving the one who is steadfast and forgives that is part of the resolution of affairs the results of this and then Qadi Ayyad he says the results 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 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 what you would expect with someone you know the hadith in Bukhari when the man came and said like advise me counsel me and the prophet said don't get angry and the man for whatever reason he said counsel me and the prophet said and then again counsel me and the and the the hadith he said and he said this over and over and over again to the prophet and he said don't get angry Aisha said this is in Bukhari and muslim the messenger of Allah was not given a choice between two matters that he chose the easier of the two as long as it was not 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 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 right so he had a ruptured lip he chipped a tooth he actually had a lacerated forehead and there was chained a cut to his cheek here because the chainmail 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 he replied I was not sent to curse but I was sent to the summoner of mercy and then he made a famous statement Allahumma had yukumi O Allah guide my people for they don't know Allahumma had yukumi so in the books of Sira it actually says that the prophet was catching the blood with his hands preventing the blood from striking the earth and he was like absorbing the blood with his clothes why are you doing that and he said one drop of my blood should strike the earth and then immediately the wrath would descend upon the Quraysh these people who were fighting against us so for the sahaba that was a bit strange we were fighting against them 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 now he is going to curse them and he said Allahumma had yukumi Allahumma had yukumi O God guide my people for they don't know you know there is something similar attributed to Isa A.S in the Gospel of Luke in Luke chapter 23 we are told that when Isa A.S according to the Gospel of Luke when he was being crucified he said father forgive them for they know not what they do and I have studied the New Testament extensively for years I have a master's degree in New Testament I did my Ph.D. dissertation on the Gospel of John so very familiar with the textual history of the New Testament and I'll tell you this that passage I just quoted from Luke chapter 23 verse 34 is now universally regarded as a fabrication to the text of the Gospel of Luke that I mean Isa A.S according to the dominant opinion of our Ulema was nowhere near across to begin with the Christians believe that he was crucified for various reasons although even in earliest Christianity there was a difference of opinion and this is historically documented but 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 the Gospel of Luke it is related that Omar said to him my mother and another thing is even if Christians wanted to say no it's authentic to forgive them while he was being killed by them well that shows a strong type of character from Isa A.S but compared that to the conquest of Mecca and he's going to get into that actually when the Prophet 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 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 Omar said to him said to the Prophet my mother and father your ransom and messenger of Allah Muh A.S. invoked a curse against his people when he said 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 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 Wasallam that he either said Allahummaa diqumi or Allahummaa diqumi oh Allah guide my people or Allah forgive my people for they don't know so I remember one time years ago and I will end with this story years and years ago we had a Halakha on Friday nights there was a Christian brother who visited us we had Christian brothers come once in a while one of the brothers know some brothers in the MSA some Christian guy would come and he would invite him to the Halakha anyway so there is a Christian brother at the Halakha and he was there and he was asking some difficult type questions but he was very respectful he was not trying to disrespect us at all he was trying to get real clarification on issues most of the issues were theological things I remember in the course of the discussion a man came into the masjid and he listened for about two minutes and then he said these kafar their hearts are sealed and their ears are deaf and their eyes are blind this type of thing and the Christian brother he was like who is he talking about is he talking about me so we had to reassure the brother that it's his opinion I mean he was there for a few minutes and this man's judgment about this Christian guy I mean he had basically his threshold of halm was 5-10 minutes when you compare that to the prophet who is dealing with mushriqeen who is trying to kill him actively for 20 years and he doesn't give up on them right and Badi Ayyad he actually relates the story of Abu Sufyan whom the prophet sallallahu alayhi sallam continued to address with respect after 20 years of fighting and eventually Abu Sufyan became muslim and then the prophet recognized his chieftaincy in Mecca and said when Dakhala Baita Abu Sufyan whoever enters the house of Abu Sufyan is safe he had this announced during the conquest of Mecca so that's the difference between our threshold or limit of halm or forbearance again forbearance is being able to be dignified in the face of provocation and the prophet sallallahu alayhi sallam forbearance when you have mushriqeen actively trying to kill him and have killed his companions and members of his Bait and he continues to show them respect and dignity 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 ta'ala next week thank you for joining us and we'll see you next time inshallah ta'ala assalamu alaykum wa rahmatullahi wa barakatuh