Ali Ataie – Description of Prophet Muhammad in Quran & Hadith Prophetology Series (Part 2)
AI: Summary ©
AI: Transcript ©
So
we're continuing,
this is our 2nd week, Kitabushifa.
We're gonna actually continue here with the first
chapter.
There's
very important points that Claudia Ariad makes in
this chapter, so we'll stick with it.
Inshallah, we only did the first section last
week, which was 9 pages.
The first chapter is about 30 pages.
So those who want to follow along in
the English translation, this is page 10, part
1,
chapter 1, section 2.
Section 2 is called this, Allah
describing him as
a witness
and the praise and honor entailed by that.
So Allah
he begin
he begins by quoting a verse from Allah
This is an exquisitely beautiful ayah from the
Quran, which is in Surah Al Ahazab,
verses number 4546.
Oh prophet,
we have sent you as a witness, a
bringer of good news, and a warner
calling to Allah
with his permission
and as a light giving lamp. So
Qadi Iyad, he says in this ayah, Allah
endows his prophet
with all the ranks of nobility and every
praiseworthy quality.
He made him a witness over his community
by the fact that he has conveyed the
message to them. So one of the duties
of a prophet is called tablir.
He has to convey the message.
That is one of his special qualities. He
is a bringer of good news to the
people who obey him, a warner to the
people who rebel against him.
He calls for the oneness of Allah to
worship him. He is a light giving lamp
by which people are guided to the truth.
One thing to notice here from
a linguistic standpoint, according to Muslim philologists,
all of these titles of the prophet
in these two ayahs, they're all indefinite nouns
called And according to rhetoric,
the
denotes a degree of greatness that is outside
of our frames of reference.
For example, Allah
That the the,
kufar from the Ahlul Kitab and from the
mushrikeen,
They will not break away from their kuffar
until Al Bayinah. That's a definite article.
What is Al Bayinah?
A messenger from God, not the messenger of
God. Like what a messenger from God
who,
recites purified scriptures.
So shahidan, umubashiran,
wanadiran, wadaiyan, wadaiyan, wusirajalmuniran,
These are all indefinite nouns.
In this ayah, Allah subhanahu wa ta'ala refers
to the prophet sallallahu alaihi wa sallam as
a Siraj. This word is used 4 times
in the entire Quran. If you have a
concordance, you can look this up. Three times,
it's explicitly talking about the sun, the shams.
And here, the prophet sallallahu alaihi wa sallam
is called Siraj,
and then this noun is qualified.
Thank you so much. I'm still having throat
issues, so I need to drink warm beverages.
Allah contagious. InshaAllah. It's not corona.
This,
noun is qualified by the adjective munir.
Munir is
a form for active participle ismsail,
which is related to the word nur,
and it means something that spreads light. So
a lamp that emanates light
and illuminates those around him. So just as
the sun illuminates
those in its orbit,
the prophet sallallahu alaihi sallam illuminates those in
his orbit,
the Sahaba and any who come into contact
with him.
Atay ibn Uyasr said, I met Abdullah ibn
Amr al-'As and said, describe the messenger of
Allah to me. He replied, certainly, by Allah,
some of the characteristics by which he is
described in the Quran can also be found
in the Tawra. Now
in,
in hadith or or statements from the salaf
where the word Tawra is mentioned even in
the Quran,
The Torah doesn't necessarily mean the first five
books of the Christian bible,
the Pentateuch, the books of Moses. The word
Torah amongst the Bani Israel
is a very loose term.
In fact, Torah could be could signify,
the the the the whole of their corpus
of sacred literature.
So any so any so Torah could mean,
a Jewish sacred text of some sort, not
necessarily
the first five books of Moses. Anyway,
so it
says
according,
to Abdul ibn Amr al-'as, there is a
description of the prophet sallallahu alaihi sallam in
some sacred Jewish text. Oh, prophet, we have
sent you as a witness,
a bringer of good news and a warner
and a refuge for the unleaded.
You are my slave and my messenger. I
have called you the one whom people rely,
one who is neither coarse nor vulgar and
who neither shouts in the markets
nor repays evil with evil, but rather pardons
and forgives.
Allah will not take him back to himself
until the crooked community has been straightened out
by him. And they say, there is no
god but Allah. Through him, blind eyes, deaf
ears, and covered hearts
will be opened, end quote. Something similar is
reported from Abdullah ibn Salam and Ka'ab al
Ahbar, and both of these are scholars of
Bani Israel
who converted to Islam. Abdullah ibn Salam is
a is a celebrated Sahabi, and Ka'ab al
Ahbar is a Tabiri.
This is it seems like to me this
is a commentary,
a paraphrase and a commentary of a passage
in the Hebrew Bible, which is called Isaiah
chapter 42,
in the Tanakh, the Hebrew Bible.
It's also found in the Christian bible. I
believe that Isaiah chapter 42
is a clear Muhammadan typology, a foreshadowing
of the prophet sallallahu alaihi sallam. I'll just
give you a few highlights,
from that chapter in the bible. The Hebrew
says,
behold my Abd, my servant.
So we're going to have a description of
someone whose primary title is Abd.
Of course, the primary title of the prophet
sallallahu alaihi wa sallam in the Quran is
and so forth.
This is his primary title. Behold my servant
whom I uphold.
The Hebrew of Isaiah 42 continues,
in whom my soul delights.
And then it says,
I've put my upon him. The speaker is
obviously god here,
and he's saying that I have put my
upon this, my spirit of inspiration,
my spirit of guidance, my spirit of revelation.
He
will bring judgment or law in order to
the Goyim.
Goyim is a Hebrew word meaning gentiles,
non Jews.
The word in Arabic for goi, which is
the singular of Goyim, is
ummi. So the prophet sallallahu alaihi wa sallam
is called a nabi'il ummi in the Quran.
This has different meanings, the unlettered prophet or
the gentile prophet.
This is one of the meanings of Nabi'il
Umni, the gentile prophet, the prophet that was
prophesied,
the non Jewish gentile prophet, the universal messenger.
And then it says interestingly, again, Isaiah 42,
in the Hebrew,
which means he will not raise his voice
in the marketplace.
And our mother Aisha, she described the prophet
exactly
with these words.
He doesn't raise his voice in the marketplace.
And this is an indication this is a
way of saying that the prophet's character was
very mild mild mannered,
sallallahu alaihi wa sallam. And this is how
he's actually described by Sayyidina Ali in the
famous hadith in the Shema'il of Imam Atirmidih,
layinuljanebi,
that he's easygoing,
mild mannered.
This is how he's described in the Torah
in this passage in this sacred Hebrew Jewish
text.
And then it goes on to say in
Isaiah 42, it calls this Abd Birit 'Am.
Birit means mifak
and 'am means am, general, universal, a universal
covenant.
This this Abd, this prophet, this unlettered prophet,
this gentile prophet
is.
Right?
And then it says Orgoyim.
He is Orgoyim in Hebrew. If I were
to translate that into Arabic, it would be
He is Nurul Umiyyin. He is the light
of the gentiles.
He is the light of the unlettered.
And then it goes on to talk about
how the Kedarites are going to adopt this
prophet's message. The Kedarites are descendants of someone
named Qaydar. Qaydar,
according to Ibn Hisham,
is one of the sons of Ismail alaihi
sallam.
And Ibn Hisham, he traces the Prophet's ancestry,
salallahu alaihi salam, all the way back to
Qaydar or kedar.
In fact, in in Hebrew,
a very popular way of saying Arabic is
to say Layshan Qaydar, the tongue lisan of
of qaydar.
And then, Qadi Iyadi quotes the ayah, the
famous ayah in the Quran.
Those who follow the messenger,
the unletered prophet, the gentile prophet.
Also means the motherly prophet, like the nurturing
prophet,
whom they find mentioned in the Torah and
in the Injil
and in the gospel,
commanding them to the right, forbidding them, from
wrong,
making lawful for them the good things, and
making unlawful for them the foul things,
relieving from them their burdens and the fetters
that are on them,
those who believe in him and aid him
and help him and follow the light which
has been sent down to him. They are
the prosperous. This is Surah Al Arab,
Surah 7 verse 157.
There's a famous,
Jewish scholar who became a Muslim. He's a
12th century
Jewish scholar. His name was Shamu El Ben
Yehuda Al Maghribi.
A lot of people don't know about him.
He was actually the son of a Moroccan
rabbi,
and he converted to Islam based on a
dream he had.
And then he wrote this incredible book called
Ifhamul Yahud,
the confounding of the Jews, in which he
argues against Judaism and for Islam.
And he argues for the messiahship
of Isa alaihis salam. It's a very interesting
book, and there's an autobiographical
element in his book, The Confounding of the
Jews by Shammuel
Ben Yehuda Al Magrabi.
So he tells us how he became a
Muslim. He said that he was he was
sleeping. He had a dream. In his dream,
he sees this very old man sitting under
a tree.
So he approaches the man and the man
identifies himself as the prophet Samuel.
This is a prophet in the Old Testament.
He might be mentioned in the Quran indirectly
as a Nabi
Badam Musa, a prophet after Moses, peace be
upon him.
So then Shammuel, the prophet Samuel,
begins to quote something from the Torah
to Shammuel, then Yehudah al Mahribi.
And he quotes to him Deuteronomy
18 18. This is a famous passage in
the Hebrew Bible that says
so on and so forth. That that God
is the speaker, and he says I'm going
to raise up a prophet from the brethren
of the Israelites who's going to be like
Moses, a prophet like Moses, and I shall
put my words into this prophet's mouth, and
I and whatever he says is only by
command.
Right? So then,
Shamuel, he says to the prophet Samuel, that's
you. Right?
We were taught that that prophet is you.
And then he said that the prophet Samuel
became angry and stood up and walked away
from him. And then he said he woke
up suddenly.
And then he said he fell back asleep,
and it was just before Fajr.
There's a hadith of the prophet sallallahu alaihi
sallam.
The most true dreams are just before Fajr,
during the time of suhoor.
So he says he fell asleep again, and
he said he woke up. He had another
dream. He's walking down a corridor
into a courtyard,
and a man passes him, And the man
says to him, Adir Rasulallah,
obey the Messenger of God. And he comes
into the courtyard, and he sees the Prophet
And he said the prophet was very busy.
He was preparing for a huzwa, a military
expedition.
So Shamuel, he goes right up to the
prophet sallallahu alaihi sallam, and he says he
takes the prophet's hand, and he says,
And he took great pride
that he that the prophet himself took his
shahada in his dream. Now he couldn't actually
voice,
he couldn't admit that he'd become Muslim because
it was a dangerous situation for him. His
father was a rabbi.
But years later, he did. But he made
it a point in his autobiography
that I was able to say, Anneka, and
I bear witness that you are the Messenger
of God rather than Muhammad rasulullah.
Very interesting text.
Anyway, the the dominant opinion is that,
or a strong opinion is that many of
the,
descriptions of the prophet sallallahu alaihi wa sallam
have been lifted from the Torah and the
gospel
and that the text has been corrupted
is.
Imam al Razi doesn't necessarily agree with this
and says if you look hard enough, you'll
find that there are in fact,
descriptions of him, but it takes a sort
of more sophisticated
analysis.
And then, Qadhi Arya, he mentions this beautiful
ayah from Surah al Imran. Verse
159,
this iconic ayah,
which sort of demonstrates,
the description of the prophet we've been talking
about.
The verse begins.
If you know something about Arabic, you know
this is
So it is part of the incredible mercy
from Allah
that you are lenient with them.
If you had been harsh,
If you had been harsh or hardhearted,
you would have seen men scatter from your
presence.
So pardon them and ask forgiveness for them.
In the urname say,
pardon them means that if people transgress against
you personally, just forgive them. If people transgress
against the hudud of Allah, then ask Allah
to forgive them. Make istighfar for them
and consult them in in in, in the
affair. This means the political affairs.
The ulama asked a question here. Why would
the prophet sallallahu alaihi sallam, whose speech is
wahi and who has isma,
why would he consult
people about political affairs?
So Imam al Razi says he's doing this
to simply set a precedent,
right, because he's the last prophet. Muslim leaders
who come after him are no prophets.
They could make mistakes, so he's setting a
precedent that you have to conduct your affairs
through a shura, through a mutual
consultation
of some point of some sort,
to ensure that, a tyranny doesn't arise.
Wallahu
As
Samarkandi said, Allah is reminding them that he
made his messenger merciful to the believers,
compassionate, and lenient.
If he had been harsh and severe in
speech, they would have left him. However, Allah
made him magnanimous, easygoing,
cheerful,
kind, and gentle. One of the names of
the prophet sallallahu alaihi wasallam, according to Mamus
Suyuti, is ad Behaq,
the smiling prophet, the laughing prophet.
Easygoing.
He's able to diffuse situations. Even with some
humor, he can diffuse
situations.
Right?
One of my favorite examples, Hadith and Bukhari.
Very famous Hadith. The prophet sallallahu alaihi wasallam
is walking in Medina, his city. He's the
head of state with Aisha
And a group of yahud and there was
an animosity between them
during this time between the Muslims and the
yahud. A group of yahud pass him by,
and one of them says, Assamu alaykum, and
the prophet
immediately responds, Wa alaykum.
And so, asam wa'alaikum means may death be
upon you.
Right? This is an interesting this is a
good principle. The prophet sallallahu alaihi sallam, he
said that the mumin
is mutawadir
but he's not Dalil.
There's a difference.
The Mu'min is humble but he's never humiliated.
The Muslim does not humiliate himself.
The Muslim has self respect. The Muslim is
not a doormat.
So very quickly, he says, Wa Alaikum. And
then Aisha thought that the prophet
didn't hear them correctly.
Right? She thought that the Prophet heard Assalamu
Alaikum.
So she turns around and she says, Assalamu
Alaikum, Walla Anatolah,
Waqaddaba Allaha'alaikum,
And death be upon you, and the anger
and wrath of God,
and the curse of God. And the prophet
said, Oh, Mahalan.
Mahalan. Like, take it easy.
Take it easy.
He
said. This is what he told her. Allah
Allah
loves gentleness
in all affairs.
He's the head of state
in Madinah.
People get angry now because
you know they're at a grocery store or
something and somebody says, oh look at this
Muslim
* or whatnot.
The Prophet's in Medina I mean obviously things
like that you know should be addressed, but
this is what you should expect but in
Medina in his own city when he's the
Head of State, this is happening to
him. And look at his response.
It's Hadith and Muslim. Whoever is deprived of
gentleness is deprived of good.
So I should say, didn't you hear what
they said? And he said, didn't you hear
what I said?
Allah
says so continuing,
Qadhi Iyad, he quotes this verse,
1 43.
Thus, we have made you a middle community
so that you, the prophet,
would be,
would be sorry. That you, the Muslims, would
be witnesses against people and so that the
messenger would be a witness against you.
And, but Hassan al Qabisi said in this
ayah, Allah makes it clear the excellence of
our prophet and the excellence,
of his community.
The Umma wasata, the middle nation. This is
verse 143 of 286
right in the middle of Al Baqarah.
So with respect to theology, I might have
mentioned this
here last time, or maybe it was the
other Masjid.
Imam al Razi says that with respect to
theology,
we are we do not,
practice what's known as tashbih,
which is a Christian practice, the practice of
the mujasima,
the anthropomorphous.
The Christians, they put Allah in his creation.
They believe in incarnationalist
theology that God dwelled within his creation.
Or the other extreme, Jewish theology, Ta'atil,
also Muerteseli
theology,
that God is so transcendent that they started
to deny that he even has attributes.
With respect to Christology,
the the Jewish position with respect to Isa
alaihis salam, the Jewish position is that he
is a human
non divine
false prophet.
The Christian position is that he is a
human divine
prophet. Divine.
Alright? So this is based on a doctrine
or dogma they have called hypostatic union.
And Isa, alayhis salaam, is a human being
with 2 natures. He's a 100% god
and a 100% man.
The Muslim position is that he was a
human
non
divine
prophet.
So the essence is human. The particular is
prophet. That's the what and the who of
Islamic
Christology.
With respect to the practical aspect, the most
virtuous lifestyle
for Catholic Christians is
to join a religious order
and take vows of chastity and poverty.
So to be poor and celibate
is the most virtuous type of lifestyle.
For protestants,
one is saved by faith alone. This is
a doctrine called sola fide.
Ultimately,
good works do not factor in at all
at all,
when it comes to one's salvation. So this
leads to a type of antinomianism.
It's one of those fancy words that academics
use. Antinomianism
means a rejection of Sharia.
People who reject a Sharia. There's nothing to
ground them, so they start making claims.
For Jews, at least the Orthodox and Conservative,
the most virtuous life is
where 1 or a person tries to complete
all of the 613
commandments
mentioned in the Torah,
a project that could take several lifetimes.
So a lot of people don't know this,
but orthodox Jews believe in reincarnation.
It's it's a it's a traditional orthodox belief.
It's called Gilgul HaNeshama
in Hebrew.
In other words, the Jewish sharia, the halakah
of Bani Israel
is so vast and so cumbersome,
right, that it takes several lifetimes,
and you have to do all the commandments.
In Islam, there's a balance
according to the Hadith of Gabriel.
Islam, Iman, and Ihsan. Islam in this context
means outward submission.
Iman meaning an inward submission, inward belief, and
then Ihsan is the
relational aspect.
And if there's deficiency in good deeds,
then there's there's purification in the grave. There's.
There's a hard hisab or hard reckoning
on the Yomul Qayama.
There's even according to the Sunni tradition,
some of the Muwahidun, some of the monotheists
that were
lax in their prayer and things like that,
there's a purification in Jahannam,
and they'll come out of that eventually.
So good works means means something.
Ultimately, we're saved by grace.
Eventually.
So it's a middle way, the prophet. The
the Quran says eat and drink, but not
to excess.
The prophet said,
Marriage is my
sunnah, my normative practice. Whoever turns away from
my practice is not from me.
These are all sort of the aspects of
the Ummah Wasata, Ummah Ten Wasata.
Allah says another ayah.
In this, the messenger is a witness against
you, and you are witnesses against the people.
And then he quotes this fame famous verse,
verse 41 from Anissa.
How will it be when we bring a
witness from every community and we bring you
as a witness against these?
And the prophet, sallallahu alaihi sallam, he
he had, Billah ibn Mas'ud recite this ayah.
And when he got to this surah, when
he got to this ayah, the Prophet began
to weep according to the hadith.
So he means balanced and good.
Right. Balanced community. Balance is always seen as
something that's good. This is,
you know, this is transhistorical,
transcendental. Even if you go to Eastern philosophy,
the way of the Buddha is the Middle
Way.
If you go, to Confucius, the Middle Way.
Ancient Greek philosophy, Plato said
in Greek, which means never in excess.
He's talking about good things, not bad things.
Allah says
he quotes this other ayah here from Surah
Yunus ayah number 2.
Give good news to those who believe that
they have a sure footing with their lord.
Hasan al Basri, Zayd ibnu Aslam, these are
champions of the Tabi'in.
They said the sure footing, the kadamasidken
mentioned in this ayah, Surah Yunus, ayah number
2, chapter 10, verse 2, is the prophet
sallallahu alaihi sallam.
Abu Sa'id al Khudri, who's a Sahabi, said
the same thing. Sahala to study said it's
the preordained mercy which Allah placed in Muhammad
salalat
to study is a 3rd century scholar from
Persia.
So you know he's really smart.
Persia. Anyway,
there's another verse here. I I skipped over
it last week,
but verse 256 of Al Baqarah is right
after Ayatul Kursi
where Allah
says, whoever believes in Allah
has taken hold of the firmest handle.
Abdul Rahman al Sulami said this is the
prophet sallallahu alaihi sallam.
So he is sure footing and a firm
handhold.
So you can think of an analogy.
Imagine a parable.
Imagine you have to climb the face of
a steep mountain,
and you have a friend at the top
of the mountain who throws down to you
a safety cable. He says, tie this around
your waist. So you tie the safety cable
around your waist. And then your friend tells
you exactly where to put your feet in
your hands. Put your hand here. Put your
foot here. Put your hand here.
So in this parable, your friend at the
top is Allah
It's only a parable.
The goal is to reach him.
He throws down to you a,
a lifeline,
a,
safety cable.
This is the analogy used.
Hold on tightly, all of you, to the
cable extension, the safety line,
the safety rope, the safety cable, however you
wanna say it, that Allah
extends down for you. And then the hand
holds and the foot holds,
These are the sunnah.
These are the sunnah. Allah
And, of course, the steep hill represents the
dunya. How do we get through the dunya
and meet our friend at the top as
it were?
Yes. We have the Quran and Sunnah.
There are some who tie the rope around
their waist, and they reject
the footholds and the handholds. They say, I
don't need this. I'll find my own way.
So they start climbing and they slip,
and then the rope, right, catches them from
falling. They climb some more and they slip
and the rope catches them and they almost
get to the top. The rope snaps and
they fall and they're doomed
because there's no separating the Quran from sunnah.
It's an illogical position.
The Quran says.
Obey Allah. Obey Allah,
which means obey the Quran. And obey Rasul,
what is that sunnah?
It's an illogical position.
Doesn't make any sense.
It's like someone says I only follow the
Quran and they drink alcohol.
You only follow the Quran?
Really?
Section 3 now. Let's see what we're doing
on time.
It's halfway there. Any questions?
Clarifying
questions or?
Everything's okay?
Alright. Section 3 concerning Allah's kindness and gentleness
to Him.
So he quotes this ayah, which is ayah
43 of atobah
943.
Allah has pardoned you.
Why did you give them leave before it
was clear to you which of them spoke
the truth, and you knew the liars? So
the prophet salallahu alaihi wa sallam is being
admonished here, is reprimanded here
by Allah subhanahu wa ta'ala. And this happens
a few times, a couple of times in
the Quran.
Samarkandi
said that
that Allah that,
that one of the people of knowledge said
Allah has protected the meaning of of Allah
has pardoned you is that Allah has protected
you sound of heart. Why did you then
give them leave?
He says, if the prophet
had first been addressed with the words, why
did you give them leave? If that was
the beginning of the ayah,
he says, his heart might have burst out
of terror
at these words,
a direct reprimand
from Allah
However, Allah informed
him first of pardon
by his mercy so that his heart would
remain calm.
And only then did he say to him,
Why did you give them leave? So the
prophet
he gave some men permission to stay behind
and not go out for the Tabuk
Expedition.
So his point here is that Allah
began the reprimand
to his Habib by saying,
I've already forgiven you,
but why did you why did you give
them leave?
And this is different. If Allah would have
said
right,
according to Imam al Ghazali this is one
of, you know, the names of Al Ghafir,
Al Ghafoor, Al Ghafar.
Ghafara means to conceal something according to Imam
al Ghazali in its etymology.
To conceal it, but it's still kind of
there.
But
Allah is the effacer
erased it completely.
See, Muhammad Ghazali says this is more effectual.
This is this is more,
soothing to the heart that that here Allah
began.
It's completely gone. But why did you give
them leave?
This shows the high station with Allah, says,
which is not hidden from anyone with the
least intelligence. It shows the honor by which
he holds his profit and his kindness to
him. And if the whole of it were
known, the heart would burst.
The same applies to the words. We know
that what they say grieves you.
We know that what they say grieves you,
gives you.
It is not you they call a liar,
but the evildoers,
it is the signs of Allah, the ayatollah,
that they deny.
So what is the ayah saying?
The Mushrikeen did not doubt
the sincerity of the prophet sallallahu alaihi sallam.
Imam al Tabari, Imam al Zahmakhshari,
they mentioned
that they nicknamed him as Sadiq ul Amin.
That was their name for him.
There's not a name given in the Quran
or hadith, although he's called Amin and Sadiq
in sacred texts as well. But this is
before the the.
They claimed
they claimed that the prophet was sort of
sincerely deluded,
but this was also just an excuse.
This is not accurate as well because the
ayah said
They
have in
Arabic.
The verb
yajhadoon
comes from
the word juhud,
kufrjuhud,
is to know something is true in your
heart, but you just can't bring yourself
to acknowledge it with the tongue.
You hold a belief in the Kalb, but
it's not gonna manifest on the tongue. Why?
Out of arrogance
or some sort of ulterior motive, desire,
or out of spite,
right, people who just can't
admit they're wrong about something.
Ali said that Abu Jahl told the prophet,
we do not call you a liar.
We say that what you have brought is
a lie. So Allah revealed this ayah. It
is also related that the prophet was distressed
when his people cried lies against him. So
Jibril alaihi sallam came to him and said,
why are you distressed? He said, my people
have called me a liar. Jibril said, they
know
that you are telling the truth.
Then Allah sent down this ayah.
So this was very shocking to the prophet
sallallahu alaihi sallam.
These people who always loved him and trusted
him and gave him these lofty titles, they're
suddenly accusing him of being a liar.
You know I don't know if I can
give an adequate analogy.
You know who Galileo was?
He's an Italian astronomer from 17th century. You
guys know Galileo.
Galileo probably had a 200 IQ
and, he was a Catholic
and,
so he was a genius. Everyone knew he
was a genius. Imagine, like, he goes to
some of his colleagues
and he says, you know, I think it's
heliocentrism.
I think the earth is going around the
sun.
And they say, what, are you stupid?
Imagine how that would hit him. How can
I be stupid? I'm Galileo.
You've called me a genius my whole life
and now I'm suddenly stupid? It doesn't make
any sense.
You just don't like what I'm saying because
it there's something
about your doctrine that it doesn't sit well
with you.
It's like the, allegory in the caves that
Plato gives in the Republic.
There's people sitting in the cave looking at
shadows on the wall. One man gets up
and sees the
actual forms, the the reality
of what's casting the shadows. So he goes
back to the people and he says, this
is fake.
This is a reflection.
Reality is outside. And they say, shut up
and sit down.
You don't know what you're talking about. They
start beating him. So he sits down. But
now he's blind. He can't see the shadows
anymore.
People just get,
they get comfortable in their ways.
Right? So Imam Tabari says
the real reason why they rejected the Quran
is because of their moral stubbornness.
They did not want to be moral people.
They enjoyed their hedonistic lifestyles.
So the prophets,
theocentrism, he put God at the center. His
moral principles would compromise their positions
of power and influence
and pleasure.
So most of the mushrikeen
actually respected the prophet sallallahu alaihi sallam. They
respected him, but they could not accept his
message.
Conversely,
most of the Bani Israel in Yathrib, in
Medina to Al Manomura,
they they respected his message.
It's Tawhid,
but they can't accept the man
because
he's not Jewish. He's Arab.
And there was a prevalent belief amongst them.
I mean, systematic Jewish theology
wasn't born for another 400 years.
Apparently, there was a belief that there are
no gentile prophets.
The hadith says that many of the Jews
in Medina did believe he was a prophet.
Bukhari says that there's a hadith, relates to
hadith, that they would sneeze in his presence
on purpose.
See him walk by.
And then the prophet would say, You hamakumullah.
It's a emin
because they they thought he was a prophet
but he's for the Arabs.
He's not for us.
Right?
This type of thing.
Alright.
Oh, by the way, that verse, we know
we know that what they say grieves you
is not you they call a liar but
the evildoers. That's
chapter 6 verse 33.
Now on page 14.
Then Allah consoles him. This is the 2nd
full paragraph.
Then Allah consoles him and makes him rejoice
by what he says about those before and
the promise of his help to come. So
Allah tells the prophet
in the next ayah, ayah 34, Surah Al
messengers before you were belied.
And they endured patiently that they were called
liars.
And they suffered
until our help came to them.
And then Kadi Iyadi mentions among the things
that are mentioned about his special qualities, the
of the prophet
is that Allah,
addresses
the other prophets by their actual first names,
the Isma Alam. Yeah
Adam, Yeah Nur, Yeah Ibrahim,
Yeah Musa, Yeah Dawood,
Yeah Isa Damariam,
Yeah Zakaria,
Yeah Yahya.
But he never says you Muhammad in the
Quran.
And Allah
uses the title of the prophet
Section 4, concerning Allah swearing by his imminent,
by his immense worth.
Allah quotes the ayah
72,
By your life, Allah takes an oath by
the life of the prophet they
are wandering about in their drunkenness.
And
ibn Abbas said, I have not heard that
Allah made an oath by the life of
any other person.
Allah did not create, originate, or make any
soul that he honored more than the soul
of the prophet, say, salam.
Allah
says What surah is this?
Yes. I think that's good.
The commentators disagree about the meaning of yaseen,
saying different things about it. Abu Muhammad Makhi
related that the prophet said, I have ten
names with my lord.
I think this hadith is
in the Shamayil as well. He mentioned Taha
and Yaseen.
So these are from the Ayat Mutashabi
hat.
These are these are obscure verses that are
not
definitively
established in their meanings.
There are 29 surah of the Quran that
begin with these
as they're called, these disjointed letters.
So, Allahu Alam. Some some of the ulema
engaged in a tawil.
Tawil is like a esoteric exegesis.
But all of them
say. Nobody really knows.
But that's the thing about a scholar, you
say. Nobody knows, and they say, well, maybe
it means this.
Abdul Rahman Abdul Rahman al Sulami said,
Ja'far as Sadiq, who was a great imam
of Ahlus Sunaw al Jama'a, by the way.
Ja'far as Sadiq is the 6th imam of
the Shia.
But this
we claim him as a Sunni imam.
He was the teacher of Malik ibn Anas
and Abu Hanifa. He's the great great great
grandson of the prophet sallallahu alaihi sallam, Mujaffar
as Sadiq.
He said the meaning of yasin is you
sayyid,
addressing the prophet sallallahu alaihi sallam.
There's a popular book that some of our
brethren love called Kitab I Tawhid
by,
Muhammad Abdul Wahhab.
Very popular book,
where he says that calling the prophet say
it is not preferable.
He
quotes a hadith of Abu Dawood,
but he classifies it as weak.
But he says, nonetheless, he quotes a hadith
that a waft, a delegation from Bani Amar,
came to the prophet sallallahu alaihi wa sallam,
and they said,
You are our sayyid.
And the prophet said,
Allah is the sayyid.
Then he continued
don't let shaitan provoke you.
In other words, be careful about exaggerating
my status.
This is not a prohibition against calling him
Sayyid.
Right?
He is a Sayyid.
In fact, the prophet sallallahu alaihi wasallam,
he said, inna ibnihada
Sayyidun.
Who is he talking about?
Imam Hassan,
his grandson.
How can Imam Hassan be a Sayyid but
the prophet sallallahu alaihi wa sallam is not
Sayyid or it's not preferable
to call him Sayid. The prophet said in
a hadith that is absolutely sound.
I am the master of the children of
Adam,
and it's not a boast. This is the
truth.
Allah subhanahu wa ta'ala says in the Quran
about Yahya alaihi sallam.
The maqam of Yahya is not the maqam
of the prophet sallallahu alaihi sallam.
Yahya is not even from
the.
That yaha is called sayyid.
So if you know your aqidah,
then it is preferable
to refer to the prophet salallahu alaihi wasallam
as Sayyid
because this is the reality.
If you don't know aqeedah
and you're using terms for Allah and for
the prophet
then, right, like the prophet sallallahu alaihi wasallam,
he said don't write down the hadith initially
so so that it's not confused with the
Quran. But when you become familiar with the
Quran, you become familiar with the hadith, then
start recording things. Record my hadith.
You know?
This is why when you make, like,
when you make dawah to someone, you don't
you should the first,
you should you know, you shouldn't be talking
about jinn
in your first dawah attempt.
Right? You should talk about tauhid.
Or you start, you know, giving expositions of
the Sharia and things like that.
You're gonna lose people.
Allah
says
Even
Abbas said
that these letters are
oaths,
qasam,
by which Allah swears.
He and other people have said various things.
Sahala to study said Alif is Allah,
Lam is Jibril,
and Meem is Muhammad
sallallahu alaihi sallam.
Section 5
concerning Allah's oath
to con to confirm his place with him.
So here, Qadhi Iyad, he quotes the entire
Surah wadduha.
The translation says Surah 94, but that's incorrect.
Surah 93.
Allah says and Imam al Su'udi, by the
way, he says about this Surah, Surah 93,
duha, as well as al inshirah, the Surah
that follows after it. Al Suriiti says in
the Iqan that this is one of 1
of 3 or 4 times worship prophet sallallahu
alaihi wa sallam received a surah
through interior
locution
without angelic mediation,
that this surah was placed directly into his
heart, directly by Allah
without the mediation of Jibreel alayhi
She translates your lord has so by the
forenoon in the night when it is still,
your lord has neither forsaken you nor hates
you. So the the Arabic doesn't say you.
Right? Even though is a
generally requires a direct object,
Allah subhanahu wa ta'ala doesn't give a direct
object because Allah subhanahu wa ta'ala would never
hint that he hates the prophet salallahu alayhi
wa sallam.
Why was why would Allah say this? Your
Lord has not forsaken you. And what does
he hate? And has understood you. But he
doesn't say that. It's because
according to
the tasir,
the Aspabu Nzul,
that there was a break in the revelation
for a few days or months. There's a
difference of opinion. Some of the mushrikeen were
making fun of the prophet sallallahu alaihi sallam,
and they say things like His lord has
forsaken him, and he hates him.
What is later is better than what is
former. That's literally what it says. The afterlife
is better than a dunya, but the Arabic
doesn't say dunya.
Mean a dunya.
You know, ula.
It could mean dunya. The afterlife is better
than the
the dunya for you. Or you can take
it to mean what comes later is better
than what's happening now.
There's going to be Medina later.
That's better. There's still going to be problems
in Medina, that's life.
But it's going to be better than now.
And sofa. Sofa is used in Arabic for
distant future. It's going to take some time
but eventually your Lord will give you something
and immediately you're going to be pleased.
But you have to go through some
some trials.
According to Abu Nu'aim, Imam al Daylami, the
prophet sallallahu alaihi sallam, said, I
will never be pleased while one person from
my ummah is in the fire. When this
ayah ayah was revealed,
That,
soon will your lord give you something and
you'll be pleased.
What will the lord give him?
Kotha,
Shafa,
make him head of state in Medina.
All of these things come in the future.
And then Allah
isn't
the Allah?
No. And then Allah,
he he he he gives us 3 rhetorical
questions.
He gives the prophet 3 rhetorical questions
as reminders of past blessings.
And this is a good way of dealing
with depression. The prophet was a little bit
down during this time.
And psychologists say that a good way of
coming out of depression
is just remind yourself of the blessings in
your life. Sit down and just think about
the blessings.
What's happened in the past?
Were you not did he not find you
an orphan
and give you shelter? His father died before
he was born. His mother died when he
was 6. His grandfather died when he was
8. Abu Talib raised him. Abu Talib was
the means by which Allah sheltered his prophet.
And the prophet returned the favor, by the
way. When Abu Talib was much older, he
had some financial issues.
He couldn't take care of all of his
sons. So the prophet said, give me one.
He said, take Ali.
So ibn Ali was raised in the Ahlulbayt
of the prophet salallahu alaihi wa sallam, in
the house of the prophet salallahu alaihi wa
sallam.
This is a bad translation that she made
here.
Did he not find you misguided?
That's a terrible translation.
Here does not mean misguided.
It means to be searching for something,
wandering.
Well
is it threatened?
That's
it. I have an old edition.
Any questions?
Yeah.
It signifies,
a type of a type of greatness
or allima in that object itself. And this
is something that the pre Islamic Arabs, the
Shu'ara, the poets, would have recognized.
So the Quran is not poetry,
but it is poetic
because Allah
is is is appealing to the the initial
audience of the Quran.
And so the initial audience are 7th century
Arabs that are extremely gifted in poetry.
Right? Now the interesting thing about the Quran
is, according to Imam Baqilani,
it doesn't fit any of the meters of
Jahlil poetry.
This is what al Baghdani considers to be
sort of an element of the ajaz of
the Quran,
element of the sort of inimitability
of the Quran,
is that it's just unclassifiable.
Right? The Arabs didn't know what to do
with it.
But pre Islamic Arab poetry had these types
of oath statements,
oath clusters as they're called.
Right?
So it appealed to their sort of tastes
and they knew that if Allah
is taking an oath by something
then that thing must be great.
Right. So
Allah only takes oaths
by great things in the Quran, and we
can only take oaths by Allah.
We don't take oaths by anything else.
Any other questions?
I just wanna finish this part right here
and tell them yes. Oh, go ahead. No.
No. Go ahead.
Yeah. Go ahead.
I don't know if I need to repeat
the question. Just comparing the the offer that
the prophet asked for compared to the offer
that that or not that the prophet asked
for or that was given to the prophet
compared to the prophet compared to that we
Yeah. So according to our prophetology,
a prophet is,
any prophet is
incapable of
consciously disobeying
Allah Subhanahu Wa Ta'ala.
But they can make errors in judgment.
So this was a slip in the judgment
of the Prophet because he's not all knowing.
He doesn't he's not infallible in that sense
that Allah is perfect.
Right? So prophets can make errors and judgments.
Yunus
According to his judgment, these people in Nineveh,
they're not gonna believe in the tawhid.
So he said to himself, let me go
to a different city for the dawah. But
But he didn't take permission from Allah
So Allah dealt with him partially because
the higher the maqam, the more that's expected
from you.
Right?
That's why, you know, sometimes you have someone
who has a lot of knowledge, it might
even be a Hafiz of Quran,
who is really not doing what he's supposed
to be doing and things go really bad
in his life,
really bad,
because there's a high expectation from this person.
Right? As far as us,
we commit,
you know, tabayir sin.
So when we ask Allah
for
we're asking for Allah
to completely
efface all of those sins.
Whereas with the prophet
all those minor sort of slips of errors
and judgments are effaced.
So one of the one of the
favorite duas of the prophet
This is one of his most favorite duas,
especially during the month of Ramadan.
So
inshallah ta'ala,
make du'a, call on the name Al Afu
and Al Yom Al Qiyamah. These things that
we do are completely just erased from the
record. There's no trace of them. That's what
it means.
Any other questions
from the sister's side?
Yeah. I just wanted to make that comment.
So it's been corrected.
Wandering
instead of misguided.
That the prophet was searching for a sharia,
a revealed law.
He never strayed from tawhid,
and he was never immoral even by the
standards of the sharia, even before the sharia.
He was from the Hunafa. He was from
the Abraham Abrahamic
monotheists
who were still around in Mecca at the
time. He never worshiped idols.
Did he not find you needy
and enrich you? So Imam al Badawi here
says
that this is a reference to our mother
Khadija tul Kubra,
that the Allah
is reminding the prophet
of the blessing of a a good and
supportive wife, that she was his first disciple,
that she encouraged him.
There's a hadith in Abu Dawood that we're
told that years after the death of Khadija,
when the prophet sallallahu alaihi wasallam was living
in Medina,
a necklace once owned by Khadija
was brought to Medina in order to ransom
one of the captives at Badr.
And Aisha says when the prophet saw it,
That he had this, like, intense sensitivity and
tenderness
towards just an object from his first wife.
Because she he had remembered how much he
had. Well, that's the comma.
We'll continue next week, inshallah.