 إن الحمد لله نحمده ونستعينه ونستنفره ونتوب إليه ونعرض بالله من شروره أنفسنا ومن سيئة عمالنا من يهدي له فلا مدل له ومن يُضل الفلا هالي له أشهد ولا إله إلا الله وإلا شريك له وأشهد والناس إينا ومونانا محمدا نعرضه المصطفى ونبيه المجتبى ورسوله المرتضى قاطم الأنبياء وإمام الأتقياء وسير المرسلين وحبيب رب العالمين صلى الله عليه وعليه وصحب إجمعين ومسلم وسلم على سيد محمد نفتاح باب رحمة الله وسيد الأسرال ونولو الأنوار المجتبى والمختار ولااله وأسهاب الأخيار المهاجينين والانصار وسنم تسليما كثيرا أعرض بالله من الشيطان الرجيم بسم الله الرحمن الرحيم يا يهل الذين أاملوا التقل الله حق تقاته ولا تموتون إلا وانت مسلمون صلق الله صلق الله العلي العظيم قال رسول الله صلى الله عليه وعلي وسلم إنما بُرِثت لإتنبي ما مكارم الأخلاق أو كما قال عليه الصلاة والسلام ما بعد يا عباد الله إني أوسي نفسي وإياكم بتقوى الله فتقوا الله حيث ما كنتم إن شاء الله for today's khutbah I'm going to stay on a general theme that I've been talking about for the last month or so and that is what does the Quran actually say with respect to the Holy Prophet Muhammad صلى الله عليه وعليه وسلم many of Muslims in the west that are not familiar with the Arabic of the Quran or Muslims who even are familiar with the Arabic of the Quran do not engage at a very deep level with the words of Allah سبحانه وتعالى there's a story from the Ulama the Hadith which we are told that a rabbi one time came to Sidna Umar رضي الله تعالى عنه and the rabbi said سفلي حبيبك he said describe to me your beloved so the rabbi knew that the Prophet صلى الله عليه وسلم was beloved to Sidna Umar he just knew that so he didn't say سفلي محمدان صلى الله عليه وسلم or سفلي رسول الله سفلي حبيبك and Sidna Umar said how can I possibly do that and the rabbi was taken aback by that what do you mean describe him for me he said I can't do it he said سفلي خلق حبيبك just describe to me his خلق his character then just describe his character he said I can't do that either so the rabbi he goes to Imam Ali سفلي خلق حبيبك describe for me the character of your beloved and even Imam Ali said I can't do that how can I do that what a tremendous task he said why can't you do it so Imam Ali he asked the rabbi he said سفلي الدنيا describe the dunya to me describe to me the beauty of the dunya the beauty this and that of the dunya the pleasure of the dunya and he said that's going to take till next week how can I sit here and describe to you the dunya and Imam Ali said الله سبحانه وتعالى he said متاع الدنيا قليل he said no الله says in the Quran the pleasures of the dunya are small but about the Prophet صلى الله عليه وسلم he says he says verily you and we translated this last time just to give a sense of course there is no real translation of the Quran but just to give a sense of what the Quran is saying here verily verily you dominate vast character magnificent character the character of the Prophet صلى الله عليه وسلم this is extremely important let's look at what Allah سبحانه وتعالى says about the Prophet صلى الله عليه وسلم in the Quran علام إقبال he said that when you if you want to taste what the Quran actually teaches approach the Quran like the Sahaba heard the Quran how did the Sahaba hear the Quran like the first time that you hear the Quran that's how you should approach the Quran so you can taste its meanings so Allah سبحانه وتعالى says says verily verily لقد is a form of major emphasis in Arabic so if you go back to your work after Jum'ah and somebody asks you did you go to Jum'ah and you say I went to the Masjid and he says I don't believe you so then he said yes indeed I went and he says no I still don't believe you and he says okay I believe you now take it easy double emphasis it's and this is called تحقيق for actualization لقد كان لكم and كان is a verb in Arabic the verb to be and when it's in reference to Allah سبحانه وتعالى in its attributes it's it's trans chronic it's beyond time it transcends time إنه كان تواب verily he was is and will always be تواب and Allah سبحانه وتعالى he can honor a entity with the verb كان which means that this entity is honored by Allah سبحانه وتعالى and is owned by Allah سبحانه وتعالى لقد كان لكم في رسول الله so here's the إضافة the Rasool is owned by Allah سبحانه وتعالى this is إضافة of تشريف or تقريم annexation of honor رسول الله the messenger of God في رسول الله in the messenger of God why didn't Allah سبحانه وتعالى just said you have the messenger of God as what is the significance of في of this preposition you have in the messenger of God في رسول الله these are nuances in the Arabic that do not carry into the English or into any other language the fee here according to the exegits of the Quran denotes exclusivity with the prophet صلى الله عليه وسلم only in the messenger and immersion in the messenger the prophet صلى الله عليه وسلم is immersed in خلق حسن that he's immersed in a character an importment an example that is beautiful and Allah سبحانه وتعالى oftentimes in the Quran again something that's often missed in translation is that Allah سبحانه وتعالى describes the prophet صلى الله عليه وسلم with indefinite nouns or adjectives indefinite نكرة and according to ibn Malik in the alfiyah one of the meanings of the indefinite article the tenween is that this entity is unlimited is unrestricted is beyond comprehension it's a way of praising صلى الله عليه وسلم says وما أرسلناك إلا رحمة للعالمين and this statement by itself is amazing and every Muslim should have this memorized when I go to churches I tell them this is the equivalent of John 316 we see 316 everywhere go to a sports watch a football game you see it written everywhere what does it mean this is the essence it's a belief about the prophet صلى الله عليه وسلم 21107 of the Quran وما أرسلناك إلا رحمة للعالمين so we have إثبات بعد النفي which is for strong tokid you have an affirmation after a negation like لا إله إلا الله the translation there is no deity worthy of worship that's not what it says it says no God but God it's very strong it's very emphatic وما أرسلناك we did not send you الله سبحانه وتعالى speaks to the prophet صلى الله عليه وسلم in the second person in the Quran you didn't say وما أرسلنا محمدا كاف الخطاب we did not send you it's very personal speaking directly to the prophet صلى الله عليه وسلم إلا an exception for strong emphasis رحمة نكرة it's indefinite unlimited mercy unfathomable mercy mercy that is not restricted mercy to everything interestingly enough too الله سبحانه وتعالى the Urlama point out he uses a noun here he doesn't use a verb he didn't say وما أرسلناك إلا أن ترحم العالمين or something like that we didn't send you except that you show mercy to people الله says you are mercy you are رحمة this is your that this is your essence that's your mercy للعالمين to all of the worlds so he uses the indefinite oracle the mercy of the prophet صلى الله عليه وسلم is something that is unrestricted something that is unbelievable how he showed mercy and we should study these examples from سيرا we mentioned this the other day it's very important that when we read the سيرا sometimes we have to stop and we have to smell the roses as it were we know the story of the prophet صلى الله عليه وسلم when he went to he was rejected from the city and stoned out of the city صلى الله عليه وسلم and he had to pass by these two lines that were kicking people kicking and punching him and spitting on him and throwing stones at him صلى الله عليه وسلم and he sat under the tree and we know the story that the angel descended and said give the word and this city is destroyed and the prophet صلى الله عليه وسلم he said بل أرجو أن يخرج من أسلابيهم من يعبد الله وحدا كما قال عليه الصلى الله عليه وسلم he said لا I have hope in their descendants think about this think about this عجيب mercy of the prophet صلى الله عليه وسلم this vast character this vast rahmatan this unlimited undefinable mercy of the prophet صلى الله عليه وسلم the other day a brother brought me his son make dua for my son so I make dua for the son but what if I made dua for the children of that son who I haven't even seen yet they're going to come in the future and I make dua I make supplication for the children of the children of the children of my Muslim brother but what about if I made dua for the children of the children of the children of my enemies who have just stoned me out of the city and have just humiliated me what kind of character is that this is what the prophet صلى الله عليه وسلم did this is rahmatan للعالمين an unlimited mercy to all the worlds the prophet صلى الله عليه وسلم one time he came into the masjid and he saw a man and he was broken hearted in the masjid and tears and the prophet صلى الله عليه وسلم said what's wrong with you and he said oh I've done this and I've done that he said I don't want to hear it just come here just come over here let's sit raise your hands repeat after me اللهم مغفرة تك أوسع من ذنوبي pray this dua with me oh Allah your forgiveness is more vast than my sins my transgressions and he said قم قرغفر الله لك now stand up your sins have been forgiven the prophet صلى الله عليه وسلم had a deep concern for the ummah not just for the ummah a deep concern for all of humanity صلى الله عليه وسلم when he was repeating that verse all night long all night long into عذبهم فإنهم عبادك وإن تغثير لهم فإنك أنت العزيز الحكيم our mother Aisha said that he recited this verse the whole night قام رسول الله صلى الله عليه وسلم باية من القرآن الليلة the entire night he's reciting this verse if you punish them they are your servants but if you forgive them then you are great and wise and then she said he collapsed into sajdah collapsed and she heard him say اللهم أمتي اللهم أمتي praying for the ummah what does it mean? it's a vocative address when you say اللهم أمتي it means you're calling اللهم صلى الله عليه وسلم by all of his names and attributes the ones you don't the ones you know and the ones you don't know it's very troubling these days we turn on the satellite television and we see these anti-muslim shows the Christians they have Jesus or Muhammad behind them let's talk about both let's compare the two and as a Muslim watching Christians do this it's very strange because that's not an equal comparison Isa عليه السلام according to them is God the Prophet صلى الله عليه وسلم we don't believe he's God he's a messenger of God he's the best of creation they should say Jesus or Allah but nonetheless people like to make comparisons obviously Isa عليه السلام is رحمة there's no doubt about it but there's a story in a Christian source the Gospel of Matthew chapter 10 Isa عليه السلام tells us حواريون according to a Christian source he says he sends them out on preaching and healing for دعوة for خرج في سبيل الله and he tells them that when you go to a city if you should be rejected by that city shake the dust of that city off your heels for the cities of Sodom and Gomorrah will fare better on the day of judgment than that city this is what he says that if a city rejects you shake the dust meaning they're going to go to hell forever the cities of the plains Sodom and Gomorrah the قوم اللوت will have a better time on the day of judgment than those people you want to compare look at the prophet Isa عليه السلام in Taif who's not only rejected by the people he's stoned out of this city abused and reviled there's blood his feet are soaking in his own blood he loses consciousness Isa عليه السلام بالأرجو no I have hope in their descendants this is خلق عظيم Isa عليه السلام there's very interesting beautiful books that we need to read about the prophet Isa عليه السلام a certain type of literature called خصائص ورخصوصيات النبوة the specialities or special properties of the prophet Isa عليه السلام so book by Imam عز الدين ابنو عبد السلام رحيمه الله تعالى in which he lists the tafdeal of the prophet enumerating how the prophet's greatness is greater than any other prophet and this is interesting because his son approached him one day and said tell me about the greatness of the prophet Isa عليه السلام and just off the top of his head he was able to name these 42 things how many things can we name one of the things he mentioned were the miracles the معجزات of the prophet Isa عليه السلام the معجزات which we believe in no doubt about it we believe in them and he says look at the معجزات of the prophet Isa عليه السلام because they're أدهر and they're أكبر they're more apparent and they're greater than the miracles of those who came before him صلى الله عليه وسلم so Isa عليه السلام could raise the dead and as the poet said yes Isa عليه السلام بإذن الله raised the dead but the prophet he raised nations nations that were spiritually dead that did not have the ذكر of Allah in their hearts he said he said that the difference between one who is alive and dead is like the difference between the one who remembers is lord and the one who doesn't being spiritually dead people walking around in their own coffins not remembering الله سبحانه وتعالى and then they're dead and buried and who remembers them only Allah سبحانه وتعالى if they remembered him فأذكروني أذكركم he raised nations صلى الله عليه وسلم now there are some hadith if you read كتاب الشفاء قادي عياد there's hadith إمام بيحاكي mentions these are weak some of them are weak but there's hadith in these books حسنان بسلي relates رحم الله تعالى that a man came to the prophet صلى الله عليه وسلم and he said my daughter has died in a certain wadi she has died she has died can you help her the prophet goes there and he says يا فولان إحي بإذن الله and she comes out this is mentioned in our books it's not a strong senate but these things are mentioned but the real miracle is seeing the transformation of societies in 23 years this is unparallel in history that in 23 years the way people think is different it's not just the way people do business the way people interact with each other the way people think was transformed by the message of the prophet صلى الله عليه وسلم the way you eat the way you sleep the way you talk to your neighbor the way you deal in politics economics all of these things have been changed in 23 years raising the world from the dark ages into the light this is a true miracle that it's everlasting of the prophet and he said Jesus عليه السلام he can heal the blind and Imam Izzuddin ابن عبد السلام he mentions this yes it's mentioned in the Quran as well بإذن الله but he mentions the miracle of the prophet صلى الله عليه وسلم is more apparent than that how is it more apparent he says that سعد ابن عبد وقاص relates that at the battle of Uhud a companion named Qatada his eye had actually been taken out of its socket and was resting on his cheek and the prophet صلى الله عليه وسلم not only did he restore the eyesight but he actually put the eye back and it worked fine and he had 20-20 vision it's mentioned by أل أقيلي in the قدي عياد أشفاء أقيلي says my father he had grown old and a whiteness glazed over his eyes so he couldn't see and the prophet صلى الله عليه وسلم he took some of his blessed saliva and he wiped over my father's eye he said I saw my father at 80 years old threading a needle at 80 years old he was threading a needle this is the معجزة of the prophet صلى الله عليه وسلم he mentions موسى عليه السلام who struck the rock with his staff and gushes and springs gushed forth a معجزة of موسى عليه السلام but the miracle of the prophet صلى الله عليه وسلم is أظهر it's even more apparent than that because somebody sometimes rivers gushed through rocks and so on and so forth is mentioned in the حديث أدنس ابن مالك بخاري and مسلم rigorously authenticated حديث that once the Sahaba had a shortage of water the prophet صلى الله عليه وسلم said bring me a vessel they brought him a vessel and he put his hand into the vessel and he removed his hand it's full of water that water came through his fingers صلى الله عليه وسلم so the فوقها they mentioned in the books of فق is the greatest water in the universe oh the Nile river no no no زم زم زم زم is the greatest no there's fountains springs and paradise سلسبيل تسنيم these are greater the poet said أفضل الميائي ما أنقد نبع بين أصابع النبي المتبع he said the greatest water the greatest water the most exalted the holiest type of water is the water that gushed forth from the fingers of the obeyed prophet صلى الله عليه وسلم صلى الله عليه وسلم his miracles were أدهر another example قاتجاءكم نور وكتاب مبين an indefinite article again الله سبحانه وتعالى doesn't say تنويرو or something like that he doesn't use a verb he says you are نور a nur that is نكرة and undefined unrestricted this is how الله سبحانه وتعالى speaks about the prophet صلى الله عليه وسلم the indefinite article when he started reading you should notice these things لام يكون لدينا كفروا من أهل الكتاب والمشركين منفقين حتى تأتيهم البينا البينا that the مشركين and the كفار meaning أهل الكتاب Jews and Christians and مشركين they're not going to break away from their كفر until البينا comes to them clear evidence why is there a definite article here according to the exigence البينا because this is أهدية meaning that they were already expecting someone to come there was an expectation for البينا to come this is why there's a definite article but who is البينا رسول من الله رسول رسول الله رسول من الله it's نكرة it's indefinite meaning such a great messenger undefined unlimited beyond comprehension a great messenger an unrestricted messenger a universal messenger from Allah سبحانه وتعالى this is the meaning الله سبحانه وتعالى uses this in the Quran many many times in reference to the Prophet يا أيوه النبي إنه أرسلنك يا أيوه النبي إنه أرسلنك شاهد ومبشرا ونذيرا all of them indefinite وادعيا إلى الله بإذنه وسراجا ونيرا we're noticing these things when we read the Quran the speech of الله سبحانه وتعالى not sometimes in دعوة and I've done this myself when we're speaking to like a Christian audience we want to stress the importance of عيس علي سلام it's very important for us for Christians and non-Muslims in general even Muslims to know that we love عيس علي سلام so one time I was on stage in an interfaith dialogue and I said you know the Quran mentions the name of عيس علي سلام five times more than the name of the Prophet الله سبحانه وتعالى this is true 25 times عيس علي سلام is mentioned and five times the Prophet is mentioned four times as Muhammad صلى الله عليه وسلم but we have to remember that this might put a a negative effect or an incorrect effect in the mind of the listener that we value عيس علي سلام we believe that عيس علي سلام is greater or five times greater than the Prophet صلى الله عليه وسلم so that might give the impression to someone that I can just believe in عيس علي سلام as I do and I'm fine and they become complacent in their كفر no of course not why is the Prophet صلى الله عليه وسلم only mentioned a few times in the Quran because the Quran is being revealed to the Prophet صلى الله عليه وسلم الله سبحانه وتعالى is speaking to him directly if you take a short Surah in the Quran ألم نشرح لك سدرك و وضعنا عنك ويزرك الذي عن قد ظهرك what are these كاف كاف كاف كاف there's 11 references in this short Surah to the Prophet صلى الله عليه وسلم and how does Allah سبحانه وتعالى speak to the Prophet ألم نشرح this Hamza here is Hamza of تقرير the Hamza of a rhetorical question the rhetorical question there's no there's no answer to be expected Allah سبحانه وتعالى wants to remind you of something ألم ترى كيف فعل ربك بأس حاب الفيل don't you remember what happened to them everyone knows it's established it's to remind the Prophet صلى الله عليه وسلم ألم نشرح is plural first common plural it's جمعون this is نونو تعظيم Allah سبحانه وتعالى uses the plural when addressing the Prophet صلى الله عليه وسلم in the second person because this shows that the object that's being addressed is also تعظيم is also تفضيل is also great and that's the Prophet صلى الله عليه وسلم ألم نشرح لك صدرك and this Lam is Lam تعليل that's brought forward to create تشويق in anticipation what is the مفعول به what is the direct object here have we not expanded because of you your chest Allah سبحانه وتعالى expanded the chest the sadr the heart of the Prophet صلى الله عليه وسلم in the earlier point out موسى عليه السلام مدعى what did he say قد رب قد رب بشرح لي صدري oh my lord expand for me my breast my courage my heart but Allah سبحانه وتعالى did this for the Prophet صلى الله عليه وسلم بلا طلب without even requesting الله سبحانه وتعالى did that this shows the greatness of the Prophet صلى الله عليه وسلم the magnificence of the Prophet صلى الله عليه وسلم the Mousa عليه السلام was at the the edge of the Red Sea and the army of فرعان was coming and the باني إسرائيل they said we're about to be overwhelmed we're going to be killed we're going to be slaughtered كلا إنه معي ربي سيهدين no way with me is my lord معي he mentioned himself first معي ربي then his lord but when the Prophet صلى الله عليه وسلم was in the cave with Abu Bakr صديق and Abu Bakr صديق had fear what did he say إنه الله معنا he mentions Allah سبحانه وتعالى first Allah is with us these are subtleties in the Arabic that passed by us many times very interesting very beautiful Allah سبحانه وتعالى says in Surah Tawba والله ورسوله أحقوا أن يرضوا who that Allah and His Messenger it is more befitting that you please Him what is Him Allah and His Messenger are two entities why is there a مفرد الغائب why is there a a third person masculine singular a phenomenal suffix Allah mentions two والله ورسوله أحقوا أن يرضوا who why who why not who ma this is a grammatical error a stalk for the Allah what does this mean that means that there's an intimate relationship between Allah سبحانه وتعالى and the Prophet صلى الله عليه وسلم he's not just a delivery man he's not someone who delivers the Risala and goes away you never see him again you never contact him again there's an intimate relationship between Allah سبحانه وتعالى and the Prophet صلى الله عليه وسلم and between us and the Prophet صلى الله عليه وسلم he said it himself what did to لو أنني رأيتوا إخواني I wish I could have seen my إخوان I wish I could have seen my إخوان I wish I could have seen them not I wish what did to I would have loved to have seen them loved would I would have loved to have seen them أولسنا they said أولسنا إخوانك يا رسول الله aren't we your إخوان the Sahaba said he said no you're my companions as happy who are the إخوان those who come after who never saw me but are willing to sacrifice their wealth and their families just to lay eyes on me one time I wish I would have I would have loved to have seen them الله سبحانه وتعالى uses a singular pronoun when speaking about himself in the prophet صلى الله عليه وسلم a singular pronoun because he says من يتيع الرسول فقد أطاع الله whoever obeys the messenger is obeying Allah this is a subtlety that's lost in translation this is a subtlety that's lost by the people of أهل الكتاب إيسى عليه السلام makes a similar statement the father they say he's claiming to be الله سبحانه وتعالى a subtle Allah he's not talking about اتحاد or حلو تجسد these types of things mingling or union or divine incarnation no he's talking about a relational unity that the the obedience to the messenger is the same obedience to الله سبحانه وتعالى you cannot obey Allah and disobey the messenger is the same this is a quran إمام القرطو بي in his تفسير of this ayah why is there a singular pronoun used in this verse this is what he says الله سبحانه وتعالى he takes an oath by the life of the prophet صلى الله عليه وسلم an oath by the life there are people who read the Quran this is what is عجيب to me there are people who read the Quran and they say the Quran says that the prophet is only a delivery man and all of these other things you say about him do you know what the Quran says about the prophet صلى الله عليه وسلم الله سبحانه وتعالى says لا عمرك he takes an oath by the life of the prophet صلى الله عليه وسلم رضي الله who said that Allah does not take an oath by anything except that it's exalted by your life by your life and Ibn Abbas said I did not hear Allah سبحانه وتعالى taken oath by the life of any other person الله says قسم واول قسم وضوحة I swear by the دوحة و الليل إذا سجا and by the night when it is still إمامة تبري said وضوحة is the face of the prophet صلى الله عليه وسلم و الليل إذا سجا is the قلب the heart of the prophet صلى الله عليه وسلم الله سبحانه وتعالى is taking an oath by the life the face and the heart of the prophet صلى الله عليه وسلم ما وضعك ربك وما قلا because of this there was a in the revelation there was a break in the revelation and the were making fun of the prophet صلى الله عليه وسلم they say oh your shaitan has left you as أم جميل said أستغفر الله so the prophet صلى الله عليه وسلم he took all of this abuse الله سبحانه وتعالى says takes an oath by your face by your heart your lord has not left you nor is he angry period it's very interesting this is a transitive verb which means it takes an object just like وضع is a transitive verb there is an object ما وضعك ربك وما قلا ليس قلاك why because الله سبحانه وتعالى will never say will never even suggest that he hates the prophet صلى الله عليه وسلم even when he's negating this statement قلا means to hate to abhor something so translations they don't do it justice the lord has not forsaken you there is no you your lord has not forsaken you nor is he angry period he's not even going to suggest that he hates the prophet صلى الله عليه وسلم وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع وضع و لا صوف يأطيك something and immediately you will be pleased we are going to be pleased but imamsVI 얘기 him when Santa Christ brought the prophet I'll never be pleased while oneth person for my umma is in the fire this is someone who has deep concern for that umma يجب أن يرد المسجد ويأخذ المسجد هذا هو شخص يمتل مع أمه هذا هو شخص يمتل معه جدا جدا الله سبحانه وتعالى يقول إنه الإنسان لفي خسر ما هو أسر يوجد فرصة إذا كنا نتفصير أسر يعني أن أسر يعني أنه when people come home and they start reflecting about their lives يوجد فرصة ي 어쨌든 فرصة ي führen أبعاد يقوم고요 really interesting، حتى لزالة إندdom والنف亦 يقوم يعني أنها الث ahead يوجد فرصة المㄋسطшего والنف亦 باللجهة في believers فالمسلمة الخاصة، افتحها المحلي بالطرق الصغير والفرق الصغير ومحمد ومحمد ومحمد ومحمد ومحمد ومحمد ومحمد ومحمد لذلك يسألون السؤال why does this surah begin with a negation لا أقصيموا why لا أقصيموا I don't swear or I do swear لذلك يقول الله سبحانه وتعالى that this city is so great this is a sense of the meaning just to give a sense of it this city is so great I don't even have to swear by this city you Quresh you already know the greatness of this city you know the Walad the Walad and the Walad إبراهيم and إسماعيل عليه السلام you know what they did here و أنت حلون and this is أحال according to one opinion of the first verse meaning you know the greatness of this city you know the history of this city you know إبراهيم you know إسماعيل عليه السلام you know their history but yet you're trying to kill you're trying to make Halal the blood of this messenger who is amongst you this is the whole reason why you've been preserved لإيلة في قرش why do you think that is you have security you have perennial security why? because you're so great why do you have this security because of the Prophet ﷺ who is going to be raised amongst them this is why and as many other examples we can give but running out of time إن صورة تين الله سبحانه و تعالى says what's in it was Zaitoun what's in it was Zaitoun so what is Teen the fig so many of the Ulama عبد الله إبن عباس who is called the exigit of the Qur'an the founder of exegesis of the Qur'an says the Teen is a reference to Jabal Judi Jabal Judi is the mountain one of the lower peaks of the Ararat mountain system in Turkey in Anatolia and the Safina of Nuh عليه السلام that's where it stopped and apparently there's a lot of figs in that area so إبن عباس says this is a reference to the Shari'a of Nuh عليه السلام زيتون what is Zaitoun a reference to Ibrahim عليه السلام because in Jerusalem and around that Palestine specifically in Jerusalem there are a lot of olives there's a mountain just away from the Temple Mount called the Mount of Olives where apparently Issa عليه السلام used to pray there جبه الزيتون و تين و الزيتون و توريسينين what is توريسينين Mount Sinai where Musa عليه السلام received the Shari'a the Torah so الله سبحانه وتعالى again taking an oath by great things I swear by the Shari'a of Nuh عليه السلام of إبراهيم عليه السلام and the Israelite prophets after him Musa عليه السلام and those after him و هذا البلد الأمين and by this city لقد خلقنا الإنسان في أحسان تقويم we have created الإنسان which most of the exigents take as something that's general the human being in general has the best form but some of the Mufassilin say this is a direct reference to the Prophet Muhammad صلى الله عليه وسلم meaning the previous Shari'a the previous Shari'a of the messengers they all bore witness to the greatness of the Prophet صلى الله عليه وسلم these are Tafassir that's in our tradition nobody's making these things up this is not some weird Sufi-Gufi type of Tafsir it's not some weird type of Bid'a Tafsir this is in our tradition we have to embrace our tradition our tradition has three aspects Islam وإيمان وإحسان this is what we have to implement as Muslims unfortunately there's a there's a polarization amongst many Muslims that are formalists are those who are we have to take lessons from the Quran we have to be balanced as the Prophet صلى الله عليه وسلم was balanced as Al-Fatiha tells us to be a balanced nation balanced وكذلك جعلناكم أمتن وصطة where is this ayah right in the middle of Baqarah verse 143 out of 286 right in the middle is not not an accident we take our tradition we love our tradition and we follow the Prophet صلى الله عليه وسلم this is called It-Tiba'a and I mentioned this many times in the past It-Tiba'a is to follow the Prophet صلى الله عليه وسلم in his outward and inward manifestations to follow him not just outwardly not just inwardly both of these are false both of these are balala we're talking about outward and inward It-Tiba'a of the Prophet وإعطيصام وعطسي موبي حبل الله إعطيصام is the word that's used for a man who's drowning in the ocean and they throw him a line and he holds on to that line that grip that he's holding that rope that's called إعطيصام this is how we should hold on to the Sunnah of the Messenger صلى الله عليه وسلم وقدوا عليها بنواجذ the Prophet says hold on to my Sunnah and the righteous خلافاء after me like you're biting onto it with your molars this is a very interesting يعني مجازي استعارة it's a metaphor this is where you rip meat when you eat jerky you know it's very strong look at the metaphor he's using bite onto my Sunnah and it's inward and outward manifestations بي الله سبحانه وتعالى give us a توفيق أقول القولي هذا وستغفر الله لي ولكم فاستغفروا إنه هو الغفور الرحيم الحمد لله رب العالمين صلى الله عليه وسلم ورسول الله صلى الله عليه وسلم وعلى ساداتنا وإمةنا أبي بكر رمار رسمان وعلي ورضي الله تعالى أصحاب رسول الله يجمعين يقول الله سبحانه وتعالى في كتاب العزيز بعد أن نقولوا عود بالله من الشيطان الرجيم إن الله وملايكته صلون على النبي يا أيها الذين آملوا صلوا عليه وسلم وتسليما اللهم صلي وسلم على سيد محمد اللهم صديقا للمحمد كما صليت عليابراهيم وعلى آardi عالمين إنك حملو المجيد اللهم باركا للمحمد وعلى محمد كما لبركتا عليابراهيم اللهم إننا نسألكبي ibn ul wachigger وبيحكك عليك حسنا الخاتم عند الممات لنا وريح بابنا وريجميع المسلمين يا أرحم الحر من راح مين اللهم هدا في مَن هديت وعافنا في مَن عافيت وبارك لنا في مَن أعطيت مقين شر ما قضيت ربنا لا تزيق قروبنا بعد اذ هديتنا وهابلنا من لدنك رحمة إنك أنت الواهب ربنا آتنا في الدنيا حسنة وفي الآخرات حسنة وقن عذاب النار لا إله إلا أنت سبحانك إن كنا من الظالمين لا إله إلا أنت سبحانك إن كنا من الظالمين يا مقالب القلوب الأبصار ثبت قلوب العلى دينك يا مقلب القلوب الأبساء ثبت قلوب العلى طاعتك وصلى الله عليه وسلم على سيد محمد ولا آله وصحبي وسلم والحمد لله رب العالمين إن الله يعمر بالعذر والإحسان وإتائل القربى وينهى عن الفحشاء والمنكر والبغي يعلقمنا عليكم تذكرون وقيموا الصلاة