Ali Ataie – Belief in Prophetology (Nubuwwat) of Muhammad Prophetology Series (Part 10)
AI: Summary ©
AI: Transcript ©
So
so we're
going to
finish our sessions,
tonight.
This is our 10th session,
of the Kitab al Shifa by Claudia Aiyad.
I hope you benefited from this course.
I hope you're inspired to learn more inshallah
to Allah. There's a lot of great
literature out there,
on the topic of the the Shamayil of
the prophet sallallahu alaihi wa sallam, the Sira
of the prophet, salaam, and
the kasas,
the special
unique qualities,
of the prophet sallallahu alaihi sallam. And, of
course, this book,
is is great because it's very comprehensive and
really a combination of all three
genres of literature.
So
you should have it at your house, even
for barakah.
Just have it on your shelf,
pull it out every so often,
and read a section of it.
InshaAllah ta'ala,
Allah will bless you,
and put the love of the Prophet, salallahu
alaihi salam, increase the love of the Prophet,
salallahu alaihi salam, in your heart.
So we are on section 19
chapter 2, part 1.
In my translation,
it's page 68,
the second full paragraph
that Anas Radhi Allah Ta'ala Anhu said that
the prophet sallallahu alaihi wasallam used to ride
a donkey
and answer the invitation of the slave. So
here,
the section is again on the humility, the
tawadur of the prophet Sallallahu Alaihi Wasallam.
In the battle against Bani Qureida, he rode
a donkey with a saddle cloth,
which was haltered with a rope made of
palm fiber.
He said, Anas said that the prophet sallallahu
alaihi wasallam would be invited to eat barley
bread and rancid butter and would accept such
an invitation.
He said that the prophet sallallahu alaihi wasallam
went on Hajj
on a shabby saddle on which was a
fringe cloth that was worth 4 dirhams.
And the prophet, salallahu alaihi salallahu alaihi salallahu
alaihi salallahu alaihi salallahu
alaihi
salam said in this hadith is mentioned by
or related by, ibn Majah and others
that the prophet said, oh, Allah, make it
an accepted Hajj
with no riya, with no ostentation,
with no showing off,
or suma with no
desire for reputation.
So this is a prophet sallallahu alaihi wasallam.
This was his humility.
When he conquered Mecca to Mukarama, he entered
it with
the armies of the Muslims. He bowed his
head down
while sitting on his conveyance so that he
nearly touched the front part of the saddle.
His beard was almost touching the front part
of the saddle out of humility
to Allah Subhanahu Wa Ta'ala. So the very
powerful image of the prophet Sallallahu Alaihi Wasallam
coming into Mecca during the conquest of Sathya
Mecca,
and Hadith in Bukhari tells us, Abdullah ibn
Muqafil,
he says that I saw the prophet
on that day,
and he was sitting on his camel, his
she camel, and he was coming into Mecca,
and he was reciting
Suratul
Fath,
which according to many of the exegetes of
the Quran is the final
comes.
And you see
humanity
entering the deen of Allah Subhanahu Wa Ta'ala
Al Islam,
the religion that was perfected by the prophet
Muhammad Sallallahu
Alaihi Wasallam.
The religion that he brought is called Al
Islam.
And you see mankind entering in throngs,
by the dozens.
And praise Allah
and ask his forgiveness
Allah
indeed is
after relenting the one who is
constantly turning towards us and accepting our tawba.
He is a tawab. That's why when we
pray we say, you tawbaab tuba alayna.
Oh, relenter, relent towards us.
So this was his demeanor, sallallahu alaihi salam,
coming into the conquest of Mecca. Again, this
is a city that had kicked him out,
that had persecuted him. Of course, he was
raised in Mecca, so it had a place
near and dear to his heart.
And when he came into the city, as
we know, as we've said in previous sessions,
he was well within his rights to extract
vengeance,
from those who had persecuted him.
But he came into the city. And as
we said, he said,
Today is a day
of mercy, the exaltation of the core of
the Quraish, and he came in
sitting on his camel with his head bowed
in humility reciting Surah Al Fath.
Kadi Eyad continues, one of his signs one
of the signs of his tawad or of
his humility is that he said,
do not prefer me over Yunus ibn Matha.
So Yunus ibn Matha is the the prophet
and Nabi Yunus, alayhis salaam.
And do not create rivalry between the prophets,
and do not prefer me over Musa, alayhis
salam.
And then there's a hadith here, which is
in Sahih Muslim, when someone said to him,
oh, best of creation.
The prophet
said that
that is Ibrahim alaihi salam.
So how do we deal with these
hadith? Because it is absolutely,
a,
cornerstone
of our aqidah
as ahlhusunu al jama'a to believe
that the prophet
is the best of creation. Imam Alakani says
in
that the prophet
is.
So how do we square this belief,
which is absolutely essential
with these hadith of the prophet sallallahu alaihi
salam. So Qadhi Iyad actually says here that
he's going to explain these hadith later, but
we don't have time to do that because
we don't have any more sessions at least
in this course.
So I'll just give you some previews as
to what he says the ulama do with
these with these hadith
So according to Qadhi Iyad either the prophet
Sallallahu Alaihi Wasallam did not yet know
at this point when he made these statements,
he did not yet know
that he was,
that he was the master of the children
of Adam.
And, thus, this prohibition
occurred before his
full knowledge of himself, sallallahu alaihi wa sallam.
This is one possibility.
Another possibility is that the prophet salallahu alayhi
wasalam is making these statements purely out of
his tawadur, out of his humility, although this
is debatable.
The third,
possibility
is that it is simply cautionary.
Right? That if we make these or if
we insist, if we emphasize
these disparities,
between the prophets,
then that could lead to a type of,
diminution
or a type of a lessening of the
rank
of some of the other prophets
and could actually lead to a type of
disrespect,
of the other prophets, so we should simply
be careful.
Maybe this is the meaning of it, that
it's simply precautionary, but at the end of
the day,
we know the reality
and the prophet explained the reality that he
is, in fact,
the best of creation. He's better than any
prophet. He's better than the Kaaba. He's better
than Jannah. He's better than the Arsh and
the Kursi. He's Khayr al Khayr
al Bariyyah.
That the prophet sallallahu alaihi wasalam is sayidu
waladi Adam,
fakhr, he said, and I do not boast.
And this is something that is absolutely essential
in the aqidah of Ahlus Sunnah ur Jama'ah.
And also that the prophet
is the universal messenger,
that his Sharia
supersedes
and cancels,
abrogates all of the previous
shara'ir.
And this is also something that is essential.
This is something that is grounded in the
Quran
as we recited the mithaqun Nabiyeen,
Surah Ani Imran, ayah number 81. You have
some modern intellectuals who go by the name
of perennialists,
perennial philosophers who deny this aspect of the
prophet sallallahu alaihi wasallam, and they say that
that all of these covenants, all of these
sharaa'ah,
all of these sacred laws that were revealed
before the prophet
are not abrogated and that all of these
religions are valid paths
to salvation,
valid paths to Allah
and that one really does not need to
even believe in the prophet
even if one is exposed to a sound
prophetic summons,
even if someone met the prophet
and got to know him and knew the
truth of his message according to these perennial
philosophers,
that person can simply,
risk have respect for the prophet,
but continue worshiping Isa, alayhis salam, as a
Christian, continue believing in the trinity.
This is absolutely against the Quran. This is
absolutely against the ijma
of all of the ulama according to Imam
al Qazali, according to Imam al Nawi, according
to many, many others, according to the 4
Mathahib
of Ahlul Sunawal Jamaa,
and that this is considered
a clearly deviant position. It it trifles with
the very first pillar of Islam, not the
5th pillar or the 4th pillar, but the
very first pillar of Islam. The definition of
a Muslim is
And it's true, and the Quran has point
this out. What about in the Quran,
is called a Muslim, the Bani Israel are
called Muslim,
Ibrahim alaihi salam is called yes. They were
Muslim. They were Muslim at that time, and
their shari'as were valid for that time. But
when the universal messenger comes, as Allah
says in the Quran,
when there comes to you a messenger confirming
what is with you, do you believe in
him and render him help? In other words,
obey him and all the messengers and their
ummam. Remember that Imam al Razi said that
because this also includes the umam of these
previous messengers, and that's indicated by the very
next ayah, chapter 3 verse 82,
that when this messenger comes, you must believe
in him and render him help. Do you
take this covenant as binding?
And they said, yes. And then Allah subhanahu
wa ta'ala he said,
and, and I've ratified this covenant wa'ana ma'akumina
shahideen, and I am amongst the witnesses.
So the Prophet Sallallahu Alaihi Wasallam
is the best of creation,
and
all of the all of the prophets all
of the prophets
considered him, the prophet sallallahu alaihi sallam, to
be,
their master.
Now, continuing having issues with lighting here,
please bear with the lighting issue.
I don't know why it's happening.
Maybe because the open window behind me has
something to do with it. Okay.
Continuing
that Aisha and Al Hassan ibn U'ali
and Abu Saeed al Khubri and others describe
the prophet,
They said that he would
Work in the house with his family
that he would it says here qadr iyad
says he would delouse his clothes Now this
is an important caveat
that the ulama point out here, that the
prophet did
not have lice. He's not delousing his own
clothes, that he's actually
delousing the clothes of his companions, and this
is something that the ulama again make clear.
But he would mend his own sandals. He
would serve himself. He would sweep the house.
He would hobble his own camel.
He would take the camels to graze and
eat with the servants. He would knead bread
with them and carry his own goods to
the market.
This is based on a hadith of our
mother Aisha
This is a hadith that's found in multiple
books in different wordings
or versions of the hadith
in Bukhari and and others that the prophets
of that that our mother Aisha,
may Allah be pleased with her,
she was asked
That,
what did the Prophet what was the Prophet
doing? What did he used to do in
the house?
And the prophet and and Aisha said,
but the prophet sallallahu alaihi wasalam was in
the service of his
family, the service of his household,
doing these types of jobs mending his own
sandals,
right,
mending his own clothes, you know, cleaning up
the house,
the equivalent of men today in the house,
you know, washing the dishes, mopping the floors,
vacuuming the house, helping out with
cooking.
That's what the prophet sallallahu alaihi wasallam was
doing in his house. He was in the
service of his family. I
remember I remember years ago,
I was in a Christian church, a Methodist
church,
and we were having an interfaith, a dialogue,
and there was a female pastor,
and she was an expert in the Old
Testament, and she gave us like a 15
minute sort of tutorial on the Old Testament.
And then afterwards, she asked her husband,
she said, can you bring me a cup
of water? And her husband went and brought
her some water,
And then another parishioner looked at me, my
wife was sitting next to me, and he
said that must be real culture shock for
you.
And at first, I didn't know what they
were taught what he was talking about. What
do you mean culture shock?
So I kinda smiled, and and then a
few minutes later,
I just had to ask him, like, what
do what do you mean by that? And
he said, you know, a a husband serving
his wife. Isn't that kind of strange for
someone from your culture?
Right?
And certainly, there are,
there are cultural cultural aspects
that are found in in Muslim majority countries
that are problematic.
But I explained to him
that the prophet sallallahu alaihi sallam is our
role model,
and he's really the person that
we're commanded to emulate.
And I quoted this hadith.
I said there's a sound hadith of the
prophet sallallahu alaihi wasallam where his wife was
asked and I said this many many times.
I said in many, many chuppahs, no one
knows a man better than his wife.
You
know, whatever type of persona, which really means
mask in Latin,
whatever type of mask or persona
he's presenting to the public,
the wife knows who's under the mask.
Right? So she was asked,
what what was he doing in the house?
That he was in the service of his
family
This is our role model
The prophet sallallahu alaihi wasallam was a very
fa'al person meaning very active
energetic,
was not lazy,
you know, wasn't complacent, very active, doing things,
going somewhere,
the great one of the great questions,
of the Quran that Allah will ask us.
You know, he's asking us, where are you
going? What are you doing?
How's your life going? We should be progressing.
Every day, we should be better.
One of my teachers said that if you
if somebody says to you, kafar hal, and
you say same old same old, then you've
you've failed.
You should be,
you should be
improving on a daily basis.
Even learning one word, you know, open a
dictionary, English, Arabic, whatever you want, or do
Spanish
and just learn one word
increase your vocabulary
increase your ability to communicate effectively
you know, do something
do something around the house, sell help someone
around the house.
Go out and do something for someone. Buy
someone a gift.
Always be active don't be lazy because life
is short
Right?
And you know, mama Ghazali points this out,
you know, if you live 60 years
in your life,
which is about average, I mean, the prophet
said the weeping of my ummah is being
a sateem was sabreem, it's between 6070. Most
people of the ummah will die between 6070,
but he himself, sallallahu alaihi sallam, passed into
the mercy of his lord
at 63 years old.
So if you have a 60 year life
and you sleep 8 hours a day and
you work 8 hours a day,
that's 40 years
gone.
So you have 20 years left,
but you eat, you wait in line,
you watch movies, you play on the Internet,
you engage with your social media,
you know, whatever you do.
You're driving your car. Some some people drive
in their car 3, 4 hours a day.
So what is really left in terms of
study,
of reflection,
of worship?
You know?
Don't think to yourself, well, you know, I
got a long life.
Just put it off. It's okay. We'll We'll
do it later. We'll do it next year.
We'll do it in 10 years. I'll do
it when I'm 40. I'll do it when
I'm 80.
This type of thing. We should be active.
Very, very active. I remember, like, yesterday,
the y two k scare. That was 22
years ago.
20 years gone, and I remember it like
it was yesterday.
You know?
So be active.
Kanafi mehmati alihi.
Okay. A man came to the prophet, sallallahu
alaihi sallam. The Baduan came to the prophet,
sallallahu alaihi sallam. So, Khali Iyad is mentioning
this now
that and this man began began to tremble
out of awe. He was awestruck
by the prophet sallallahu alaihi wasallam. And soon,
Adi mentioned this earlier that when you first
encountered the prophet sallallahu alaihi wasallam, you were
awestruck by him. Right? It was it was
quite an awesome experience,
an awesome spectacle
because not only was did he demand this
then had this had this sort of regal
quality to him, but physically he was very
beautiful as well salallahu alaihi sallam. But then
he said when you get to know him,
You begin to love him. So this bedouin
was trembling. The prophet said to him, he
said how would a lake like relax?
Take it easy. So in me, lest to
be malik.
And the hadith is in ibn Majah that
that's
related here by Qadhi Iyad.
That he the prophet said, I'm not a
king. Now the prophet is greater than a
king.
Right? He's better than a king. He's a
nabi. He's a prophet. He's a Rasool. He's
Khayr al Kharkila as we said. He's a
master of children of Adam. He's the best
of creation
So he's not a king meaning that you
know, he's not a tyrant
Right? He's he's not a tyrant. He's he's
he's he's a prophet.
Right?
And so he has this type of humility.
So he said that I'm only the son
of a woman
who used to
eat like dried meat
Right
like like jerky meat
That's all I am and again, and that's
true
Right? And that's that's who he is sabbalah
alayhi sallam. So he's not telling a lie
to this man
Right?
But he's trying to calm the man down
because the man understood,
the the the awesome presence before whom he
was standing.
But the prophet said, from his Tawadur, this
is how he made the man relax.
Right? And this is from his from his
humility.
The prophet, salallahu alaihi wasalam, now that that's
basically the end of the section 19. I'm
gonna move to section
20, which is on which is called his
justice and trustworthiness,
decency and truthfulness.
It says the prophet sallallahu alaihi wasallam was
the most,
trustworthy, just, decent and truthful of people
Even his opponents and enemies admitted that. He
was called Al Amin,
a Sadiq Al Amin, even before he was
a prophet or even before
he was commissioned as a prophet, or you
can say even before this the descent of
the Quran because the prophet sallallahu alaihi sallam,
was a prophet.
When Adam is between
ruh wal jessad according to the hadith, between
soul and body.
So even so here we're talking about
before the commissioning,
of his Nabuwa, which was in the near
6th 10 of the common era.
Ibn Ishaq said he's called Al Amin
because of the sound qualities which Allah had
concentrated
in him.
And Allah said and he quotes these ayaat
against from Surat al Taqwir
in nahu laqoora lasudim kareem
That, indeed, this is the word or the
speech of a noble messenger possessing strength
before
the possessor of the throne of high rank,
obeyed then trustworthy.
Most, he says Fadi Iyad says, most of
the commentators say that this Rasool
refers to Muhammad
And some
mentions this as well in his tafsir.
And some say Jibril alaihi salam.
So he's obeyed. Right?
Means obeyed.
Right? He must be obeyed
or else one does not become Muslim
part again part and parcel of becoming a
Muslim is to obey the prophet
So, again, the perennial philosophy, these people who
who, who have infiltrated
academic circles,
and,
give this strange interpretation
to the Quran.
They really have nothing to stand upon by
your lord. They don't really believe,
right, until you they make you a judge
in all of their affairs,
and you find no resistance. They find no
resistance in their hearts,
to your judgments, and they come
to in total submission.
Right?
And that the prophet is the obeyed prophet.
He must be obeyed.
If one disobeys the prophet, salallahu alaihi wasalam,
such a person is not considered
to be a Muslim. This is absolutely fundamental.
This, you would think, is very axiomatic,
very basic,
very,
common sense commonsensical.
When quareish disagreed
and formed factions about who would put the
black stone in his place when the Kaaba
was being rebuilt. They decided that the first
man
Who would who would, come into the Haram
would be the judge, right? So this is
a reference, of course, we read in the
Sira. There was something that happened to the
Kaaba. Some sources say there was a flood
that damaged the Kaaba and dislodged at Hajj
al Aswad,
the black stone. Others say that the Quraysh
were renovating the Kaaba.
This happened around the year 605
of the common era.
And so the clans of the Quraysh,
there was almost
a war over who was going to replace
the Blackstone.
And so the leaders of the quresh they
met in the city council if you will
the daughter of nidwa
and al wadeed even movera. He decided
that the first man to walk into the
Haram would be the judge. And, of course,
the prophet salallahu alaihi wasallam, he walks into
the Haram,
and the prophet is only 35 years old,
and he needed to be 40 years old
to serve on the council.
But this did not
preclude the members of the council from from
making him their judge. And in fight in
fact, they were quite
delighted
when they saw him opening when they saw
him coming through the gate, and they began
to shout, Sadith ul Amin hada Muhammad,
Sadithul Amin. So they made him,
their judge.
It is said that al Ahnas ibn Shureikh
met Abu Jahl on the day of Badr,
and he said to him, abal Hakan,
there's no one here to hear what we
say.
Tell me about Mohammed. Does he tell the
truth or is he a liar?
And Abu Jahl said, by Allah, Mohammed is
a truthful man, and he never lies.
And,
obviously, somehow this statement
reached us
from Abu Jahl if it's an authentic statement.
It's not cited here by the,
translator.
But the point here is that they knew
his character. The mushrikeen,
they knew his character, and this is why
Allah
in the Quran, which is a Dalil Qatari,
which is muthawater
that he's Allah commands the prophet to say,
lakadlabistu
fiqum umuraminqablihi.
Indeed, I have lived an entire lifetime
40 years.
You know, do I do I make up
stuff? Am I a liar? Do you know
me to be a liar?
Do you know me to be a sahir,
a sorcerer? Am I a shahir? Am I
a poet?
You know,
you know,
how is my reputation, basically? And we talked
about this also in previous sessions that a
man's reputation is very, very important.
Could follow him potentially for the rest of
his life.
If somebody makes toba
and they move on, right, And, obviously, we
shouldn't dredge up people's past. We should always
sort of,
just assume that this person is made toba
and don't and don't talk about a person's
past
transgressions, but but those
memories are always going to be there. And
if one is a prophet,
that prophet has enemies, and those enemies will
not,
will not miss an opportunity to bring up
things
from the past.
It's like when, Musa, alaihis salaam, remember he
was in the court of the pharaoh.
He said remember you did that thing that
thing that you did and he doesn't
you can almost see him sort of going
remember you remember that thing?
You know, I'm I'm not gonna tell the
other people
But, you know, just to let you know
I have some leverage over you if I
I'll tell these people you killed
Musa, alayhis saloon, his intention was to break
up a fight. He punched the man with
his fist. He didn't
stab him or something that throw him off
a cliff.
Nothing like that. Nothing like the biblical version
where it seems like he did have intent
to kill the man and that he buried
his body in the sand. Musa
struck the man. He happened to die,
so he makes tawba to Allah because of
a lack of restraint. He lost his temper.
Right? The man happened to die. Certainly, his
intention was not to kill the man. It's
more manslaughter
than any type of murder.
Now
so the you know, they knew his reputation.
In the Adi Kitab, they knew him as
well.
Right? Allah subhanahu wa ta'ala says in Surah
number 6, Ayah number 20 of the Quran.
Those to whom we gave the kitab, the
revelation,
could mean the Bible here. The word Bible
means the word Bible means kitab.
Biblion means book. Those to whom we gave
the Bible or book or revelation in general
before,
they know Him,
You Arifunahu.
Right? And Na'rifa or Irfan is a higher
type of of gnosis.
It's more of an intimate type of knowledge
that they knew the prophet intimately
as just as they know one of their
own sons, the Quran says.
Right? So when the prophet, sallallahu alaihi salam,
came into Madinah to Munawwara,
a Jewish man,
he was first spotted by the Jews standing
on their roofs.
And then a Jewish man named Abdullah ibn
Salam, who who would later become a Muslim
radiallahu anhu
He said araftu anhu wachhi kadab. I can
tell from his face araftu means to recognize
recognition.
Right?
I recognized
his face. I recognized that his face wasn't
the face of a liar.
So the ulama say that it's possible that
the prophet, salallahu alayhi salam, just had an
honest face.
And others say that, in fact, Abdullah ibn
Salam, he recognized the description of the Prophet
sallallahu alaihi sallam
because he was described
in Jewish sacred texts.
So they knew him as well, and they
knew his character.
Like we mentioned in the past, Isaiah chapter
42,
probably a very good
candidate for
what,
Abdullah ibn Salam was referring to.
Heraclius,
the emperor of Byzantium,
once had Abu Sufyan
in his court
and he asked Abu Sufyan about the prophets
of the law, alaihi siddhim.
And so he said to Abu Sufyan, did
you suspect him of being a liar
before he said what he said? In other
words, before claiming prophecy.
And Abu Sufyan said, no, we did not
suspect him of being a liar.
Another Ibn Hadith said that said the Quraysh,
when Mohammed was a young man among you,
he was the most pleasing, truthful, and trustworthy
of you until he had white hairs on
his temples,
and he brought you what he brought you.
Then you said, a magician.
No. By Allah, he is not a magician.
One hadith says
that the hand of the prophet, salallahu alaihi
wasallam, never touched a woman over whom he
did not have rights.
In Hadith and Bukhari, a Muslim from Asia,
she said,
with the hand of the prophet, salallahu alaihi
salam, did not touch a woman ever,
unless he had rights over that woman.
So now Adi describes him by saying he
was the most most truthful of human beings.
And the Jabari
mentioned that Ali said that the prophet said,
I was never attracted to anything that the
people of the Jahiliya used to do except
on two occasions. It was mentioned by the
writers of Sira.
And he says both times
Allah Subhanahu Wa Ta'ala came between me and
what I wanted to do.
Ever since Allah has honored me with the
message, I have never even considered doing anything
like that. So one night, I asked a
slave boy who was herding with me if
he would watch the sheep for me when
I went to Mecca
to spend the night as the young men
spend the night.
I went out to do so. When I
came to the first house of Mecca, I
heard flutes and drums playing for someone's marriage.
I sat down to watch and was suddenly
overcome with sleep and only woke up after
sunrise.
So so watching this frivolous
behavior and suddenly
he
basically falls unconscious
and the the heat of the sun on
his back
actually woke him up.
And he said, I went back without having
done anything.
The same thing happened another time. I have
not considered doing anything like that,
since. So Allah
protected him
from birth
to death.
Right? And that's why we have,
these pre commissioning miracles
before his beata, before his commissioning.
There are there are miracles called Irhas. These
are a type of marjizat,
but before the Beata that are attributed to
the prophet sallallahu alaihi sallam. For example, the
prophet, salallahu alaihi sallam, when he was
in his,
early twenties probably,
he went on a business trip with Maysarah,
a servant of Khadija
to Boastra in Syria, and there was a
monk there in Asturias,
And the prophet, sallallahu alaihi, sallam, he sat
beneath a tree there,
and,
Nestorius
was looking at him
in amazement.
And, he took he grabbed a maisarah, and
he said, who is this man under the
tree?
And maisarah said he's a man of of
the Quraysh, one of the protectors of the
Kaaba, the house of God. And the story
said there's none other than a prophet seated
beneath
the tree.
And then maisarah looked and some of the
veils had been lifted and he noticed that
there are 2 angels flanking
the prophet sallallahu alaihi sallam.
There's many stories like this. Of course, we
know years earlier in the same place in
Bostra, when the prophet was 10 or 12
years old with Abu Talib, Bahira, the monk,
noticed a strange phenomena
as well, supernatural
type
phenomena.
This is an indication
that the prophets,
his
his demeanor, his character,
his
actions,
were always protected
by Allah
Section 21
is sedateness, silence, deliberation,
manly virtue, and excellent conduct. Omar ibn Abl
Aziz ibn Wahib
heard
Khadija ibn Zaid
said that the prophet
was the most sedate of people in an
assembly. He almost never moved his limbs.
So there was a tranquility
about him, sallallahu alaihi salam. You know, sometimes
you see people and they're jittery and they're
tapping their knees and legs and, you know,
they can't sit still or something
or something off about him. The prophet salallahu
alaihi wasalam was very tranquil,
almost like he was in a meditative
state.
One can say that his heart was always
in the presence of Allah
even in sleep. He said the aynaya
aynaya
tanamani
walaya namu palbi.
Oh, come up allah alayhis salatu wa salam.
He said that my eyes
sleep, but my heart
is always awake. That his heart was,
continuously
raptured in the presence
of Allah Subhanahu wa ta'ala.
Abu Saeed al Khudri, he's related to the
prophet
sat in an assembly. He sat with his
legs pulled up against his stomach by his
hands.
This is how he sat most of the
time.
And Jabari, Musambura said that he sat cross
legged, like, what's called the lotus position. Used
to be called Indian style, but it's not
politically correct anymore to say that. Now it's
called the lotus position.
And sometimes he sat squatting. This is also
mentioned the hadith of Kayla.
He was often he was often silent
and did not speak except when necessary,
avoiding people who did not speak well. So
we mentioned this in the past as well
and Qadhi Iyad mentioned it in passing that
the prophet sallallahu alaihi wasallam was quite tassy
turned in his speech,
meaning he didn't speak,
he didn't speak much at all unless it
was unless it was necessary.
And, of course, we have multiple hadith that,
that highlight the
the excellence of the virtue of of silence,
not taking vows of silence. That's considered a
bidah,
to take a vow of silence.
It's something that the previous Ummam did
as,
as a type of vow
mentioned in Surat Maryam,
that she did that. She took a vow
of silence
as well as Zakari alaihi salam. But this
practice has been abrogated.
So
so there's many many hadith that that that
highlight the the virtue of of speaking little.
Right?
Whoever believes
in Allah and his messenger,
should say what is good or be silent.
Say good things or be silent.
And, you know,
that doesn't mean you can't criticize because some
because if it's if it's criticizing with a
good intention and with adap, then that's good.
That's good speech.
Sometimes
people or we need to need to be
criticized.
So it's not saying just say all good
flowery things and if not, then shut your
mouth. No.
If you're going to criticize, if you're going
to raise an issue of some sort,
defend something, do it in the best manner.
Right?
Of course, man Samat An Najah, the prophet
said,
that,
that whoever,
is silent is safe.
Of course, the hadith of the prophet
whoever can guarantee for me the proper usage
of that which is between his jaws and
that which is between his hips,
meaning his private parts, then I can guarantee
for him
entrance into Jannah.
Right? Entrance into Jannah.
Right? Controlling what you say
and controlling your shahwa,
your promiscuity.
Right? And this is an age we're living
in.
Right? We used to be the pre modern
age where people had restraint
and people knew things. And, of course, we're
not going to romanticize the pre modern world.
It was also extremely violent
in in many ways as well
and and, and problematic.
But people generally, their epistemology
consisted of nakal and aqal,
right, of revelation and reason.
And these things worked together.
As we said.
We move into the modern age,
and naqal is completely
thrown away and everything is aqal. Everything's
rationalism.
In fact, a type of empiricism,
really is what it is,
A rigid type of imperial
empiricism that if you can't prove it scientifically,
you can't see it or smell it or
taste it, touch it, then it doesn't exist.
And then we move into the postmodern age
where it's there's no truth. You can't take
this. So it's not truth from knuckle and
akel. That's the premodern world. Truth is not
taken from science materialistic,
mechanistic,
like Newtonian physics, that's the modern world. Now
the postmodern world is there's no truth, capital
t, and it's your truth, whatever you want
to be true, and it's taken from feelings.
It's how you feel.
So you feel if you're a man and
you feel like you're a woman, then you're
a woman.
You know, it's all based on feelings now.
Very, very strange time we're living in,
but postmodernists
and Satanists have something in common. Do what
thou wilt. That's what Aleister Crowley says in
the Libert Lages, the book of the law,
which he
contends was a satanic revelation,
revealed to him from some demon,
and that's the entire law, it says. This
is what this demon revealed to Crowley.
Do whatever you want. Do which do do
what thou wilt to be the whole of
the law.
The prophet sallallahu alaihi wasallam says in a
hadith recorded by Imam An Nawawi in the
Alba'een.
He said all of the prophets all of
the prophets said to their people,
that
if you don't have shame, then do what
thou wilt.
So the meaning of this hadith isn't okay.
I don't have shame. I can do whatever
I want. No. You should have shame. That's
the point of the hadith.
You can't do whatever you want.
But they always add this caveat like people
who live a promiscuous lifestyle people who laugh
at traditional morality
or, you know,
marriage and, you know, just, you know, relax.
What is this,
you know, relationships only only in the confines
of marriage?
It's time that's, you know, that's caveman stuff.
It's time to come into the new
century, man. You're not woke anymore.
You need to get woke and, you know,
leave these archaic,
divisive, traditional values behind.
Well,
you know, so these people are very promiscuous.
In promiscuity,
this is something that science has proven,
promiscuity,
in many, many studies,
leads to an epidemic of sexually transmitted diseases
and even increases
cancer risks.
Multiple studies have linked promiscuity
with clinical depression because that's what they say.
Do whatever you want, engage in any type
of debauchery you want to, and they always
add the caveat. As long as you don't
hurt anybody, as long as you're not hurting
anybody, how do you know you're not hurting
anybody?
Leave
living it from a promiscuous lifestyle
multiple studies have shown brings STDs,
brings cancer,
brings, as we said, clinical depression, suicide suicidality,
which leads to to domestic violence. Promiscuity
leads to
to an increase in domestic violence,
which leads to an increase of traumatic childhood
for many many children,
which leads to mental illness and many of
those children who become adults.
And it's a vicious cycle. It's all based
on promiscuity.
People can't control what they're looking at.
People can't control what's in their between their
hips as the prophet said.
Right?
How do you know you're not hurting anybody?
How do we know? Because we believe in
revelation.
And Allah Subhanahu Wa Ta'ala.
Allah Subhanahu Wa Ta'ala knows everything. Allah Subhanahu
Wa Ta'ala knows ultimately what is good for
us.
Okay.
His laughter was a smile and his statements
were incisive, neither too long or too short.
His companions smiled rather than laughed in his
presence out of respect
for him and to imitate him. His assemblies,
his assembly was one of forbearance, modesty,
good feelings, and trust. Voices were not raised
in it and disrespect to sacred things did
not arise in it. When he spoke, his
companions bowed their heads in silence
as if birds were perching on them. So
this is how they were completely raptured
in the words of the prophet, sallallahu alaihi
sallam, that when when he spoke, they were
their heads would would go down as if
as if they were statues, as if birds
would come and perch upon them.
And
this is something else that's that's lost. People,
you know, because
there are, again, these kind of postmodernists,
many of them Marxists, communists that want to
equalize
all of society, that we're all exactly the
same. There's no differences whatsoever.
So they want to destroy every type of
social hierarchy even in academia,
You know? Go to academia, you have these
these professors that show up with flip flops
and tank tops because they just wanna be
one of the guys, one of the, you
know, one of the young 19 year old
students. This guy's, like, 60 years old, and
he's dressed like a 19 year old.
And call me Bob, you know, forget about
teacher or doctor, this and that.
Just call me Bob and
this type of thing.
And this is dangerous because hierarchies work, and
history
has shown that hierarchy social hierarchies,
they tend to work, and they work in
the workplace. They tend they work in the
family.
It leads to healthy types of interactions between
peoples,
and they just simply work.
Right? And this this leveling of society, everyone's
exactly equal. I mean, they've tried this in
many countries
and,
doesn't it doesn't work at all.
Right? And so the Sahaba, they they knew
they knew the the rules of the game.
They knew who who he was,
and they knew that when they when they
were in his presence, it was not like
in the presence
of another one of them. They knew that
this was the messenger of God, and he
outranks all of creation,
and he would act,
in his presence accordingly,
Breaching adab, right, with with the prophet SallAllahu
Alaihi Wasallam is is as if one is
breaching adab with Allah Subhanahu Wa Ta'ala.
So we treat people according to their ranks,
and this is a good way of dealing
with people. And zirunasim and Nazilahum, the prophet
sallallahu alaihi sallam treat people according to their
ranks.
This is also something that Confucius taught. He
said if if you if you treat everyone
with compassion,
you treat everyone the same, then you waste
your compassion, and at the end of the
day, you're not compassionate to anybody.
He says one of the things that it
is said about him is that he walked
inclining forward, ka'an nahu yamshimin sabah, like he
was walking down a slope. In another hadith
when he walked, he walked with concentration.
He was known neither to press forward nor
falter in his gait,
I. E. He was never
He was neither impatient nor feeble.
So the prophet sallallahu alaihi sallam, he would
walk
with an intention,
right?
Luqman al Hakim, he gave advice to his
son. Waq siddhi masheek
wakdud means sojik. Right? Walk And some have
translated this, like, walk moderately a moderate pace,
but it also can mean walk with an
intention.
Walk,
with
with,
with with,
a clarity in your mind that you know
exactly where you're going and don't let anything
distract you.
Right?
Waq
siddfi mashik wahuldud min sotik, just to finish
that second part of that statement in the
Quran, and lower your voice.
Abdullah ibn Mas'uri said the best conduct is
that of the prophet sallallahu alaihi sallam. Jabir
ibn Abdullah said the words of the prophet
sallallahu alaihi sallam contained both elegant phrasing and
easy flow. This hadith is in Abu Dawood,
and we gave you already several examples in
a previous class of
of some hadith and looked at the absolutely
exquisite rhetorical composition,
of those hadith
demonstrating the unbelievable
eloquence of of the normal speech. We're not
talking about Quran. Quran is on a whole
different level. We're just talking about the normal
everyday speech of the prophet salam alayhi salam,
which again is also a type of wahi.
Everything the prophet said,
is,
is revelation.
So,
it's 7 o'clock now. So,
gazakalah khairan,
I encourage you to,
continue
in your education
as the prophet,
and remember and memorize
many of these iconic verses in the Quran.
Remember, we said 21107.
Right? You have to you have to memorize
this ayah. Look at the tafsir.
3321,
3363,
3340,
684.
It's it's chapter 6 verse 20, verse chapter
7 verse 157. All of these beautiful
chapter 3 verse 159,
describing the character of the prophet,
the rank of the prophet, subhanahu wa ta'ala,
the,
the the beautiful attributes of the prophet,
where Allah
speaks about the prophet, Subhanahu Wa Ta'ala, speaks
about the prophet, Subhanahu Wa Ta'ala, this is
how we get to know him, our primary
source, the Quran.
And many of those hadith we mentioned as
well,
the hadith of Rahma,
the hadith of his mastery over the children
of Adam, These are things that every one
of us should have memorized,
so that when an opportunity presents itself to
somebody, we can explain and and present
accurately,
the happy the
the the best of creation, sallallahu alaihi wa
sallam. So please keep us in your du'a.
May you have a beautiful
rest of your Ramadan.
May you catch the night of power. May
Allah subhanahu wa ta'ala give you a very
joyous,
aid,
and increase you and increase your family.