 So we're continuing, this is now we are in part one chapter one in the middle of section five of Kitab al-Shifa. For those following along this is the second full paragraph in page 18. So here Qali Ar-Yad he quotes from the Qur'an here surat al-Najm surah 53 the first 18 verses 53 one through 18. So he begins by saying, when Najmi idha 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 Qur'an. Tanzil is a reference to the the revelation of the Qur'an in continual installments. So there's an inzal that's mentioned an inzal is the Qur'an being sent down in one shot as it were on later to al-Qadr inna anzalnahu. Anzalna this is the verb the noun is inzal so the Qur'an descending from the loha to the Sama'ud dunya and then from the Sama'ud 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-Tabri that the meaning of Najm here in 53 one is a reference to the tanzil of the Qur'an that the ayat are symbolized as a nujum. Another opinion that Qadi iyad mentions here is that the nujum and this is the opinion of Ja'far ibn Muhammad is that it is the Prophet sallallahu alayhi sallam that he is the nujum or it's the heart of the Prophet sallallahu alayhi sallam. And he says people say similarly that in the verses Sama'ud tariq wa ma'a ad-daraqama tariq an nujm uthaqib. 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 nujum mentioned in 53 one a name of the Prophet sallallahu alayhi sallam or symbol of the Prophet. So is a tariq mentioned in surat al-tariq. So one nujmi idha hawaa by the star when it descends this is a reference then to the dissension or the dissent of the Prophet sallallahu alayhi sallam for masidiratul-muntaha on laylatul-isra wal-mi'raj. Wallahu alam. He continues quoting the sura maa dalla sahibukum wa maa ghawa that your companion is not astray nor is he air wa maa yintiqoo 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 maa as a negating particle of a verb that's in the imperfect the meaning is really never. In hua illa wahyu yuhaa. This is only a revelation revealed. And here the Arabic 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 illa allah. In hua illa, in here means it is a negating particle, in hua illa wahyu yuhaa. It is nothing except revelation that he only speaks revelation. Allamahu shadeedul qua taught to him by one mighty in power. So Imam At-Tabari here says that this is a reference to the muallim of the Prophet sallallahu alaihi sallam who has Jibril alaihi sallam. And then he continues to quote Surat al-Najm. He stood poised while he was on a higher horizon then drew near and hung suspended two bow lengths away or nearer. So here it's mentioned by Imam As-Zamaqshari, Imam At-Tabari that this is a reference to one of the two times in which the Prophet sallallahu alaihi sallam saw Jibril alaihi sallam or Jibril alaihi sallam appeared to him in his actual created form. So either Jibril alaihi sallam drew near to the Prophet sallallahu alaihi sallam or Allah subhanahu wa ta'ala drew near 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 interpretation that is a reference to Allah drawing near 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 transcends 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 Qutzi we quoted last time that my servant continues to draw close unto me with his Nawafil, his 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 Qur'an 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 Western theology. There's an idea of imminent 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, it's in multiple books of Hadith actually, Sahih Muslim Abu Dawud al-Nasai, where the Prophet sallallahu alaihi wa sallam he said aqrabu ma yakunu al-Abd al-Rabihi wa huwa sajid, that the closest a servant can be to his Lord is when he is in sajda. So obviously this has nothing to do with directionality, right? So this idea that you know Allah is up in the sky somewhere, right? This idea is grossly anthropomorphic and incorrect. If I pray on my roof that I'm closer to God or something, the Prophet said whoever is in sajda is in reality closer to Allah subhanahu wa ta'ala. And then he said aqfiru du'a. So make a lot of du'a in sajda. In Hanafi school we would do this in the Nathila prayers, not in the Farayid. One of my teachers said that Yunus alaihi salam was closer to Allah subhanahu wa ta'ala in reality. And where was Yunus? He was in, he was in levels of darknesses, in the belly of the whale, in the darkness of the night, the darkness of the ocean. But he was in sajda and he was making du'a, he was making tauba. One of my teachers said that Yunus alaihi salam was closer to Allah subhanahu wa ta'ala at that moment, that an angel is standing in the baytul ma'mur, beyond the seventh heaven or in the seventh heaven. Because Yunus alaihi salam is in sajda. So the Ulema say that, then we're saying that at this maqam, at this station, the Prophet sallallahu alaihi salam experienced the ru'iyah. And he continues to say here, he continues to quote from Surat al-Najam, فأوحى إلى عبده ما أوحى, we'll come back to this ayah, ما كذب الفؤاد ما رأى. His heart did not lie about what he saw, or his heart did not lie about what it saw. Imam al-Qurtubi mentions here that the meaning is that the Prophet sallallahu alaihi salam did in fact experience the ru'iyah, 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 al-Tahawi says in the Aqidah, Tahuya, he says, رؤية الحقون الأهل الجنة, that the beatific vision gazing upon the countenance of Allah subhanahu wa ta'ala is true, is a reality for the people of paradise. And then he'll quote the ayat, كَلَّ بَلْدُحِبُونَ العَاجِلَ وَ تَذُرُونَ الْآخِرَةَ وجُوهُ يُومَ إِذِنْ نَاضِرَةَ إِلَ رَبِّهَ نَاضِرَةَ, that on that day faces will be illuminated, gazing toward their Lord. Surah يُوم القيامة. So Imam al-Qurtubi he suggests that Allah subhanahu wa ta'ala, that the Prophet sallallahu alaihi sallam, saw Allah subhanahu wa ta'ala with his fu'ad, مَا كَذَبَ الْفُؤَادُ مَا الرَّاءَ. The fu'ad here is translated as heart. It's one of the ways of saying heart in Arabic. Sometimes it's translated as the inflamed heart. فَأَدَ means to roast or to burn, to inflame. Sometimes it's called the emotive heart, right? So when the Prophet sallallahu alaihi sallam, when he saw Allah subhanahu wa ta'ala, you can imagine it was a very extremely powerful emotional experience, but he did not let his emotions 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 Plato, 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 gnosis or ma'rifah, and a T is too hard. So with this understanding, he experienced an incredible understanding of Allah Subh'anaHu Wa Ta-A'la, the strongest sense of ma'rifah possible for a human being. He experienced the r'u'iyah, the beatific vision, as we said. How did he see Allah? Bilakifiyah, as Imam At-Tahawi says. It's a modal. That means 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 Subh'anaHu Wa Ta-A'la. And this vein, the ayah, is sometimes quoted, 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 Dhar. He says that he asked the Prophet sallallahu alaihi wa sallam, had r'aita rabbak, did you see your Lord? And the Prophet sallallahu alaihi wa sallam responded with, r'aitu nuran, I saw a light. Now some people understand this response as an affirmative, but Allah Subh'anaHu Wa Ta-A'la is not corporeal. He doesn't have a physical physicality to him. He's not material. So according to his understanding then, he did not see the essence of Allah Subh'anaHu Wa Ta-A'la, or what Allah Subh'anaHu Wa Ta-A'la is in himself as it were. But rather the Prophet sallallahu alaihi wa sallam, he experienced the greatest possible self-disclosure or tajalli of Allah Subh'anaHu Wa Ta-A'la. 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, Musa sallallahu alaihi wa sallam, where he says, Rabbi arini andur ilayk, O my Lord, show yourself to me so that I might gaze upon you. Then Allah Subh'anaHu Wa Ta-A'la said, Lantarani, you 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 Subh'anaHu Wa Ta-A'la says, this is ayah 143 of Surat al-A'raf, When Allah Subh'anaHu Wa Ta-A'la manifested or disclosed himself to the mountain, so this doesn't mean that Allah Subh'anaHu Wa Ta-A'la 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. And then the mountain was pulverized, and Musa fell down, thunder struck. And some of the ulema mention, Imam Azza Mahshari, Imam At-Tabri actually mentioned that Musa 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 lived in Spain and in Egypt and so on and so forth. He's highly influenced by Imam Al-Ghazali and others. But his opinion was that when Musa al-Islam would go into the tavernacle in Hebrew, it's called the Mishkan. It's kind of like a portable tent where Musa al-Islam would go inside and then a brilliant light would manifest in front of him. And this light symbolized the presence of Allah SWT. 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 Hebrew. This is what Maimonides calls it. The Quran actually says that the Ark of the Covenant, which was an Ark that was built by the ancient Israelites in the Sinai, which housed the original Torah and some of the relics of Musa al-Islam, like his staff was in there. The Quran says that the Ark of the Covenant was endowed with the Shekhina. The equivalent is Sakina. Right? Sakina. In the ayat al-Mulkihi, And yet to you, Tabut fihi Sakina tunni rabbikum. That from the signs of his kingship is that he gave you the tabut, 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. A sign of God's presence as it were or Tofiq was with Bani Israel at the time. Wallahu alim. There's a hadith of Ibn Majah. This is quoted by Ibn Ajiba and Imam Usuyuti and others. That the Prophet sallallahu alayhi sallam, he said, hijabuhu nur, the veil of God is light. Lo kasha faha, 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, Tirmidhi, Sa'hi Muslim. That the Prophet sallallahu alayhi sallam, he quoted from Surah Yunus, verse number 26. Lilladine ahsan ul-Husna wa Ziyada. Those who do good, the reward is good and something extra. And the Prophet sallallahu alayhi sallam said, this Ziyada is the Ru'ya, 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 yukshafu al-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 than 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? Allah knows. There is no howness to it. There's no way we could possibly understand this. But this is a reality. The Ru'ya to Haqqun al-Ahl al-Jannah. Again, as Imam al-Tahawi says. So this is the meaning here going all the way back to Surat al-Najjum. According to many of the Ulama, 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 another time by the low tree of the boundary, Isidra tul-Muntaha, which is in the seventh heaven. Near which is the garden of refuge, Jannahul-Ma'wa. When what covered the low tree covered it, his eye did not swerve nor sweep a sigh. Ma'zaqa al-Basaru wa ma'taqa. Laqadra'a min aayati Rabbihi al-Kubara. He saw one of the greatest signs of his Lord. So Qadi Aayati 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 qalkhawatim al-Baqarah, the last two ayahs of al-Baqarah, which contains our essential creed, Aman al-Rasul. This is how it begins. It contains our essential creed. These were revealed to the Prophet sallallahu alayhi sallam when he was and jubil 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 waaad 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 Jabirut 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 Jabirut. 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 to the Prophet's state of total purity and his protection from harm during the journey. And he's talking about the Lady of Isra'u Al-Mia'raj. He affirmed the purity of his heart, tongue and eye. His heart by the words ma kebabal fu'aaduma ra'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, insha'Allah. Okay. Sorry. And then he he quotes now Qadi Iyad. He moves to Surah Taqweer. This is Surah 81. And he quotes from 15, eye of 15 to 25. Kind of the middle of the Surah. Allah says, this translation says, No, I swear by those who slip away. The runners, those who hide themselves with the night swarming by the morning sighing innahu la qaulu rasoolin kareem. This is the Jawab of the Qasam. So Allah Subhanahu wa Ta'ala in the Quran oftentimes, especially in the Meccan Surah, you'll take an oath by something. And that's called the Qasam. And then he'll give the sort of 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 of Qasam. I say, I prayed fudger. I swear to Allah, I prayed fudger. That's called the Jawab of Qasam. So the Jawab of Qasam here. innahu la qaulu rasoolin kareem. That truly, this is the word of a noble messenger. It continues. the quwatin innahu la qaulu rasoolin kareem. 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 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 Jibril alaihi salam. So these qualities are his. He truly saw him means that he Jibril 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 Jibril 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 Ruiah, the beatific vision that the Prophet sallallahu alaihi salam experienced on the later to the Isra'u al-Me'araj. 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-Qiyamah will experience the Ruiah. Everybody will see Allah subhanahu wa ta'ala be like Haifiyah without any hawness. But then the kufar will suddenly be veiled from him. And they'll never experience that again. Qadi Iyyad, he then he moves to Surah Al-Qalam, Surah 68. Allah subhanahu wa ta'ala says, Noon is one of those letters, the harufu al-muqatta'at that nobody really knows the meaning. Of course, the ulamas have their opinions, but it's always Allah who alam. A popular opinion here, there have been kathir. Imam al-Qurtubi is that Noon here stands for Noor, light. Allahu alam. Wal qalami wa ma yasturun. By the pen and what they inscribe, ma anta bni'umati, ma anta bni'umati rabbika bimajnoon. 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. Inna lakala ala khuluqin azeem. And surely you are possessed of mighty nature or that'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 are 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, وإنَّكَلَ عَلَى خُلُوْكِنْ عَظِينَ. So it's very interesting here in the Arabic that the word عَلَى in Arabic this is called a ضرف مكان it's a spatial adverb and usually if you say عَلَى the word that follows it should be something concrete. Right? Like a table or desk like عَلَقَلَمُ عَلَى عَلَى المَكْتَب right? The pen is on the table. But in rhetoric if the word that follows عَلَى is abstract like خُلُوْك means ethics or character this denotes what's known as تَمَكُن or mastery وإنَّكَلَ عَلَى خُلُوْكِنْ you master خُلُوْكِنْ عَظِينَ. عَظِينَ is added as an as an adjective magnificent character a standard of character. It is said that these words refer 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 كَانَ خُلُوْكُهُ عَلْقُرْعَمْ that his character was the Quran. He is an embodiment of the key tab. The word made flesh as it were. Others say it 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 says قَالْدِ إِعْدِ He says then Allah continues the Su'a by consoling him for what they said about him by promising him that they will be punished. He threatens them with his words. فَسَتُوْ بِسِرُوْ وَاَيُوْ بِسِرُونَ بِأَيُكُمُونَ مَفْتُونَ 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 is called in English rhetoric or double portraits or tibak is sort of juxtaposition of opposite ideas. So juxtaposed with the ayah describing the prophet's beautiful character is the مُكَدِّبين those who are denying the prophet sallallahu alayhi wa sallam and their character traits. Right? So you have خُلُقْ عَذِيم or خُلُقْ محمود praise worthy character juxtaposed with خُلُقْ مَذْمُونَ 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 alayhi wa sallam the prophet's character is exactly the opposite of this. It is juxtaposed against this. So Allah ﷻ says do not obey those who reject and مُكَدِّبين the people of تَكْذِب 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 تَكْذِب كَبْضَبَتْ فَمُدُوبِ تَرُوَهَة 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 alayhi wa sallam did have a conciliatory nature. He compromised at حُدَيْبِيَة with the treaty. You know, the Muslims wrote بسم الله الرحمن الرحيم and then an envoy from the مُشرِكِين and مَكَة سُهَيْلُبْنُوْ عَمَرْ he came and he said that what is بسم الله الرحمن الرحيم? Who is الرحمن الرحيم? Is these are the names of Allah? He said, I've never heard of these. Changed it to اللهم بسمِكَة and the prophet said, okay, no problem. And they kept reading the document and it says محمد رسول الله and he said, I don't believe your رسول الله. Right? So let's make it more secular. Let's write ابن عبد الله because we both agree on that. So the prophet, okay? No problem. Right? We can compromise on that. So he says, sayنا علي show me where it says رسول الله he says right here and he said to علي erase it and علي said, no. I'm never going to erase it. So sayنا علي he disobeys the prophet sallallahu alayhi wa sallam out of respect for the prophet sallallahu alayhi wa sallam. So he said, show me where it is. He's right here. So he erased it himself. Right? So he compromised but he did not compromise his theology and ethics. There was no compromise when it comes to theology and ethics. Right? Remember the man who came to the prophet sallallahu alayhi wa sallam said, يا رسول الله قلي في الإسلام قولا لأسلو عنه أحدا غيرك tell me something special about Islam that only you can tell me قول أمانت بالله ثمستقم say, I believe in Allah and be firm upon that that إستقامة stand firm upon that be principal 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 alayhi wa sallam they tried sort of buying him out. Right? No, we'll give you we'll make you the king and we'll give you this and that and none of these things none of these things none of these things work because the prophet sallallahu alayhi wa sallam is not compromised in these areas so it only continues to describe the muqaddid ibn calls them every mean swearer or 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 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 alayhi wa sallam said it is from a person's buru'ah or 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 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 opinion they don't like they go to these little 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 God, that's what's happening and then course and rude, we said that moreover ignoble because he has wealth and sons 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 SWT says يوم لا ينفعو مالون ولا بنون that on the day of judgment children or sons, children in general or wealth will not benefit anyone إلا من أت الله بقلب سليم except 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 all for you so on and so forth then he finishes this section here in Surah Qalam when our signs are recited to him إذا تطلع علي آياتنا قالوا أساطير الأولين they say these are fairy tales of the ancients like even like even today you'll have people you know the flood you know the flood of Noah the Exodus this is just mythology and where's their historical proof the Quran says 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 Averis which is in in Egypt in northern Egypt used to be used to be called Goshen according to the Torah at least this is where the Israelites lived this is where Yaqub al-Islam made Hijra too this is where his 12 sons lived there was a tomb found there that many Egyptologists like David role 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 Columbia Ryan and Pitman and they found exactly 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 highly encourage you to look it up because this is something that's always attacked by like atheists or secular people right 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 tamat kareematu rabbika sidqan wa adla it takes an amount of trust a bit of trust but this is what this is what they the muqtadi bean these are just fairy tales you know what do you what do you believe in this stuff this type of thing you know war scientific right or scientific yet they believe that there's something called dark matter that's that's sort of the catchall for them you know that Jupiter makes orbits around the sun but the math doesn't quite work for them Jupiter's too big what keeps Jupiter in its orbit consistently dark matter what is that it's just something that's out there it's shows in the gaps of the ignorance right the universe is expanding and it's increasing in its expansion how's that happening dark energy what is that just trust us it's dark and why should I trust you Allah 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 Khurtum will brand him on the nose so the nose is sort of the the most apparent feature on the face right so most of the onima believe this is an idiomatic expression that it means that Allah will expose people of 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 any questions or comments so this the standard exegesis here is that the the recorders the inscribers of the monaika right that it's an oath taking the oath by the recording angels that their pen is recording the events of the world the deeds of humanity so Allah is taking it an oath by the angels will allow them there may be other meetings or definitely our other meetings 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 is a sound hadith I believe so Allah's Sfana wa ta'ala so then Allah said to the pen look to bright and then it started writing the history of existence and that's why some of the traditions mentioned that when the Prophet sallallahu alayhi sallam was beyond the situlat and Muntaha he heard a scratching sound and it was the pen writing the history of existence will allow them appear to be different angels they're assigned to each person Allah Allah inshallah that's correct so that on the Yomul Qiyamah people receive their Kitab it's mentioned in the Quran Kira man kati bin is mentioned the recording angels and the Kitab the believers in the right hand the unbelievers in the left hand 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 look at this chapter and there's nothing there it's gone because the Toba was accepted Allah just faced it it's gone yeah there's an eye in the Quran like this yeah yeah I don't know the left of the eye there's something like this and definitely in the Quran let's see chapter so section six now is concerning Allah's addressing the Prophet with compassion and generosity so he begins by quoting Surah Taha Allah says Taha so this is usually taken to be one of the names of the Prophet sallallahu alayhi sallam Imam al-Razi mentions that Jafar al-Sadiq Jafar al-Sadiq is the same one who said that Yasin is Ya Sayyid he mentions that Jafar al-Sadiq says it refers to the purity Taha of the Ahl al-Bait and others say that the meaning is Ya Tahir one of the names of the Prophet sallallahu alayhi sallam ma anzana alaik al-Quran Ali 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 he says I just said that so I mentioned that is one of the names of the Prophet sallallahu alayhi sallam one of the meanings also according to Ibn Abbas is O man Taha in the Meccan dialect it's mentioned by Ibn Abbas at least something attributed to Ibn Abbas that one of the meanings of Taha is O man or O reader right so Ibn Hisham relates to the conversion of Sayyidina Omar right we know the story of Sayyidina Omar that he had a sword and he was going to Dar al-Arkam to kill the Prophet sallallahu alayhi 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 sallam do you tell them so Sayyidina Omar he goes to his house and he can he can hear he scribed him khabab reciting from Surah Taha right and his sister Fatima and her husband Zaid are inside and of course we know 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 Omar feels bad so they give him the scroll and he reads it and he reads Surah Taha Taha ma ansanna alayka al-Quran ad-Ditashqa this sort of speaks to him directly O man we did not send this Quran in order for you to be distressed and then he read Al-Ataqa Hadithu Musa and Sayyidina Omar's temperament is very similar to Moses according to that Prophet sallallahu alayhi sallam that they're very similar so there's a very like sort of what do you call it like a passage that was sort of tailored for him personally that appealed to his heart and by the way the oldest the oldest manuscript in the world Quran manuscript in the world is contains Surah Taha 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 Sayyidina Omar was actually reading it's possible it's called the Birmingham manuscript it's an 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 set down the foot on upon you for you to be 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 not like stand on one leg you rotate or shift his weight from foot to foot so that Allah revealed him i.e. stand with both feet upon the earth o 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 Qord to be mentioned something similar to that of course the hadith in Tirmidhi cana sallallahu alayhi sallam yusalli hatta tarimu qadamah the Prophet sallallahu alayhi sallam used to pray until his feet was swell right so don't exhaust yourself with this worship or according to the Ulama 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 right in this vein Allah subhanahu wa ta'ala says in Surah Kahaf ayah number six فَلَعَلَكَ بَاْخِئُنْ نَفْسَكَ عَلَى أَثَارِهِمْ إنَّمْ يُؤْمِنُوا بِهَادَ الْحَدِيْثِ أَسَفَى perhaps you will consume yourself out of grief for them 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 al-Razi 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 would 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 that's the word in Arabic the mockers of the Prophet there's a special group especially bad group from the kuffar right that are called the these are people who didn't just disbelieve in the Prophet s.a.w. like before the Abu Sufyan did not believe in the Prophet s.a.w. ibn ibn al-amr ibn al-as did not believe in the Prophet s.a.w. right but they're not from the Mustahzee'un the Mustahzee'un are those who mock the Prophet s.a.w. right so these are people like Abu Jahal Abu Lahab Rukba ibn Abi Mu'ayt al-Aas ibn Wa'il Ubayy ibn Khalaf Umayy ibn Khalaf 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 Mustahzee'un none of them were guided to Islam but people that were fierce opponents of the Prophet s.a.w. like Abu Sufyan ibn al-Hab tried to kill the Prophet s.a.w. many times but he did not mock the Prophet s.a.w. right is what they're going to say that that mocking the Prophet is tantamount to kuffur and also breaching adab with the adabate of the Prophet s.a.w. puts one in danger of a su'al khatima a bad ending right because of what happened to the Mustahzee'un and your lineage will not help you because Abu Lahab is Bani Hashim and he's the uncle of the Prophet s.a.w. 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 we know that and we know that you are distressed by what they say you feel a 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 and Allah said his mind at ease and excused him saying Qatawalla anhum fa ma anta bimalum turn away from them you're not to be blamed wa dhakkir fa inna dhikra tanfa'u al-mu'mineen and remind them for the reminder meaning the Quran benefits the believers similarly Allah says wa spiri haqmi rabbik fa inna ka bi a'ayunina be patient under the judgment of your Lord you are before our eyes or be patient, study Quran says be patient with the judgment of thy Lord for thou art 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 time it's five minutes till eight any questions or comments? section seven we'll start it and when I hear the al-dhan in shalom concerning Allah's praise of him and his numerous excellent qualities Allah says wa idh akha dhalahun mithaqan nibi'een Allah made a pact with the prophets this is called the prophetic covenant it's mentioned in Surah Ali Imran Surah number three verse eighty one three eighty one 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 akrarna we acknowledge that then Allah says fashadu wa anam ma'akum minashahideen bear witness and I am among the witnesses al-hasan al-qabisi said that Allah singled out the prophet sallallahu alayhi salam for an excellence which he did he did not give to anybody else your hamukmullah 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 describing the prophet sallallahu alayhi salam to him the pact stipulated that if any prophet met the prophet sallallahu alayhi salam he must believe in him it is said that the pact entailed telling them their people about him that is stipulated that they must explain this and describe him to those coming after them Allah's words jaakum jaakum rasulun then a messenger will come is in fact addressed to the people of the book contemporary with the prophet sallallahu alayhi salam now the next ayah says فَمَنْ تَوَلَّا بَعْدَذَالِكْ فَأُولَائِكَهُمُ الْفَاسِقُونَ that whoever turns away after this they are iniquitous Imam Razi and Qurtubi say this ayah must refer the previous ayah must refer then to the prophet and their followers because a prophet would never turn away 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 primordial covenant mithaqu al-ast this is 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 spiritual state where he was questioning al-ruh al-waah our souls al-astu bi rabbikum am I not your Lord and we answered bala shahidna this is one of the reasons why according to the alama the Quran is called adhikr the reminder right that the latent within our human nature our fitra is is this recognition recognition right to to re-know something to re-know our ubudiyah or to remember the ubudiyah to the Rabb 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 in shahadah nearly 8 so next time we'll continue in shahadah In shahadah In shahadah Alright guys thanks for watching