 Alhamdulillah, it's a blessed day, it's a blessed month when we can gather and speak of Messenger of Allah ﷺ. I'll keep it short inshaAllah ta'ala. Few things I want to mention is that title of, is moded, is triumphant tribulation. And Shid Faraz has mentioned already, the life of the Prophet Muhammad ﷺ is fraught with tribulations. And he's a great teacher. He was only sent as a teacher, teaching us how to deal with these problems. And one of the culmination of tribulations was his hijra to Medina Tummanawarab. And when he entered into the city of Medina, the Prophet ﷺ, he was expected by the Ansar as well as the Jews in the city. Abdullah ibn Salam, radiAllahu anhu who at the time had some training as a rabbi, ethnically Jewish, later became Muslim. He said, I can tell, in Arafah means to recognize, to recognize that his face was not the face of a liar. And then the Prophet ﷺ, he made his initial statement, And that was recorded by Abdullah ibn Salam. And so, here the Prophet ﷺ is moving out of his, but some of the Urna were referred to as a Christic phase or an Isawi phase. In other words, the Prophet ﷺ and Mecca resembled their Isawi salam. He was assertively non-violent. He did not retaliate for any personal injury towards him. And this was also in the Medina period as well, when he entered into his mosaic or Musawi phase. In Mecca, the Mushriqin, they would lampoon him, they'd make fun of him. They call him the opposite of Muhammad and the Prophet ﷺ. The way he dealt with that is, as one of my teachers said, he did not give it any reality. He just said, who is that? I'm Muhammad. What are they saying? They're saying something else. That's not me. What are these fools talking about? And there were people in Medina to Al-Munawwarah that there were Mushriqin in Medina. They later became Munafiqin after the Battle of Badr. But when the Prophet ﷺ was coming into Medina, some of the Mushriqin paid their best poet, Hassan ibn al-Fabit. And they said to him, when you see him, pick some feature that he has and make fun of him, lampoon him, ridicule him. And let us recite this poetry for as long as he's here. Let's make fun of him. Hassan ibn al-Fabit climbs a small hill and sees the Prophet ﷺ going by. And according to the story, he looks at the Prophet ﷺ, his one glance at the Prophet ﷺ. One glance at the spectacle of creation that is passing by him. And he goes back to the Mushriqin because they paid him some money. He said, I don't need your money anymore. Here you go. I don't need it. He said, let's hear what you wrote. And he said, When I saw his light approaching, He says, I had to cover my eyesight with my hand because of the blinding lights. Out of fear of losing my eyesight due to the beauty of his countenance, So let's do androhu illa ala qadri. I could barely, I could scarcely look at him. A soul from light, a body that looks like the moon, the full moon. Like a mantle stitched together with brilliant stars. He's a human being, but he's not like other human beings. Other people are like stones, but he's like a precious jewel. So he's still from the genus of stone as it were. Or human being. He's a very special human being. And then the Prophet sallallahu alayhi wa sallam in Medina. And he was a peacemaker. Here's the thing is that the Qur'an is our primary text. And it's very hard for the Sheykh al-Tin to attack the Qur'an because the message of the Qur'an is very clear. They go to hadith. They go to weak hadith. They go to solitary transmission. They go to seerah literature. Okay? The mass transmitted normative agreed upon ethos of the Prophet sallallahu alayhi wa sallam is taken primarily from the Qur'an. And if there are solitary transmissions that run counter to that, then we take the Qur'an and we take the mass transmitted sunnah over solitary transmissions. So what does the Qur'an say about the Prophet sallallahu alayhi wa sallam? It says that he was a peacemaker. And this eye of the Qur'an is agil. And I quote it a lot in many, many different contexts. Hold fast to the rope of Allah and don't be divided amongst yourselves. Don't be divided. And Habibullah according to the sound hadith of the Prophet sallallahu alayhi wa sallam he said, Habibullah is Kitabullah al-Mateen. The book of Allah swt. And remember the blessing of Allah swt. You were enemies, humanity. In the first instance, the Aus and the Khazraj would become the Ansar. Imam Fakhr al-Din al-Razi, he says they were fighting blood feuds for 120 years. And he says, Until Allah swt extinguished that with Islam. And Allah swt. And Allah swt. He made to leave. He brought your hearts together. He united your hearts by means of his ni'ma. Imam al-Baytawi, he says Then ni'ma, the great ni'ma through which Allah swt. United the hearts was through his Habib sallallahu alayhi wa sallam and you were on the brink of the fire and he saved you from it. The Prophet sallallahu alayhi wa sallam in Madina to Munawra in the hadith, literature. Hadith that's in the mustadrak of Imam al-Haqim. Imam al-Bayt haqi also records the hadith. He performed his own aqiqa in Madina. Imam Suyuti says in his fatwa and his fatawa that this was to celebrate his motive. The Prophet sallallahu alayhi wa sallam celebrated his motive. This is the opinion of Jalal ad-Dina Suyuti who was a great great scholar. Right? In the Sahihain. Why are you fasting? We know the hadith. This is the day in which I was born and the day in which the Quran was revealed to me in the Sunnah of Imam al-Nasa'id, a sound hadith from Abu Sa'id al-Khudri. He says al-Muawiyah, radiallahu anhu. He says that the Prophet sallallahu alayhi wa sallam one time came and he saw his sahaba in a halqa, sitting in a halqa. And he said, Why are you sitting in a circle? What has brought you out here? Why are you sitting in this majlis? And they responded to the Prophet sallallahu alayhi wa sallam. They said, We are praying to Allah. We are praying to Allah. And he said, We are calling on Allah SWT He said, They said to him, We are calling on Allah SWT which is what we are doing here. And we are praising Allah SWT to guide us to Islam. Okay? And the blessing of you and the blessing of you Ya Rasulullah. Right? So what are the Sahaba doing? What we are doing? That is exactly what we are doing. Right? And then the Prophet sallallahu alayhi wa sallam he said, I am not asking you to rebuke you. Read the entire hadith. He said, I am asking you because I was informed that Inna Allah ta'ala Rubahi bi kum al-malaha That Allah SWT is boasting to the angels about you right now because of what you are doing. So what were the Sahaba doing? They were sitting around. They were supplicating to Allah SWT They were praising Allah SWT and they were recounting the blessing of Allah sending them the Prophet sallallahu alayhi wa sallam So celebration of Maudit is indispensable. Every Muslim has to celebrate the Maudit. In other words, every Muslim has to be happy that Allah SWT sent the Prophet sallallahu alayhi wa sallam. If you are not happy that Allah sent the Prophet sallallahu alayhi wa sallam then there is something wrong with your Aqida. That is an Aqida issue. On the day in which you do that that is a Fikri issue. That is not an Aqida issue. If you are one day today in the mosque somewhere else that is not an Aqida issue. But expressing joy at the birth of the Prophet sallallahu alayhi wa sallam this is something that is indispensable. This is the hallmark of a Muslim. The Christians say la ilaha illallah I've heard them say Arab Christians. Jews they say that too. What makes the difference? They say what makes the difference for us? Muhammadur Rasulullah Muhammadur Rasulullah is the messenger of God the final messenger of God. Okay. And in the names of the Prophet sallallahu alayhi wa sallam there are indeed secrets. I put the name of Allah subhanahu wa ta'ala one of my teachers mentioned something interesting he said he looked at the name Allah Allah right? That's the name of Allah subhanahu wa ta'ala if you take off the first letter the adab we have which means for God and if you take off the lamb here and if you take off the lamb here you have all of these have meaning right? Then he said he said if you take the name Muhammad sallallahu alayhi wa sallam and what does Muhammad mean sallallahu alayhi wa sallam? It means the most praise the one who is repetitively praised the one who is intensively praised right? When you take off the meme you have hamd you have praise or hamd because sometimes the dagger alif is not written in shorthand Arabic when you take off the ha you have or madad madad spiritual nourishment that we gain our spiritual nourishment through Salah al Annabih through the itiba' of the Prophet sallallahu alayhi wa sallam adhering to the sunnah and then you take off the next letter and you have the ha you have daal you take the meme and you have daal daal what does daal daal la yudullu it means it is a signification an indication right? it's like the ulamas say al-mujulu fi al-mushaf daal la al-kitab illahi al-nafsi wa al-qadeem but we have maujulu in the mushaf right? the sort of modality of the Quran indicates upon the pre-eternal the pre-eternal personal speech of Allah swt so what we have with the Prophet sallallahu alayhi wa sallam is an indication of the names and attributes of Allah swt in a perfect, Adamic creature indications of the names of Allah swt the mu'minina wa-ra'uf al-raheen Allah swt says in the Quran to the believers he is kind and merciful these are two names of Allah swt that Allah swt bestows upon the Prophet Muhammad sallallahu alayhi wa sallam of course it's not the same obviously the Prophet sallallahu alayhi wa sallam is a creation of Allah swt but he's the best of creation and this is what it means to be the perfect human being it is to be the perfect if you will feel morphic manifestation of the names and attributes of Allah swt the perfect human being to be lordly in that sense right? not that like what the Christians did they took prophets and angels to be divine lords other than Allah swt but be rather be lordly the reflections reflections of the names and attributes of Allah swt like the Prophet sallallahu alayhi wa sallam so we ask Allah swt to give us tawfiq and to give us his forgiveness and to make this a means by which we approach Allah swt as sheikh for us said Allah swt Allah swt is the light of the heavens and the earth and what Sayyuti says the meaning of that is that Allah swt is the source of all light in the heavens and the earth Abdullah ibn Abbas Mufassiru Quran the one upon whom the Prophet sallallahu alayhi wa sallam places blessed hand and said taweel O Allah give him deep substantive knowledge of the Quran deep knowledge of the exegesis of the Quran he said the meaning of this is that Allah swt is the guide of all creatures in the heavens and the earth and then there's an incredible I mean the Quran is an ocean of meaning and everything you'll find in the Quran one of my teacher said that he said there was an Orientalist who attended a a dars and the sheikh he said he said everything is in the Quran everything you need to know is in the Quran and the Orientalist said do you really believe them? and he said yes of course and he said in the Orientalist he said ok if you have a sack of wheat how many loaves of bread can you make for a month? is that in the Quran? and the sheikh said yes is it it? yes where is it? and the baker was in the class he said baker how many loaves of bread can I make with one sack of wheat? he said about 15 to 20 so there you go everything you need to know is in the Quran not necessarily everything and it's my new details but the methodology is there right? so in this ayah ayatul noor there's incredible meanings in the Quran you know the Quran has four levels of meaning the expression the illusions the subtleties the realities and these are known by like the Awam and then you have the Ulama then you have the Anbiya then you have meanings meanings of the Quran significations ba'ani of the Quran that are only known by Allah subhanahu wa ta'ala it's something that Abdullah ibn Abbas he mentions now we have the similarity the parable of his light a light that Allah owns ibn Abbas says it is mentioned that this is a reference with a light of the Prophet Muhammad sallallahu alayhi wa sallam I mean the entire parable is a eulogy a eulogy a praising of the Prophet Muhammad sallallahu alayhi wa sallam so we need to engage in the Kitab Allah we need to engage in the sunnah the mass transmitted sunnah of the Prophet sallallahu alayhi wa sallam okay and knowledge is something that I mean if you keep we're running out of time but you get down to the end of the ayat al-noor nurun a'la al-noor Fafraddin al-Razi and others they say what that means is nakal in akal right the akal, the intellect the conscience the word conscience is a latin word conscience with knowledge your fitrah that you're born with certain truths that you know that are innate that are natural when that interacts with the nakal the wahi right this produces illumination of the heart just as oil which is the zait which is internal to the lamp the misbah and the naar of the fire which is external to it when they interact it illuminates the lamp in akal in akal this is our methodology this is how we engage with the world right may Allah subhanahu wa ta'ala bless all of us may Allah subhanahu wa ta'ala accept our deeds may Allah subhanahu wa ta'ala forgive our misdeeds and raise our ranks and give us jannah and give us the companionship of the Prophet Muhammad SAW may Allah subhanahu wa ta'ala bless all of us