Ali Ataie – Description of Prophet Muhammad in Quran & Hadith Prophetology Series (Part 2)

Ali Ataie
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AI: Summary ©

The speaker discusses various aspects of Islam, including its meaning and use, its use in the Bible, and its impact on religion. They also mention various religious positions and the importance of avoiding political affairs and seeking forgiveness. The transcript provides insight into the history and importance of the Bible, including its use of "has" in Arabic, and emphasizes the need to remember gratitude and avoid mistakes in the language used. The importance of recording one's hadith and not giving up until the end of the world is also emphasized.

AI: Summary ©

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			So
		
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			we're continuing,
		
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			this is our 2nd week, Kitabushifa.
		
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			We're gonna actually continue here with the first
		
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			chapter.
		
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			There's
		
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			very important points that Claudia Ariad makes in
		
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			this chapter, so we'll stick with it.
		
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			Inshallah, we only did the first section last
		
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			week, which was 9 pages.
		
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			The first chapter is about 30 pages.
		
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			So those who want to follow along in
		
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			the English translation, this is page 10, part
		
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			1,
		
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			chapter 1, section 2.
		
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			Section 2 is called this, Allah
		
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			describing him as
		
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			a witness
		
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			and the praise and honor entailed by that.
		
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			So Allah
		
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			he begin
		
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			he begins by quoting a verse from Allah
		
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			This is an exquisitely beautiful ayah from the
		
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			Quran, which is in Surah Al Ahazab,
		
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			verses number 4546.
		
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			Oh prophet,
		
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			we have sent you as a witness, a
		
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			bringer of good news, and a warner
		
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			calling to Allah
		
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			with his permission
		
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			and as a light giving lamp. So
		
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			Qadi Iyad, he says in this ayah, Allah
		
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			endows his prophet
		
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			with all the ranks of nobility and every
		
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			praiseworthy quality.
		
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			He made him a witness over his community
		
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			by the fact that he has conveyed the
		
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			message to them. So one of the duties
		
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			of a prophet is called tablir.
		
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			He has to convey the message.
		
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			That is one of his special qualities. He
		
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			is a bringer of good news to the
		
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			people who obey him, a warner to the
		
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			people who rebel against him.
		
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			He calls for the oneness of Allah to
		
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			worship him. He is a light giving lamp
		
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			by which people are guided to the truth.
		
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			One thing to notice here from
		
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			a linguistic standpoint, according to Muslim philologists,
		
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			all of these titles of the prophet
		
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			in these two ayahs, they're all indefinite nouns
		
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			called And according to rhetoric,
		
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			the
		
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			denotes a degree of greatness that is outside
		
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			of our frames of reference.
		
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			For example, Allah
		
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			That the the,
		
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			kufar from the Ahlul Kitab and from the
		
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			mushrikeen,
		
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			They will not break away from their kuffar
		
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			until Al Bayinah. That's a definite article.
		
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			What is Al Bayinah?
		
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			A messenger from God, not the messenger of
		
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			God. Like what a messenger from God
		
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			who,
		
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			recites purified scriptures.
		
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			So shahidan, umubashiran,
		
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			wanadiran, wadaiyan, wadaiyan, wusirajalmuniran,
		
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			These are all indefinite nouns.
		
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			In this ayah, Allah subhanahu wa ta'ala refers
		
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			to the prophet sallallahu alaihi wa sallam as
		
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			a Siraj. This word is used 4 times
		
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			in the entire Quran. If you have a
		
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			concordance, you can look this up. Three times,
		
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			it's explicitly talking about the sun, the shams.
		
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			And here, the prophet sallallahu alaihi wa sallam
		
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			is called Siraj,
		
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			and then this noun is qualified.
		
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			Thank you so much. I'm still having throat
		
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			issues, so I need to drink warm beverages.
		
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			Allah contagious. InshaAllah. It's not corona.
		
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			This,
		
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			noun is qualified by the adjective munir.
		
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			Munir is
		
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			a form for active participle ismsail,
		
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			which is related to the word nur,
		
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			and it means something that spreads light. So
		
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			a lamp that emanates light
		
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			and illuminates those around him. So just as
		
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			the sun illuminates
		
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			those in its orbit,
		
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			the prophet sallallahu alaihi sallam illuminates those in
		
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			his orbit,
		
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			the Sahaba and any who come into contact
		
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			with him.
		
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			Atay ibn Uyasr said, I met Abdullah ibn
		
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			Amr al-'As and said, describe the messenger of
		
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			Allah to me. He replied, certainly, by Allah,
		
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			some of the characteristics by which he is
		
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			described in the Quran can also be found
		
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			in the Tawra. Now
		
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			in,
		
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			in hadith or or statements from the salaf
		
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			where the word Tawra is mentioned even in
		
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			the Quran,
		
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			The Torah doesn't necessarily mean the first five
		
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			books of the Christian bible,
		
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			the Pentateuch, the books of Moses. The word
		
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			Torah amongst the Bani Israel
		
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			is a very loose term.
		
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			In fact, Torah could be could signify,
		
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			the the the the whole of their corpus
		
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			of sacred literature.
		
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			So any so any so Torah could mean,
		
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			a Jewish sacred text of some sort, not
		
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			necessarily
		
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			the first five books of Moses. Anyway,
		
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			so it
		
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			says
		
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			according,
		
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			to Abdul ibn Amr al-'as, there is a
		
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			description of the prophet sallallahu alaihi sallam in
		
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			some sacred Jewish text. Oh, prophet, we have
		
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			sent you as a witness,
		
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			a bringer of good news and a warner
		
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			and a refuge for the unleaded.
		
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			You are my slave and my messenger. I
		
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			have called you the one whom people rely,
		
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			one who is neither coarse nor vulgar and
		
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			who neither shouts in the markets
		
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			nor repays evil with evil, but rather pardons
		
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			and forgives.
		
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			Allah will not take him back to himself
		
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			until the crooked community has been straightened out
		
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			by him. And they say, there is no
		
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			god but Allah. Through him, blind eyes, deaf
		
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			ears, and covered hearts
		
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			will be opened, end quote. Something similar is
		
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			reported from Abdullah ibn Salam and Ka'ab al
		
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			Ahbar, and both of these are scholars of
		
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			Bani Israel
		
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			who converted to Islam. Abdullah ibn Salam is
		
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			a is a celebrated Sahabi, and Ka'ab al
		
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			Ahbar is a Tabiri.
		
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			This is it seems like to me this
		
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			is a commentary,
		
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			a paraphrase and a commentary of a passage
		
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			in the Hebrew Bible, which is called Isaiah
		
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			chapter 42,
		
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			in the Tanakh, the Hebrew Bible.
		
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			It's also found in the Christian bible. I
		
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			believe that Isaiah chapter 42
		
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			is a clear Muhammadan typology, a foreshadowing
		
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			of the prophet sallallahu alaihi sallam. I'll just
		
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			give you a few highlights,
		
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			from that chapter in the bible. The Hebrew
		
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			says,
		
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			behold my Abd, my servant.
		
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			So we're going to have a description of
		
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			someone whose primary title is Abd.
		
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			Of course, the primary title of the prophet
		
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			sallallahu alaihi wa sallam in the Quran is
		
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			and so forth.
		
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			This is his primary title. Behold my servant
		
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			whom I uphold.
		
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			The Hebrew of Isaiah 42 continues,
		
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			in whom my soul delights.
		
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			And then it says,
		
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			I've put my upon him. The speaker is
		
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			obviously god here,
		
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			and he's saying that I have put my
		
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			upon this, my spirit of inspiration,
		
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			my spirit of guidance, my spirit of revelation.
		
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			He
		
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			will bring judgment or law in order to
		
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			the Goyim.
		
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			Goyim is a Hebrew word meaning gentiles,
		
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			non Jews.
		
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			The word in Arabic for goi, which is
		
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			the singular of Goyim, is
		
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			ummi. So the prophet sallallahu alaihi wa sallam
		
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			is called a nabi'il ummi in the Quran.
		
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			This has different meanings, the unlettered prophet or
		
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			the gentile prophet.
		
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			This is one of the meanings of Nabi'il
		
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			Umni, the gentile prophet, the prophet that was
		
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			prophesied,
		
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			the non Jewish gentile prophet, the universal messenger.
		
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			And then it says interestingly, again, Isaiah 42,
		
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			in the Hebrew,
		
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			which means he will not raise his voice
		
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			in the marketplace.
		
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			And our mother Aisha, she described the prophet
		
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			exactly
		
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			with these words.
		
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			He doesn't raise his voice in the marketplace.
		
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			And this is an indication this is a
		
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			way of saying that the prophet's character was
		
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			very mild mild mannered,
		
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			sallallahu alaihi wa sallam. And this is how
		
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			he's actually described by Sayyidina Ali in the
		
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			famous hadith in the Shema'il of Imam Atirmidih,
		
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			layinuljanebi,
		
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			that he's easygoing,
		
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			mild mannered.
		
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			This is how he's described in the Torah
		
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			in this passage in this sacred Hebrew Jewish
		
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			text.
		
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			And then it goes on to say in
		
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			Isaiah 42, it calls this Abd Birit 'Am.
		
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			Birit means mifak
		
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			and 'am means am, general, universal, a universal
		
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			covenant.
		
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			This this Abd, this prophet, this unlettered prophet,
		
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			this gentile prophet
		
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			is.
		
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			Right?
		
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			And then it says Orgoyim.
		
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			He is Orgoyim in Hebrew. If I were
		
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			to translate that into Arabic, it would be
		
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			He is Nurul Umiyyin. He is the light
		
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			of the gentiles.
		
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			He is the light of the unlettered.
		
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			And then it goes on to talk about
		
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			how the Kedarites are going to adopt this
		
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			prophet's message. The Kedarites are descendants of someone
		
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			named Qaydar. Qaydar,
		
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			according to Ibn Hisham,
		
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			is one of the sons of Ismail alaihi
		
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			sallam.
		
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			And Ibn Hisham, he traces the Prophet's ancestry,
		
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			salallahu alaihi salam, all the way back to
		
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			Qaydar or kedar.
		
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			In fact, in in Hebrew,
		
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			a very popular way of saying Arabic is
		
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			to say Layshan Qaydar, the tongue lisan of
		
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			of qaydar.
		
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			And then, Qadi Iyadi quotes the ayah, the
		
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			famous ayah in the Quran.
		
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			Those who follow the messenger,
		
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			the unletered prophet, the gentile prophet.
		
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			Also means the motherly prophet, like the nurturing
		
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			prophet,
		
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			whom they find mentioned in the Torah and
		
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			in the Injil
		
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			and in the gospel,
		
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			commanding them to the right, forbidding them, from
		
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			wrong,
		
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			making lawful for them the good things, and
		
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			making unlawful for them the foul things,
		
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			relieving from them their burdens and the fetters
		
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			that are on them,
		
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			those who believe in him and aid him
		
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			and help him and follow the light which
		
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			has been sent down to him. They are
		
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			the prosperous. This is Surah Al Arab,
		
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			Surah 7 verse 157.
		
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			There's a famous,
		
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			Jewish scholar who became a Muslim. He's a
		
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			12th century
		
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			Jewish scholar. His name was Shamu El Ben
		
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			Yehuda Al Maghribi.
		
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			A lot of people don't know about him.
		
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			He was actually the son of a Moroccan
		
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			rabbi,
		
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			and he converted to Islam based on a
		
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			dream he had.
		
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			And then he wrote this incredible book called
		
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			Ifhamul Yahud,
		
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			the confounding of the Jews, in which he
		
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			argues against Judaism and for Islam.
		
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			And he argues for the messiahship
		
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			of Isa alaihis salam. It's a very interesting
		
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			book, and there's an autobiographical
		
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			element in his book, The Confounding of the
		
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			Jews by Shammuel
		
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			Ben Yehuda Al Magrabi.
		
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			So he tells us how he became a
		
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			Muslim. He said that he was he was
		
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			sleeping. He had a dream. In his dream,
		
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			he sees this very old man sitting under
		
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			a tree.
		
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			So he approaches the man and the man
		
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			identifies himself as the prophet Samuel.
		
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			This is a prophet in the Old Testament.
		
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			He might be mentioned in the Quran indirectly
		
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			as a Nabi
		
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			Badam Musa, a prophet after Moses, peace be
		
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			upon him.
		
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			So then Shammuel, the prophet Samuel,
		
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			begins to quote something from the Torah
		
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			to Shammuel, then Yehudah al Mahribi.
		
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			And he quotes to him Deuteronomy
		
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			18 18. This is a famous passage in
		
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			the Hebrew Bible that says
		
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			so on and so forth. That that God
		
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			is the speaker, and he says I'm going
		
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			to raise up a prophet from the brethren
		
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			of the Israelites who's going to be like
		
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			Moses, a prophet like Moses, and I shall
		
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			put my words into this prophet's mouth, and
		
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			I and whatever he says is only by
		
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			command.
		
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			Right? So then,
		
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			Shamuel, he says to the prophet Samuel, that's
		
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			you. Right?
		
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			We were taught that that prophet is you.
		
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			And then he said that the prophet Samuel
		
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			became angry and stood up and walked away
		
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			from him. And then he said he woke
		
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			up suddenly.
		
00:13:07 --> 00:13:08
			And then he said he fell back asleep,
		
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			and it was just before Fajr.
		
00:13:11 --> 00:13:12
			There's a hadith of the prophet sallallahu alaihi
		
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			sallam.
		
00:13:15 --> 00:13:18
			The most true dreams are just before Fajr,
		
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			during the time of suhoor.
		
00:13:21 --> 00:13:23
			So he says he fell asleep again, and
		
00:13:23 --> 00:13:24
			he said he woke up. He had another
		
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			dream. He's walking down a corridor
		
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			into a courtyard,
		
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			and a man passes him, And the man
		
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			says to him, Adir Rasulallah,
		
00:13:32 --> 00:13:35
			obey the Messenger of God. And he comes
		
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			into the courtyard, and he sees the Prophet
		
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			And he said the prophet was very busy.
		
00:13:39 --> 00:13:42
			He was preparing for a huzwa, a military
		
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			expedition.
		
00:13:43 --> 00:13:44
			So Shamuel, he goes right up to the
		
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			prophet sallallahu alaihi sallam, and he says he
		
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			takes the prophet's hand, and he says,
		
00:13:52 --> 00:13:54
			And he took great pride
		
00:13:54 --> 00:13:56
			that he that the prophet himself took his
		
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			shahada in his dream. Now he couldn't actually
		
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			voice,
		
00:14:00 --> 00:14:03
			he couldn't admit that he'd become Muslim because
		
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			it was a dangerous situation for him. His
		
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			father was a rabbi.
		
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			But years later, he did. But he made
		
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			it a point in his autobiography
		
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			that I was able to say, Anneka, and
		
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			I bear witness that you are the Messenger
		
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			of God rather than Muhammad rasulullah.
		
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			Very interesting text.
		
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			Anyway, the the dominant opinion is that,
		
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			or a strong opinion is that many of
		
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			the,
		
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			descriptions of the prophet sallallahu alaihi wa sallam
		
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			have been lifted from the Torah and the
		
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			gospel
		
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			and that the text has been corrupted
		
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			is.
		
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			Imam al Razi doesn't necessarily agree with this
		
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			and says if you look hard enough, you'll
		
00:14:42 --> 00:14:43
			find that there are in fact,
		
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			descriptions of him, but it takes a sort
		
00:14:46 --> 00:14:47
			of more sophisticated
		
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			analysis.
		
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			And then, Qadhi Arya, he mentions this beautiful
		
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			ayah from Surah al Imran. Verse
		
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			159,
		
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			this iconic ayah,
		
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			which sort of demonstrates,
		
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			the description of the prophet we've been talking
		
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			about.
		
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			The verse begins.
		
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			If you know something about Arabic, you know
		
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			this is
		
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			So it is part of the incredible mercy
		
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			from Allah
		
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			that you are lenient with them.
		
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			If you had been harsh,
		
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			If you had been harsh or hardhearted,
		
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			you would have seen men scatter from your
		
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			presence.
		
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			So pardon them and ask forgiveness for them.
		
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			In the urname say,
		
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			pardon them means that if people transgress against
		
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			you personally, just forgive them. If people transgress
		
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			against the hudud of Allah, then ask Allah
		
00:15:58 --> 00:16:01
			to forgive them. Make istighfar for them
		
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			and consult them in in in, in the
		
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			affair. This means the political affairs.
		
00:16:08 --> 00:16:10
			The ulama asked a question here. Why would
		
00:16:10 --> 00:16:13
			the prophet sallallahu alaihi sallam, whose speech is
		
00:16:13 --> 00:16:14
			wahi and who has isma,
		
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			why would he consult
		
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			people about political affairs?
		
00:16:19 --> 00:16:22
			So Imam al Razi says he's doing this
		
00:16:22 --> 00:16:23
			to simply set a precedent,
		
00:16:24 --> 00:16:27
			right, because he's the last prophet. Muslim leaders
		
00:16:27 --> 00:16:28
			who come after him are no prophets.
		
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			They could make mistakes, so he's setting a
		
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			precedent that you have to conduct your affairs
		
00:16:35 --> 00:16:37
			through a shura, through a mutual
		
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			consultation
		
00:16:38 --> 00:16:40
			of some point of some sort,
		
00:16:40 --> 00:16:43
			to ensure that, a tyranny doesn't arise.
		
00:16:45 --> 00:16:45
			Wallahu
		
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			As
		
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			Samarkandi said, Allah is reminding them that he
		
00:16:50 --> 00:16:52
			made his messenger merciful to the believers,
		
00:16:53 --> 00:16:55
			compassionate, and lenient.
		
00:16:56 --> 00:16:57
			If he had been harsh and severe in
		
00:16:57 --> 00:17:00
			speech, they would have left him. However, Allah
		
00:17:00 --> 00:17:02
			made him magnanimous, easygoing,
		
00:17:02 --> 00:17:02
			cheerful,
		
00:17:03 --> 00:17:05
			kind, and gentle. One of the names of
		
00:17:05 --> 00:17:07
			the prophet sallallahu alaihi wasallam, according to Mamus
		
00:17:07 --> 00:17:08
			Suyuti, is ad Behaq,
		
00:17:08 --> 00:17:11
			the smiling prophet, the laughing prophet.
		
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			Easygoing.
		
00:17:15 --> 00:17:17
			He's able to diffuse situations. Even with some
		
00:17:17 --> 00:17:18
			humor, he can diffuse
		
00:17:19 --> 00:17:19
			situations.
		
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			Right?
		
00:17:21 --> 00:17:23
			One of my favorite examples, Hadith and Bukhari.
		
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			Very famous Hadith. The prophet sallallahu alaihi wasallam
		
00:17:26 --> 00:17:28
			is walking in Medina, his city. He's the
		
00:17:28 --> 00:17:30
			head of state with Aisha
		
00:17:30 --> 00:17:32
			And a group of yahud and there was
		
00:17:32 --> 00:17:33
			an animosity between them
		
00:17:34 --> 00:17:35
			during this time between the Muslims and the
		
00:17:35 --> 00:17:37
			yahud. A group of yahud pass him by,
		
00:17:38 --> 00:17:40
			and one of them says, Assamu alaykum, and
		
00:17:40 --> 00:17:40
			the prophet
		
00:17:41 --> 00:17:43
			immediately responds, Wa alaykum.
		
00:17:45 --> 00:17:47
			And so, asam wa'alaikum means may death be
		
00:17:47 --> 00:17:48
			upon you.
		
00:17:49 --> 00:17:51
			Right? This is an interesting this is a
		
00:17:51 --> 00:17:53
			good principle. The prophet sallallahu alaihi sallam, he
		
00:17:53 --> 00:17:54
			said that the mumin
		
00:17:55 --> 00:17:56
			is mutawadir
		
00:17:57 --> 00:17:58
			but he's not Dalil.
		
00:17:59 --> 00:18:00
			There's a difference.
		
00:18:00 --> 00:18:04
			The Mu'min is humble but he's never humiliated.
		
00:18:05 --> 00:18:07
			The Muslim does not humiliate himself.
		
00:18:08 --> 00:18:10
			The Muslim has self respect. The Muslim is
		
00:18:10 --> 00:18:11
			not a doormat.
		
00:18:12 --> 00:18:13
			So very quickly, he says, Wa Alaikum. And
		
00:18:13 --> 00:18:15
			then Aisha thought that the prophet
		
00:18:16 --> 00:18:17
			didn't hear them correctly.
		
00:18:18 --> 00:18:21
			Right? She thought that the Prophet heard Assalamu
		
00:18:21 --> 00:18:22
			Alaikum.
		
00:18:22 --> 00:18:25
			So she turns around and she says, Assalamu
		
00:18:25 --> 00:18:26
			Alaikum, Walla Anatolah,
		
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			Waqaddaba Allaha'alaikum,
		
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			And death be upon you, and the anger
		
00:18:32 --> 00:18:33
			and wrath of God,
		
00:18:34 --> 00:18:35
			and the curse of God. And the prophet
		
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			said, Oh, Mahalan.
		
00:18:37 --> 00:18:38
			Mahalan. Like, take it easy.
		
00:18:40 --> 00:18:41
			Take it easy.
		
00:18:43 --> 00:18:43
			He
		
00:18:44 --> 00:18:45
			said. This is what he told her. Allah
		
00:18:49 --> 00:18:50
			Allah
		
00:18:52 --> 00:18:52
			loves gentleness
		
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			in all affairs.
		
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			He's the head of state
		
00:18:56 --> 00:18:57
			in Madinah.
		
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			People get angry now because
		
00:19:00 --> 00:19:02
			you know they're at a grocery store or
		
00:19:02 --> 00:19:04
			something and somebody says, oh look at this
		
00:19:04 --> 00:19:05
			Muslim
		
00:19:05 --> 00:19:07
			* or whatnot.
		
00:19:07 --> 00:19:10
			The Prophet's in Medina I mean obviously things
		
00:19:10 --> 00:19:12
			like that you know should be addressed, but
		
00:19:12 --> 00:19:14
			this is what you should expect but in
		
00:19:14 --> 00:19:16
			Medina in his own city when he's the
		
00:19:16 --> 00:19:17
			Head of State, this is happening to
		
00:19:18 --> 00:19:19
			him. And look at his response.
		
00:19:25 --> 00:19:28
			It's Hadith and Muslim. Whoever is deprived of
		
00:19:28 --> 00:19:30
			gentleness is deprived of good.
		
00:19:34 --> 00:19:35
			So I should say, didn't you hear what
		
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			they said? And he said, didn't you hear
		
00:19:37 --> 00:19:38
			what I said?
		
00:19:42 --> 00:19:42
			Allah
		
00:19:43 --> 00:19:44
			says so continuing,
		
00:19:45 --> 00:19:47
			Qadhi Iyad, he quotes this verse,
		
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			1 43.
		
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			Thus, we have made you a middle community
		
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			so that you, the prophet,
		
00:19:57 --> 00:19:57
			would be,
		
00:19:58 --> 00:20:00
			would be sorry. That you, the Muslims, would
		
00:20:00 --> 00:20:02
			be witnesses against people and so that the
		
00:20:02 --> 00:20:04
			messenger would be a witness against you.
		
00:20:05 --> 00:20:07
			And, but Hassan al Qabisi said in this
		
00:20:07 --> 00:20:09
			ayah, Allah makes it clear the excellence of
		
00:20:09 --> 00:20:10
			our prophet and the excellence,
		
00:20:11 --> 00:20:12
			of his community.
		
00:20:13 --> 00:20:15
			The Umma wasata, the middle nation. This is
		
00:20:15 --> 00:20:17
			verse 143 of 286
		
00:20:17 --> 00:20:19
			right in the middle of Al Baqarah.
		
00:20:21 --> 00:20:23
			So with respect to theology, I might have
		
00:20:23 --> 00:20:24
			mentioned this
		
00:20:25 --> 00:20:27
			here last time, or maybe it was the
		
00:20:27 --> 00:20:27
			other Masjid.
		
00:20:28 --> 00:20:30
			Imam al Razi says that with respect to
		
00:20:30 --> 00:20:30
			theology,
		
00:20:32 --> 00:20:34
			we are we do not,
		
00:20:34 --> 00:20:36
			practice what's known as tashbih,
		
00:20:37 --> 00:20:39
			which is a Christian practice, the practice of
		
00:20:39 --> 00:20:39
			the mujasima,
		
00:20:40 --> 00:20:41
			the anthropomorphous.
		
00:20:42 --> 00:20:44
			The Christians, they put Allah in his creation.
		
00:20:45 --> 00:20:46
			They believe in incarnationalist
		
00:20:47 --> 00:20:49
			theology that God dwelled within his creation.
		
00:20:51 --> 00:20:54
			Or the other extreme, Jewish theology, Ta'atil,
		
00:20:54 --> 00:20:55
			also Muerteseli
		
00:20:56 --> 00:20:56
			theology,
		
00:20:57 --> 00:20:59
			that God is so transcendent that they started
		
00:20:59 --> 00:21:01
			to deny that he even has attributes.
		
00:21:05 --> 00:21:06
			With respect to Christology,
		
00:21:06 --> 00:21:09
			the the Jewish position with respect to Isa
		
00:21:09 --> 00:21:11
			alaihis salam, the Jewish position is that he
		
00:21:11 --> 00:21:12
			is a human
		
00:21:14 --> 00:21:14
			non divine
		
00:21:15 --> 00:21:16
			false prophet.
		
00:21:17 --> 00:21:20
			The Christian position is that he is a
		
00:21:20 --> 00:21:21
			human divine
		
00:21:22 --> 00:21:23
			prophet. Divine.
		
00:21:24 --> 00:21:27
			Alright? So this is based on a doctrine
		
00:21:27 --> 00:21:29
			or dogma they have called hypostatic union.
		
00:21:30 --> 00:21:32
			And Isa, alayhis salaam, is a human being
		
00:21:32 --> 00:21:35
			with 2 natures. He's a 100% god
		
00:21:35 --> 00:21:36
			and a 100% man.
		
00:21:37 --> 00:21:39
			The Muslim position is that he was a
		
00:21:39 --> 00:21:40
			human
		
00:21:40 --> 00:21:40
			non
		
00:21:41 --> 00:21:41
			divine
		
00:21:42 --> 00:21:42
			prophet.
		
00:21:43 --> 00:21:46
			So the essence is human. The particular is
		
00:21:46 --> 00:21:48
			prophet. That's the what and the who of
		
00:21:48 --> 00:21:49
			Islamic
		
00:21:49 --> 00:21:49
			Christology.
		
00:21:51 --> 00:21:54
			With respect to the practical aspect, the most
		
00:21:54 --> 00:21:55
			virtuous lifestyle
		
00:21:56 --> 00:21:58
			for Catholic Christians is
		
00:21:58 --> 00:22:00
			to join a religious order
		
00:22:00 --> 00:22:02
			and take vows of chastity and poverty.
		
00:22:04 --> 00:22:05
			So to be poor and celibate
		
00:22:06 --> 00:22:08
			is the most virtuous type of lifestyle.
		
00:22:10 --> 00:22:11
			For protestants,
		
00:22:11 --> 00:22:13
			one is saved by faith alone. This is
		
00:22:13 --> 00:22:16
			a doctrine called sola fide.
		
00:22:16 --> 00:22:17
			Ultimately,
		
00:22:17 --> 00:22:20
			good works do not factor in at all
		
00:22:20 --> 00:22:21
			at all,
		
00:22:22 --> 00:22:24
			when it comes to one's salvation. So this
		
00:22:24 --> 00:22:26
			leads to a type of antinomianism.
		
00:22:27 --> 00:22:29
			It's one of those fancy words that academics
		
00:22:29 --> 00:22:30
			use. Antinomianism
		
00:22:30 --> 00:22:32
			means a rejection of Sharia.
		
00:22:32 --> 00:22:34
			People who reject a Sharia. There's nothing to
		
00:22:34 --> 00:22:37
			ground them, so they start making claims.
		
00:22:40 --> 00:22:43
			For Jews, at least the Orthodox and Conservative,
		
00:22:43 --> 00:22:45
			the most virtuous life is
		
00:22:46 --> 00:22:49
			where 1 or a person tries to complete
		
00:22:49 --> 00:22:50
			all of the 613
		
00:22:51 --> 00:22:51
			commandments
		
00:22:52 --> 00:22:53
			mentioned in the Torah,
		
00:22:54 --> 00:22:57
			a project that could take several lifetimes.
		
00:22:58 --> 00:23:00
			So a lot of people don't know this,
		
00:23:00 --> 00:23:02
			but orthodox Jews believe in reincarnation.
		
00:23:03 --> 00:23:05
			It's it's a it's a traditional orthodox belief.
		
00:23:05 --> 00:23:07
			It's called Gilgul HaNeshama
		
00:23:07 --> 00:23:08
			in Hebrew.
		
00:23:09 --> 00:23:12
			In other words, the Jewish sharia, the halakah
		
00:23:12 --> 00:23:13
			of Bani Israel
		
00:23:13 --> 00:23:15
			is so vast and so cumbersome,
		
00:23:17 --> 00:23:19
			right, that it takes several lifetimes,
		
00:23:19 --> 00:23:21
			and you have to do all the commandments.
		
00:23:25 --> 00:23:26
			In Islam, there's a balance
		
00:23:27 --> 00:23:29
			according to the Hadith of Gabriel.
		
00:23:30 --> 00:23:34
			Islam, Iman, and Ihsan. Islam in this context
		
00:23:34 --> 00:23:35
			means outward submission.
		
00:23:36 --> 00:23:38
			Iman meaning an inward submission, inward belief, and
		
00:23:38 --> 00:23:40
			then Ihsan is the
		
00:23:40 --> 00:23:41
			relational aspect.
		
00:23:42 --> 00:23:44
			And if there's deficiency in good deeds,
		
00:23:45 --> 00:23:48
			then there's there's purification in the grave. There's.
		
00:23:50 --> 00:23:53
			There's a hard hisab or hard reckoning
		
00:23:53 --> 00:23:54
			on the Yomul Qayama.
		
00:23:56 --> 00:23:59
			There's even according to the Sunni tradition,
		
00:24:00 --> 00:24:02
			some of the Muwahidun, some of the monotheists
		
00:24:02 --> 00:24:03
			that were
		
00:24:03 --> 00:24:05
			lax in their prayer and things like that,
		
00:24:05 --> 00:24:07
			there's a purification in Jahannam,
		
00:24:08 --> 00:24:10
			and they'll come out of that eventually.
		
00:24:11 --> 00:24:13
			So good works means means something.
		
00:24:13 --> 00:24:15
			Ultimately, we're saved by grace.
		
00:24:19 --> 00:24:20
			Eventually.
		
00:24:22 --> 00:24:24
			So it's a middle way, the prophet. The
		
00:24:24 --> 00:24:26
			the Quran says eat and drink, but not
		
00:24:26 --> 00:24:27
			to excess.
		
00:24:27 --> 00:24:28
			The prophet said,
		
00:24:34 --> 00:24:35
			Marriage is my
		
00:24:35 --> 00:24:38
			sunnah, my normative practice. Whoever turns away from
		
00:24:38 --> 00:24:40
			my practice is not from me.
		
00:24:44 --> 00:24:46
			These are all sort of the aspects of
		
00:24:46 --> 00:24:48
			the Ummah Wasata, Ummah Ten Wasata.
		
00:24:54 --> 00:24:55
			Allah says another ayah.
		
00:24:56 --> 00:24:58
			In this, the messenger is a witness against
		
00:24:58 --> 00:24:59
			you, and you are witnesses against the people.
		
00:25:00 --> 00:25:02
			And then he quotes this fame famous verse,
		
00:25:03 --> 00:25:04
			verse 41 from Anissa.
		
00:25:12 --> 00:25:14
			How will it be when we bring a
		
00:25:14 --> 00:25:16
			witness from every community and we bring you
		
00:25:16 --> 00:25:17
			as a witness against these?
		
00:25:18 --> 00:25:20
			And the prophet, sallallahu alaihi sallam, he
		
00:25:20 --> 00:25:23
			he had, Billah ibn Mas'ud recite this ayah.
		
00:25:23 --> 00:25:24
			And when he got to this surah, when
		
00:25:24 --> 00:25:26
			he got to this ayah, the Prophet began
		
00:25:26 --> 00:25:28
			to weep according to the hadith.
		
00:25:30 --> 00:25:32
			So he means balanced and good.
		
00:25:33 --> 00:25:35
			Right. Balanced community. Balance is always seen as
		
00:25:35 --> 00:25:37
			something that's good. This is,
		
00:25:37 --> 00:25:39
			you know, this is transhistorical,
		
00:25:39 --> 00:25:42
			transcendental. Even if you go to Eastern philosophy,
		
00:25:43 --> 00:25:44
			the way of the Buddha is the Middle
		
00:25:44 --> 00:25:45
			Way.
		
00:25:46 --> 00:25:48
			If you go, to Confucius, the Middle Way.
		
00:25:48 --> 00:25:50
			Ancient Greek philosophy, Plato said
		
00:25:51 --> 00:25:54
			in Greek, which means never in excess.
		
00:25:55 --> 00:25:57
			He's talking about good things, not bad things.
		
00:25:59 --> 00:26:00
			Allah says
		
00:26:01 --> 00:26:03
			he quotes this other ayah here from Surah
		
00:26:03 --> 00:26:04
			Yunus ayah number 2.
		
00:26:11 --> 00:26:12
			Give good news to those who believe that
		
00:26:12 --> 00:26:14
			they have a sure footing with their lord.
		
00:26:18 --> 00:26:20
			Hasan al Basri, Zayd ibnu Aslam, these are
		
00:26:20 --> 00:26:22
			champions of the Tabi'in.
		
00:26:22 --> 00:26:25
			They said the sure footing, the kadamasidken
		
00:26:25 --> 00:26:28
			mentioned in this ayah, Surah Yunus, ayah number
		
00:26:28 --> 00:26:31
			2, chapter 10, verse 2, is the prophet
		
00:26:31 --> 00:26:32
			sallallahu alaihi sallam.
		
00:26:36 --> 00:26:38
			Abu Sa'id al Khudri, who's a Sahabi, said
		
00:26:38 --> 00:26:41
			the same thing. Sahala to study said it's
		
00:26:41 --> 00:26:44
			the preordained mercy which Allah placed in Muhammad
		
00:26:44 --> 00:26:44
			salalat
		
00:26:46 --> 00:26:47
			to study is a 3rd century scholar from
		
00:26:47 --> 00:26:48
			Persia.
		
00:26:50 --> 00:26:51
			So you know he's really smart.
		
00:26:54 --> 00:26:55
			Persia. Anyway,
		
00:26:58 --> 00:26:59
			there's another verse here. I I skipped over
		
00:26:59 --> 00:27:00
			it last week,
		
00:27:01 --> 00:27:04
			but verse 256 of Al Baqarah is right
		
00:27:04 --> 00:27:05
			after Ayatul Kursi
		
00:27:06 --> 00:27:07
			where Allah
		
00:27:08 --> 00:27:09
			says, whoever believes in Allah
		
00:27:10 --> 00:27:13
			has taken hold of the firmest handle.
		
00:27:18 --> 00:27:19
			Abdul Rahman al Sulami said this is the
		
00:27:19 --> 00:27:21
			prophet sallallahu alaihi sallam.
		
00:27:21 --> 00:27:24
			So he is sure footing and a firm
		
00:27:24 --> 00:27:24
			handhold.
		
00:27:25 --> 00:27:27
			So you can think of an analogy.
		
00:27:28 --> 00:27:29
			Imagine a parable.
		
00:27:31 --> 00:27:32
			Imagine you have to climb the face of
		
00:27:32 --> 00:27:33
			a steep mountain,
		
00:27:35 --> 00:27:36
			and you have a friend at the top
		
00:27:36 --> 00:27:39
			of the mountain who throws down to you
		
00:27:39 --> 00:27:42
			a safety cable. He says, tie this around
		
00:27:42 --> 00:27:44
			your waist. So you tie the safety cable
		
00:27:44 --> 00:27:46
			around your waist. And then your friend tells
		
00:27:46 --> 00:27:48
			you exactly where to put your feet in
		
00:27:48 --> 00:27:50
			your hands. Put your hand here. Put your
		
00:27:50 --> 00:27:51
			foot here. Put your hand here.
		
00:27:52 --> 00:27:53
			So in this parable, your friend at the
		
00:27:53 --> 00:27:54
			top is Allah
		
00:27:55 --> 00:27:56
			It's only a parable.
		
00:27:58 --> 00:28:00
			The goal is to reach him.
		
00:28:01 --> 00:28:03
			He throws down to you a,
		
00:28:04 --> 00:28:04
			a lifeline,
		
00:28:05 --> 00:28:06
			a,
		
00:28:06 --> 00:28:07
			safety cable.
		
00:28:10 --> 00:28:11
			This is the analogy used.
		
00:28:15 --> 00:28:17
			Hold on tightly, all of you, to the
		
00:28:17 --> 00:28:19
			cable extension, the safety line,
		
00:28:20 --> 00:28:22
			the safety rope, the safety cable, however you
		
00:28:22 --> 00:28:23
			wanna say it, that Allah
		
00:28:25 --> 00:28:29
			extends down for you. And then the hand
		
00:28:29 --> 00:28:30
			holds and the foot holds,
		
00:28:33 --> 00:28:34
			These are the sunnah.
		
00:28:35 --> 00:28:37
			These are the sunnah. Allah
		
00:28:38 --> 00:28:40
			And, of course, the steep hill represents the
		
00:28:40 --> 00:28:42
			dunya. How do we get through the dunya
		
00:28:43 --> 00:28:45
			and meet our friend at the top as
		
00:28:45 --> 00:28:45
			it were?
		
00:28:46 --> 00:28:48
			Yes. We have the Quran and Sunnah.
		
00:28:52 --> 00:28:54
			There are some who tie the rope around
		
00:28:54 --> 00:28:55
			their waist, and they reject
		
00:28:56 --> 00:28:58
			the footholds and the handholds. They say, I
		
00:28:58 --> 00:28:59
			don't need this. I'll find my own way.
		
00:28:59 --> 00:29:01
			So they start climbing and they slip,
		
00:29:02 --> 00:29:04
			and then the rope, right, catches them from
		
00:29:04 --> 00:29:06
			falling. They climb some more and they slip
		
00:29:06 --> 00:29:07
			and the rope catches them and they almost
		
00:29:07 --> 00:29:09
			get to the top. The rope snaps and
		
00:29:09 --> 00:29:10
			they fall and they're doomed
		
00:29:12 --> 00:29:14
			because there's no separating the Quran from sunnah.
		
00:29:14 --> 00:29:16
			It's an illogical position.
		
00:29:17 --> 00:29:18
			The Quran says.
		
00:29:19 --> 00:29:21
			Obey Allah. Obey Allah,
		
00:29:21 --> 00:29:24
			which means obey the Quran. And obey Rasul,
		
00:29:24 --> 00:29:25
			what is that sunnah?
		
00:29:27 --> 00:29:29
			It's an illogical position.
		
00:29:30 --> 00:29:31
			Doesn't make any sense.
		
00:29:34 --> 00:29:35
			It's like someone says I only follow the
		
00:29:35 --> 00:29:37
			Quran and they drink alcohol.
		
00:29:38 --> 00:29:39
			You only follow the Quran?
		
00:29:40 --> 00:29:40
			Really?
		
00:29:49 --> 00:29:51
			Section 3 now. Let's see what we're doing
		
00:29:51 --> 00:29:52
			on time.
		
00:29:53 --> 00:29:54
			It's halfway there. Any questions?
		
00:29:55 --> 00:29:56
			Clarifying
		
00:29:56 --> 00:29:57
			questions or?
		
00:29:59 --> 00:30:00
			Everything's okay?
		
00:30:01 --> 00:30:03
			Alright. Section 3 concerning Allah's kindness and gentleness
		
00:30:03 --> 00:30:04
			to Him.
		
00:30:05 --> 00:30:07
			So he quotes this ayah, which is ayah
		
00:30:07 --> 00:30:08
			43 of atobah
		
00:30:09 --> 00:30:09
			943.
		
00:30:11 --> 00:30:12
			Allah has pardoned you.
		
00:30:12 --> 00:30:14
			Why did you give them leave before it
		
00:30:14 --> 00:30:15
			was clear to you which of them spoke
		
00:30:15 --> 00:30:17
			the truth, and you knew the liars? So
		
00:30:17 --> 00:30:19
			the prophet salallahu alaihi wa sallam is being
		
00:30:19 --> 00:30:22
			admonished here, is reprimanded here
		
00:30:22 --> 00:30:24
			by Allah subhanahu wa ta'ala. And this happens
		
00:30:24 --> 00:30:25
			a few times, a couple of times in
		
00:30:25 --> 00:30:26
			the Quran.
		
00:30:28 --> 00:30:28
			Samarkandi
		
00:30:29 --> 00:30:29
			said that
		
00:30:30 --> 00:30:31
			that Allah that,
		
00:30:31 --> 00:30:33
			that one of the people of knowledge said
		
00:30:33 --> 00:30:35
			Allah has protected the meaning of of Allah
		
00:30:35 --> 00:30:37
			has pardoned you is that Allah has protected
		
00:30:37 --> 00:30:39
			you sound of heart. Why did you then
		
00:30:39 --> 00:30:40
			give them leave?
		
00:30:41 --> 00:30:42
			He says, if the prophet
		
00:30:43 --> 00:30:45
			had first been addressed with the words, why
		
00:30:45 --> 00:30:47
			did you give them leave? If that was
		
00:30:47 --> 00:30:49
			the beginning of the ayah,
		
00:30:51 --> 00:30:53
			he says, his heart might have burst out
		
00:30:53 --> 00:30:54
			of terror
		
00:30:54 --> 00:30:55
			at these words,
		
00:30:56 --> 00:30:57
			a direct reprimand
		
00:30:58 --> 00:30:58
			from Allah
		
00:30:59 --> 00:31:01
			However, Allah informed
		
00:31:01 --> 00:31:03
			him first of pardon
		
00:31:04 --> 00:31:06
			by his mercy so that his heart would
		
00:31:06 --> 00:31:06
			remain calm.
		
00:31:07 --> 00:31:09
			And only then did he say to him,
		
00:31:10 --> 00:31:12
			Why did you give them leave? So the
		
00:31:12 --> 00:31:12
			prophet
		
00:31:13 --> 00:31:15
			he gave some men permission to stay behind
		
00:31:15 --> 00:31:17
			and not go out for the Tabuk
		
00:31:17 --> 00:31:17
			Expedition.
		
00:31:18 --> 00:31:20
			So his point here is that Allah
		
00:31:20 --> 00:31:21
			began the reprimand
		
00:31:22 --> 00:31:23
			to his Habib by saying,
		
00:31:25 --> 00:31:27
			I've already forgiven you,
		
00:31:27 --> 00:31:29
			but why did you why did you give
		
00:31:29 --> 00:31:30
			them leave?
		
00:31:33 --> 00:31:34
			And this is different. If Allah would have
		
00:31:34 --> 00:31:35
			said
		
00:31:37 --> 00:31:38
			right,
		
00:31:39 --> 00:31:41
			according to Imam al Ghazali this is one
		
00:31:41 --> 00:31:43
			of, you know, the names of Al Ghafir,
		
00:31:43 --> 00:31:45
			Al Ghafoor, Al Ghafar.
		
00:31:46 --> 00:31:48
			Ghafara means to conceal something according to Imam
		
00:31:48 --> 00:31:49
			al Ghazali in its etymology.
		
00:31:50 --> 00:31:51
			To conceal it, but it's still kind of
		
00:31:51 --> 00:31:52
			there.
		
00:31:53 --> 00:31:53
			But
		
00:31:54 --> 00:31:55
			Allah is the effacer
		
00:31:58 --> 00:32:00
			erased it completely.
		
00:32:00 --> 00:32:03
			See, Muhammad Ghazali says this is more effectual.
		
00:32:03 --> 00:32:04
			This is this is more,
		
00:32:05 --> 00:32:07
			soothing to the heart that that here Allah
		
00:32:07 --> 00:32:08
			began.
		
00:32:09 --> 00:32:11
			It's completely gone. But why did you give
		
00:32:11 --> 00:32:12
			them leave?
		
00:32:14 --> 00:32:16
			This shows the high station with Allah, says,
		
00:32:18 --> 00:32:19
			which is not hidden from anyone with the
		
00:32:19 --> 00:32:21
			least intelligence. It shows the honor by which
		
00:32:21 --> 00:32:24
			he holds his profit and his kindness to
		
00:32:24 --> 00:32:26
			him. And if the whole of it were
		
00:32:26 --> 00:32:27
			known, the heart would burst.
		
00:32:31 --> 00:32:33
			The same applies to the words. We know
		
00:32:33 --> 00:32:35
			that what they say grieves you.
		
00:32:41 --> 00:32:43
			We know that what they say grieves you,
		
00:32:43 --> 00:32:44
			gives you.
		
00:32:52 --> 00:32:54
			It is not you they call a liar,
		
00:32:55 --> 00:32:56
			but the evildoers,
		
00:32:56 --> 00:32:59
			it is the signs of Allah, the ayatollah,
		
00:33:00 --> 00:33:01
			that they deny.
		
00:33:03 --> 00:33:04
			So what is the ayah saying?
		
00:33:05 --> 00:33:07
			The Mushrikeen did not doubt
		
00:33:07 --> 00:33:10
			the sincerity of the prophet sallallahu alaihi sallam.
		
00:33:10 --> 00:33:12
			Imam al Tabari, Imam al Zahmakhshari,
		
00:33:13 --> 00:33:13
			they mentioned
		
00:33:14 --> 00:33:17
			that they nicknamed him as Sadiq ul Amin.
		
00:33:17 --> 00:33:18
			That was their name for him.
		
00:33:19 --> 00:33:20
			There's not a name given in the Quran
		
00:33:20 --> 00:33:23
			or hadith, although he's called Amin and Sadiq
		
00:33:23 --> 00:33:25
			in sacred texts as well. But this is
		
00:33:25 --> 00:33:27
			before the the.
		
00:33:29 --> 00:33:30
			They claimed
		
00:33:31 --> 00:33:33
			they claimed that the prophet was sort of
		
00:33:33 --> 00:33:34
			sincerely deluded,
		
00:33:35 --> 00:33:38
			but this was also just an excuse.
		
00:33:38 --> 00:33:40
			This is not accurate as well because the
		
00:33:40 --> 00:33:41
			ayah said
		
00:33:44 --> 00:33:44
			They
		
00:33:45 --> 00:33:46
			have in
		
00:33:47 --> 00:33:47
			Arabic.
		
00:33:48 --> 00:33:49
			The verb
		
00:33:49 --> 00:33:50
			yajhadoon
		
00:33:50 --> 00:33:51
			comes from
		
00:33:51 --> 00:33:52
			the word juhud,
		
00:33:53 --> 00:33:53
			kufrjuhud,
		
00:33:54 --> 00:33:56
			is to know something is true in your
		
00:33:56 --> 00:33:59
			heart, but you just can't bring yourself
		
00:34:00 --> 00:34:02
			to acknowledge it with the tongue.
		
00:34:03 --> 00:34:05
			You hold a belief in the Kalb, but
		
00:34:05 --> 00:34:07
			it's not gonna manifest on the tongue. Why?
		
00:34:08 --> 00:34:09
			Out of arrogance
		
00:34:10 --> 00:34:13
			or some sort of ulterior motive, desire,
		
00:34:13 --> 00:34:14
			or out of spite,
		
00:34:15 --> 00:34:17
			right, people who just can't
		
00:34:18 --> 00:34:19
			admit they're wrong about something.
		
00:34:20 --> 00:34:22
			Ali said that Abu Jahl told the prophet,
		
00:34:22 --> 00:34:24
			we do not call you a liar.
		
00:34:24 --> 00:34:26
			We say that what you have brought is
		
00:34:26 --> 00:34:28
			a lie. So Allah revealed this ayah. It
		
00:34:28 --> 00:34:30
			is also related that the prophet was distressed
		
00:34:30 --> 00:34:33
			when his people cried lies against him. So
		
00:34:33 --> 00:34:34
			Jibril alaihi sallam came to him and said,
		
00:34:34 --> 00:34:37
			why are you distressed? He said, my people
		
00:34:37 --> 00:34:39
			have called me a liar. Jibril said, they
		
00:34:39 --> 00:34:40
			know
		
00:34:40 --> 00:34:41
			that you are telling the truth.
		
00:34:42 --> 00:34:44
			Then Allah sent down this ayah.
		
00:34:45 --> 00:34:47
			So this was very shocking to the prophet
		
00:34:47 --> 00:34:48
			sallallahu alaihi sallam.
		
00:34:49 --> 00:34:51
			These people who always loved him and trusted
		
00:34:51 --> 00:34:53
			him and gave him these lofty titles, they're
		
00:34:53 --> 00:34:55
			suddenly accusing him of being a liar.
		
00:34:56 --> 00:34:59
			You know I don't know if I can
		
00:34:59 --> 00:35:01
			give an adequate analogy.
		
00:35:01 --> 00:35:03
			You know who Galileo was?
		
00:35:04 --> 00:35:06
			He's an Italian astronomer from 17th century. You
		
00:35:06 --> 00:35:07
			guys know Galileo.
		
00:35:07 --> 00:35:10
			Galileo probably had a 200 IQ
		
00:35:11 --> 00:35:12
			and, he was a Catholic
		
00:35:13 --> 00:35:13
			and,
		
00:35:14 --> 00:35:16
			so he was a genius. Everyone knew he
		
00:35:16 --> 00:35:18
			was a genius. Imagine, like, he goes to
		
00:35:18 --> 00:35:19
			some of his colleagues
		
00:35:19 --> 00:35:21
			and he says, you know, I think it's
		
00:35:21 --> 00:35:21
			heliocentrism.
		
00:35:22 --> 00:35:23
			I think the earth is going around the
		
00:35:23 --> 00:35:24
			sun.
		
00:35:25 --> 00:35:26
			And they say, what, are you stupid?
		
00:35:27 --> 00:35:29
			Imagine how that would hit him. How can
		
00:35:29 --> 00:35:31
			I be stupid? I'm Galileo.
		
00:35:32 --> 00:35:34
			You've called me a genius my whole life
		
00:35:35 --> 00:35:37
			and now I'm suddenly stupid? It doesn't make
		
00:35:37 --> 00:35:37
			any sense.
		
00:35:39 --> 00:35:41
			You just don't like what I'm saying because
		
00:35:41 --> 00:35:43
			it there's something
		
00:35:43 --> 00:35:46
			about your doctrine that it doesn't sit well
		
00:35:46 --> 00:35:46
			with you.
		
00:35:47 --> 00:35:49
			It's like the, allegory in the caves that
		
00:35:49 --> 00:35:50
			Plato gives in the Republic.
		
00:35:51 --> 00:35:53
			There's people sitting in the cave looking at
		
00:35:53 --> 00:35:54
			shadows on the wall. One man gets up
		
00:35:54 --> 00:35:55
			and sees the
		
00:35:56 --> 00:35:57
			actual forms, the the reality
		
00:35:58 --> 00:35:59
			of what's casting the shadows. So he goes
		
00:35:59 --> 00:36:01
			back to the people and he says, this
		
00:36:01 --> 00:36:02
			is fake.
		
00:36:02 --> 00:36:03
			This is a reflection.
		
00:36:04 --> 00:36:05
			Reality is outside. And they say, shut up
		
00:36:05 --> 00:36:06
			and sit down.
		
00:36:07 --> 00:36:08
			You don't know what you're talking about. They
		
00:36:08 --> 00:36:10
			start beating him. So he sits down. But
		
00:36:10 --> 00:36:12
			now he's blind. He can't see the shadows
		
00:36:12 --> 00:36:12
			anymore.
		
00:36:15 --> 00:36:16
			People just get,
		
00:36:17 --> 00:36:19
			they get comfortable in their ways.
		
00:36:20 --> 00:36:22
			Right? So Imam Tabari says
		
00:36:23 --> 00:36:25
			the real reason why they rejected the Quran
		
00:36:26 --> 00:36:28
			is because of their moral stubbornness.
		
00:36:30 --> 00:36:32
			They did not want to be moral people.
		
00:36:32 --> 00:36:34
			They enjoyed their hedonistic lifestyles.
		
00:36:36 --> 00:36:37
			So the prophets,
		
00:36:38 --> 00:36:40
			theocentrism, he put God at the center. His
		
00:36:40 --> 00:36:43
			moral principles would compromise their positions
		
00:36:43 --> 00:36:45
			of power and influence
		
00:36:45 --> 00:36:46
			and pleasure.
		
00:36:48 --> 00:36:49
			So most of the mushrikeen
		
00:36:50 --> 00:36:52
			actually respected the prophet sallallahu alaihi sallam. They
		
00:36:52 --> 00:36:54
			respected him, but they could not accept his
		
00:36:54 --> 00:36:55
			message.
		
00:36:56 --> 00:36:57
			Conversely,
		
00:36:58 --> 00:37:00
			most of the Bani Israel in Yathrib, in
		
00:37:00 --> 00:37:01
			Medina to Al Manomura,
		
00:37:02 --> 00:37:04
			they they respected his message.
		
00:37:05 --> 00:37:06
			It's Tawhid,
		
00:37:06 --> 00:37:08
			but they can't accept the man
		
00:37:09 --> 00:37:09
			because
		
00:37:09 --> 00:37:11
			he's not Jewish. He's Arab.
		
00:37:12 --> 00:37:14
			And there was a prevalent belief amongst them.
		
00:37:14 --> 00:37:15
			I mean, systematic Jewish theology
		
00:37:16 --> 00:37:18
			wasn't born for another 400 years.
		
00:37:20 --> 00:37:22
			Apparently, there was a belief that there are
		
00:37:22 --> 00:37:23
			no gentile prophets.
		
00:37:24 --> 00:37:26
			The hadith says that many of the Jews
		
00:37:26 --> 00:37:27
			in Medina did believe he was a prophet.
		
00:37:28 --> 00:37:30
			Bukhari says that there's a hadith, relates to
		
00:37:30 --> 00:37:32
			hadith, that they would sneeze in his presence
		
00:37:32 --> 00:37:33
			on purpose.
		
00:37:35 --> 00:37:35
			See him walk by.
		
00:37:37 --> 00:37:38
			And then the prophet would say, You hamakumullah.
		
00:37:39 --> 00:37:39
			It's a emin
		
00:37:40 --> 00:37:42
			because they they thought he was a prophet
		
00:37:42 --> 00:37:43
			but he's for the Arabs.
		
00:37:44 --> 00:37:45
			He's not for us.
		
00:37:46 --> 00:37:47
			Right?
		
00:37:47 --> 00:37:48
			This type of thing.
		
00:37:51 --> 00:37:51
			Alright.
		
00:37:53 --> 00:37:55
			Oh, by the way, that verse, we know
		
00:37:55 --> 00:37:57
			we know that what they say grieves you
		
00:37:57 --> 00:37:59
			is not you they call a liar but
		
00:37:59 --> 00:38:00
			the evildoers. That's
		
00:38:02 --> 00:38:04
			chapter 6 verse 33.
		
00:38:08 --> 00:38:10
			Now on page 14.
		
00:38:12 --> 00:38:15
			Then Allah consoles him. This is the 2nd
		
00:38:15 --> 00:38:16
			full paragraph.
		
00:38:17 --> 00:38:19
			Then Allah consoles him and makes him rejoice
		
00:38:19 --> 00:38:21
			by what he says about those before and
		
00:38:21 --> 00:38:24
			the promise of his help to come. So
		
00:38:24 --> 00:38:25
			Allah tells the prophet
		
00:38:25 --> 00:38:28
			in the next ayah, ayah 34, Surah Al
		
00:38:32 --> 00:38:34
			messengers before you were belied.
		
00:38:39 --> 00:38:41
			And they endured patiently that they were called
		
00:38:41 --> 00:38:41
			liars.
		
00:38:43 --> 00:38:44
			And they suffered
		
00:38:48 --> 00:38:50
			until our help came to them.
		
00:38:52 --> 00:38:55
			And then Kadi Iyadi mentions among the things
		
00:38:55 --> 00:38:57
			that are mentioned about his special qualities, the
		
00:38:57 --> 00:38:58
			of the prophet
		
00:38:59 --> 00:38:59
			is that Allah,
		
00:39:01 --> 00:39:02
			addresses
		
00:39:02 --> 00:39:05
			the other prophets by their actual first names,
		
00:39:05 --> 00:39:07
			the Isma Alam. Yeah
		
00:39:07 --> 00:39:10
			Adam, Yeah Nur, Yeah Ibrahim,
		
00:39:10 --> 00:39:12
			Yeah Musa, Yeah Dawood,
		
00:39:12 --> 00:39:13
			Yeah Isa Damariam,
		
00:39:14 --> 00:39:14
			Yeah Zakaria,
		
00:39:15 --> 00:39:15
			Yeah Yahya.
		
00:39:16 --> 00:39:18
			But he never says you Muhammad in the
		
00:39:18 --> 00:39:19
			Quran.
		
00:39:19 --> 00:39:20
			And Allah
		
00:39:21 --> 00:39:23
			uses the title of the prophet
		
00:39:38 --> 00:39:41
			Section 4, concerning Allah swearing by his imminent,
		
00:39:42 --> 00:39:44
			by his immense worth.
		
00:39:45 --> 00:39:46
			Allah quotes the ayah
		
00:39:47 --> 00:39:48
			72,
		
00:39:56 --> 00:39:58
			By your life, Allah takes an oath by
		
00:39:58 --> 00:39:59
			the life of the prophet they
		
00:40:00 --> 00:40:01
			are wandering about in their drunkenness.
		
00:40:02 --> 00:40:03
			And
		
00:40:04 --> 00:40:06
			ibn Abbas said, I have not heard that
		
00:40:06 --> 00:40:08
			Allah made an oath by the life of
		
00:40:08 --> 00:40:09
			any other person.
		
00:40:13 --> 00:40:15
			Allah did not create, originate, or make any
		
00:40:15 --> 00:40:17
			soul that he honored more than the soul
		
00:40:17 --> 00:40:18
			of the prophet, say, salam.
		
00:40:21 --> 00:40:21
			Allah
		
00:40:23 --> 00:40:24
			says What surah is this?
		
00:40:25 --> 00:40:26
			Yes. I think that's good.
		
00:40:29 --> 00:40:31
			The commentators disagree about the meaning of yaseen,
		
00:40:31 --> 00:40:33
			saying different things about it. Abu Muhammad Makhi
		
00:40:33 --> 00:40:35
			related that the prophet said, I have ten
		
00:40:35 --> 00:40:37
			names with my lord.
		
00:40:37 --> 00:40:38
			I think this hadith is
		
00:40:38 --> 00:40:41
			in the Shamayil as well. He mentioned Taha
		
00:40:41 --> 00:40:42
			and Yaseen.
		
00:40:42 --> 00:40:44
			So these are from the Ayat Mutashabi
		
00:40:45 --> 00:40:45
			hat.
		
00:40:46 --> 00:40:48
			These are these are obscure verses that are
		
00:40:48 --> 00:40:49
			not
		
00:40:49 --> 00:40:50
			definitively
		
00:40:50 --> 00:40:52
			established in their meanings.
		
00:40:52 --> 00:40:54
			There are 29 surah of the Quran that
		
00:40:54 --> 00:40:55
			begin with these
		
00:40:57 --> 00:40:59
			as they're called, these disjointed letters.
		
00:41:07 --> 00:41:09
			So, Allahu Alam. Some some of the ulema
		
00:41:09 --> 00:41:10
			engaged in a tawil.
		
00:41:11 --> 00:41:13
			Tawil is like a esoteric exegesis.
		
00:41:14 --> 00:41:15
			But all of them
		
00:41:15 --> 00:41:16
			say. Nobody really knows.
		
00:41:18 --> 00:41:20
			But that's the thing about a scholar, you
		
00:41:20 --> 00:41:21
			say. Nobody knows, and they say, well, maybe
		
00:41:21 --> 00:41:22
			it means this.
		
00:41:25 --> 00:41:28
			Abdul Rahman Abdul Rahman al Sulami said,
		
00:41:29 --> 00:41:31
			Ja'far as Sadiq, who was a great imam
		
00:41:31 --> 00:41:33
			of Ahlus Sunaw al Jama'a, by the way.
		
00:41:34 --> 00:41:36
			Ja'far as Sadiq is the 6th imam of
		
00:41:36 --> 00:41:36
			the Shia.
		
00:41:37 --> 00:41:38
			But this
		
00:41:39 --> 00:41:41
			we claim him as a Sunni imam.
		
00:41:42 --> 00:41:44
			He was the teacher of Malik ibn Anas
		
00:41:44 --> 00:41:47
			and Abu Hanifa. He's the great great great
		
00:41:47 --> 00:41:49
			grandson of the prophet sallallahu alaihi sallam, Mujaffar
		
00:41:49 --> 00:41:50
			as Sadiq.
		
00:41:51 --> 00:41:53
			He said the meaning of yasin is you
		
00:41:53 --> 00:41:54
			sayyid,
		
00:41:55 --> 00:41:57
			addressing the prophet sallallahu alaihi sallam.
		
00:41:59 --> 00:42:01
			There's a popular book that some of our
		
00:42:01 --> 00:42:03
			brethren love called Kitab I Tawhid
		
00:42:05 --> 00:42:05
			by,
		
00:42:05 --> 00:42:07
			Muhammad Abdul Wahhab.
		
00:42:08 --> 00:42:09
			Very popular book,
		
00:42:10 --> 00:42:12
			where he says that calling the prophet say
		
00:42:12 --> 00:42:13
			it is not preferable.
		
00:42:14 --> 00:42:15
			He
		
00:42:15 --> 00:42:17
			quotes a hadith of Abu Dawood,
		
00:42:18 --> 00:42:20
			but he classifies it as weak.
		
00:42:21 --> 00:42:23
			But he says, nonetheless, he quotes a hadith
		
00:42:23 --> 00:42:25
			that a waft, a delegation from Bani Amar,
		
00:42:26 --> 00:42:28
			came to the prophet sallallahu alaihi wa sallam,
		
00:42:29 --> 00:42:29
			and they said,
		
00:42:31 --> 00:42:32
			You are our sayyid.
		
00:42:33 --> 00:42:33
			And the prophet said,
		
00:42:35 --> 00:42:36
			Allah is the sayyid.
		
00:42:37 --> 00:42:38
			Then he continued
		
00:42:39 --> 00:42:41
			don't let shaitan provoke you.
		
00:42:41 --> 00:42:44
			In other words, be careful about exaggerating
		
00:42:44 --> 00:42:45
			my status.
		
00:42:46 --> 00:42:48
			This is not a prohibition against calling him
		
00:42:48 --> 00:42:49
			Sayyid.
		
00:42:50 --> 00:42:50
			Right?
		
00:42:50 --> 00:42:51
			He is a Sayyid.
		
00:42:52 --> 00:42:54
			In fact, the prophet sallallahu alaihi wasallam,
		
00:42:55 --> 00:42:56
			he said, inna ibnihada
		
00:42:57 --> 00:42:58
			Sayyidun.
		
00:42:58 --> 00:43:00
			Who is he talking about?
		
00:43:00 --> 00:43:01
			Imam Hassan,
		
00:43:01 --> 00:43:02
			his grandson.
		
00:43:03 --> 00:43:05
			How can Imam Hassan be a Sayyid but
		
00:43:05 --> 00:43:06
			the prophet sallallahu alaihi wa sallam is not
		
00:43:06 --> 00:43:08
			Sayyid or it's not preferable
		
00:43:08 --> 00:43:10
			to call him Sayid. The prophet said in
		
00:43:10 --> 00:43:12
			a hadith that is absolutely sound.
		
00:43:17 --> 00:43:18
			I am the master of the children of
		
00:43:18 --> 00:43:19
			Adam,
		
00:43:19 --> 00:43:21
			and it's not a boast. This is the
		
00:43:21 --> 00:43:22
			truth.
		
00:43:22 --> 00:43:24
			Allah subhanahu wa ta'ala says in the Quran
		
00:43:24 --> 00:43:26
			about Yahya alaihi sallam.
		
00:43:26 --> 00:43:29
			The maqam of Yahya is not the maqam
		
00:43:29 --> 00:43:30
			of the prophet sallallahu alaihi sallam.
		
00:43:31 --> 00:43:32
			Yahya is not even from
		
00:43:33 --> 00:43:33
			the.
		
00:43:45 --> 00:43:46
			That yaha is called sayyid.
		
00:43:48 --> 00:43:50
			So if you know your aqidah,
		
00:43:51 --> 00:43:52
			then it is preferable
		
00:43:54 --> 00:43:55
			to refer to the prophet salallahu alaihi wasallam
		
00:43:56 --> 00:43:57
			as Sayyid
		
00:43:57 --> 00:43:58
			because this is the reality.
		
00:44:01 --> 00:44:02
			If you don't know aqeedah
		
00:44:02 --> 00:44:04
			and you're using terms for Allah and for
		
00:44:04 --> 00:44:05
			the prophet
		
00:44:06 --> 00:44:08
			then, right, like the prophet sallallahu alaihi wasallam,
		
00:44:08 --> 00:44:10
			he said don't write down the hadith initially
		
00:44:10 --> 00:44:12
			so so that it's not confused with the
		
00:44:12 --> 00:44:14
			Quran. But when you become familiar with the
		
00:44:14 --> 00:44:16
			Quran, you become familiar with the hadith, then
		
00:44:16 --> 00:44:18
			start recording things. Record my hadith.
		
00:44:22 --> 00:44:22
			You know?
		
00:44:23 --> 00:44:24
			This is why when you make, like,
		
00:44:25 --> 00:44:27
			when you make dawah to someone, you don't
		
00:44:27 --> 00:44:28
			you should the first,
		
00:44:29 --> 00:44:30
			you should you know, you shouldn't be talking
		
00:44:30 --> 00:44:31
			about jinn
		
00:44:32 --> 00:44:34
			in your first dawah attempt.
		
00:44:34 --> 00:44:36
			Right? You should talk about tauhid.
		
00:44:39 --> 00:44:41
			Or you start, you know, giving expositions of
		
00:44:41 --> 00:44:43
			the Sharia and things like that.
		
00:44:46 --> 00:44:47
			You're gonna lose people.
		
00:44:52 --> 00:44:52
			Allah
		
00:44:52 --> 00:44:53
			says
		
00:44:55 --> 00:44:56
			Even
		
00:44:57 --> 00:44:58
			Abbas said
		
00:44:59 --> 00:45:00
			that these letters are
		
00:45:00 --> 00:45:01
			oaths,
		
00:45:01 --> 00:45:02
			qasam,
		
00:45:02 --> 00:45:04
			by which Allah swears.
		
00:45:05 --> 00:45:06
			He and other people have said various things.
		
00:45:06 --> 00:45:08
			Sahala to study said Alif is Allah,
		
00:45:09 --> 00:45:11
			Lam is Jibril,
		
00:45:12 --> 00:45:13
			and Meem is Muhammad
		
00:45:13 --> 00:45:14
			sallallahu alaihi sallam.
		
00:45:25 --> 00:45:26
			Section 5
		
00:45:27 --> 00:45:28
			concerning Allah's oath
		
00:45:29 --> 00:45:31
			to con to confirm his place with him.
		
00:45:33 --> 00:45:35
			So here, Qadhi Iyad, he quotes the entire
		
00:45:35 --> 00:45:37
			Surah wadduha.
		
00:45:37 --> 00:45:40
			The translation says Surah 94, but that's incorrect.
		
00:45:41 --> 00:45:42
			Surah 93.
		
00:45:44 --> 00:45:45
			Allah says and Imam al Su'udi, by the
		
00:45:45 --> 00:45:48
			way, he says about this Surah, Surah 93,
		
00:45:48 --> 00:45:51
			duha, as well as al inshirah, the Surah
		
00:45:51 --> 00:45:53
			that follows after it. Al Suriiti says in
		
00:45:53 --> 00:45:56
			the Iqan that this is one of 1
		
00:45:56 --> 00:45:58
			of 3 or 4 times worship prophet sallallahu
		
00:45:58 --> 00:46:00
			alaihi wa sallam received a surah
		
00:46:01 --> 00:46:01
			through interior
		
00:46:02 --> 00:46:02
			locution
		
00:46:03 --> 00:46:04
			without angelic mediation,
		
00:46:05 --> 00:46:08
			that this surah was placed directly into his
		
00:46:08 --> 00:46:09
			heart, directly by Allah
		
00:46:10 --> 00:46:12
			without the mediation of Jibreel alayhi
		
00:46:21 --> 00:46:22
			She translates your lord has so by the
		
00:46:22 --> 00:46:24
			forenoon in the night when it is still,
		
00:46:24 --> 00:46:26
			your lord has neither forsaken you nor hates
		
00:46:26 --> 00:46:29
			you. So the the Arabic doesn't say you.
		
00:46:32 --> 00:46:34
			Right? Even though is a
		
00:46:36 --> 00:46:38
			generally requires a direct object,
		
00:46:38 --> 00:46:40
			Allah subhanahu wa ta'ala doesn't give a direct
		
00:46:40 --> 00:46:43
			object because Allah subhanahu wa ta'ala would never
		
00:46:43 --> 00:46:45
			hint that he hates the prophet salallahu alayhi
		
00:46:45 --> 00:46:46
			wa sallam.
		
00:46:47 --> 00:46:49
			Why was why would Allah say this? Your
		
00:46:49 --> 00:46:51
			Lord has not forsaken you. And what does
		
00:46:51 --> 00:46:53
			he hate? And has understood you. But he
		
00:46:53 --> 00:46:55
			doesn't say that. It's because
		
00:46:55 --> 00:46:56
			according to
		
00:46:57 --> 00:46:58
			the tasir,
		
00:46:59 --> 00:47:00
			the Aspabu Nzul,
		
00:47:02 --> 00:47:03
			that there was a break in the revelation
		
00:47:04 --> 00:47:06
			for a few days or months. There's a
		
00:47:06 --> 00:47:08
			difference of opinion. Some of the mushrikeen were
		
00:47:08 --> 00:47:10
			making fun of the prophet sallallahu alaihi sallam,
		
00:47:13 --> 00:47:14
			and they say things like His lord has
		
00:47:14 --> 00:47:15
			forsaken him, and he hates him.
		
00:47:23 --> 00:47:25
			What is later is better than what is
		
00:47:26 --> 00:47:30
			former. That's literally what it says. The afterlife
		
00:47:30 --> 00:47:31
			is better than a dunya, but the Arabic
		
00:47:31 --> 00:47:32
			doesn't say dunya.
		
00:47:33 --> 00:47:34
			Mean a dunya.
		
00:47:35 --> 00:47:36
			You know, ula.
		
00:47:36 --> 00:47:38
			It could mean dunya. The afterlife is better
		
00:47:38 --> 00:47:39
			than the
		
00:47:40 --> 00:47:42
			the dunya for you. Or you can take
		
00:47:42 --> 00:47:43
			it to mean what comes later is better
		
00:47:43 --> 00:47:45
			than what's happening now.
		
00:47:46 --> 00:47:48
			There's going to be Medina later.
		
00:47:48 --> 00:47:49
			That's better. There's still going to be problems
		
00:47:49 --> 00:47:51
			in Medina, that's life.
		
00:47:52 --> 00:47:53
			But it's going to be better than now.
		
00:48:01 --> 00:48:03
			And sofa. Sofa is used in Arabic for
		
00:48:03 --> 00:48:05
			distant future. It's going to take some time
		
00:48:05 --> 00:48:07
			but eventually your Lord will give you something
		
00:48:07 --> 00:48:09
			and immediately you're going to be pleased.
		
00:48:10 --> 00:48:11
			But you have to go through some
		
00:48:12 --> 00:48:13
			some trials.
		
00:48:14 --> 00:48:16
			According to Abu Nu'aim, Imam al Daylami, the
		
00:48:16 --> 00:48:19
			prophet sallallahu alaihi sallam, said, I
		
00:48:21 --> 00:48:23
			will never be pleased while one person from
		
00:48:23 --> 00:48:25
			my ummah is in the fire. When this
		
00:48:25 --> 00:48:27
			ayah ayah was revealed,
		
00:48:29 --> 00:48:30
			That,
		
00:48:32 --> 00:48:34
			soon will your lord give you something and
		
00:48:34 --> 00:48:35
			you'll be pleased.
		
00:48:37 --> 00:48:39
			What will the lord give him?
		
00:48:40 --> 00:48:41
			Kotha,
		
00:48:41 --> 00:48:41
			Shafa,
		
00:48:44 --> 00:48:46
			make him head of state in Medina.
		
00:48:46 --> 00:48:48
			All of these things come in the future.
		
00:48:48 --> 00:48:49
			And then Allah
		
00:48:51 --> 00:48:52
			isn't
		
00:48:52 --> 00:48:53
			the Allah?
		
00:48:54 --> 00:48:55
			No. And then Allah,
		
00:48:56 --> 00:48:59
			he he he he gives us 3 rhetorical
		
00:48:59 --> 00:49:00
			questions.
		
00:49:00 --> 00:49:02
			He gives the prophet 3 rhetorical questions
		
00:49:03 --> 00:49:05
			as reminders of past blessings.
		
00:49:05 --> 00:49:06
			And this is a good way of dealing
		
00:49:06 --> 00:49:08
			with depression. The prophet was a little bit
		
00:49:08 --> 00:49:09
			down during this time.
		
00:49:10 --> 00:49:12
			And psychologists say that a good way of
		
00:49:12 --> 00:49:13
			coming out of depression
		
00:49:13 --> 00:49:15
			is just remind yourself of the blessings in
		
00:49:15 --> 00:49:17
			your life. Sit down and just think about
		
00:49:17 --> 00:49:18
			the blessings.
		
00:49:19 --> 00:49:20
			What's happened in the past?
		
00:49:24 --> 00:49:26
			Were you not did he not find you
		
00:49:26 --> 00:49:27
			an orphan
		
00:49:27 --> 00:49:29
			and give you shelter? His father died before
		
00:49:29 --> 00:49:31
			he was born. His mother died when he
		
00:49:31 --> 00:49:33
			was 6. His grandfather died when he was
		
00:49:33 --> 00:49:36
			8. Abu Talib raised him. Abu Talib was
		
00:49:36 --> 00:49:38
			the means by which Allah sheltered his prophet.
		
00:49:40 --> 00:49:41
			And the prophet returned the favor, by the
		
00:49:41 --> 00:49:43
			way. When Abu Talib was much older, he
		
00:49:43 --> 00:49:45
			had some financial issues.
		
00:49:45 --> 00:49:46
			He couldn't take care of all of his
		
00:49:46 --> 00:49:48
			sons. So the prophet said, give me one.
		
00:49:48 --> 00:49:50
			He said, take Ali.
		
00:49:50 --> 00:49:52
			So ibn Ali was raised in the Ahlulbayt
		
00:49:52 --> 00:49:54
			of the prophet salallahu alaihi wa sallam, in
		
00:49:54 --> 00:49:55
			the house of the prophet salallahu alaihi wa
		
00:49:55 --> 00:49:55
			sallam.
		
00:49:59 --> 00:50:01
			This is a bad translation that she made
		
00:50:01 --> 00:50:01
			here.
		
00:50:02 --> 00:50:04
			Did he not find you misguided?
		
00:50:04 --> 00:50:05
			That's a terrible translation.
		
00:50:07 --> 00:50:08
			Here does not mean misguided.
		
00:50:09 --> 00:50:11
			It means to be searching for something,
		
00:50:13 --> 00:50:14
			wandering.
		
00:50:14 --> 00:50:15
			Well
		
00:50:18 --> 00:50:19
			is it threatened?
		
00:50:22 --> 00:50:22
			That's
		
00:50:23 --> 00:50:25
			it. I have an old edition.
		
00:52:23 --> 00:52:24
			Any questions?
		
00:52:33 --> 00:52:34
			Yeah.
		
00:52:49 --> 00:52:50
			It signifies,
		
00:52:51 --> 00:52:53
			a type of a type of greatness
		
00:52:54 --> 00:52:56
			or allima in that object itself. And this
		
00:52:56 --> 00:52:58
			is something that the pre Islamic Arabs, the
		
00:52:58 --> 00:53:00
			Shu'ara, the poets, would have recognized.
		
00:53:01 --> 00:53:03
			So the Quran is not poetry,
		
00:53:04 --> 00:53:05
			but it is poetic
		
00:53:06 --> 00:53:06
			because Allah
		
00:53:09 --> 00:53:11
			is is is appealing to the the initial
		
00:53:11 --> 00:53:12
			audience of the Quran.
		
00:53:13 --> 00:53:16
			And so the initial audience are 7th century
		
00:53:16 --> 00:53:18
			Arabs that are extremely gifted in poetry.
		
00:53:19 --> 00:53:21
			Right? Now the interesting thing about the Quran
		
00:53:21 --> 00:53:23
			is, according to Imam Baqilani,
		
00:53:23 --> 00:53:25
			it doesn't fit any of the meters of
		
00:53:25 --> 00:53:26
			Jahlil poetry.
		
00:53:27 --> 00:53:29
			This is what al Baghdani considers to be
		
00:53:29 --> 00:53:31
			sort of an element of the ajaz of
		
00:53:31 --> 00:53:31
			the Quran,
		
00:53:32 --> 00:53:33
			element of the sort of inimitability
		
00:53:34 --> 00:53:34
			of the Quran,
		
00:53:35 --> 00:53:36
			is that it's just unclassifiable.
		
00:53:37 --> 00:53:38
			Right? The Arabs didn't know what to do
		
00:53:38 --> 00:53:39
			with it.
		
00:53:39 --> 00:53:42
			But pre Islamic Arab poetry had these types
		
00:53:42 --> 00:53:43
			of oath statements,
		
00:53:44 --> 00:53:46
			oath clusters as they're called.
		
00:53:46 --> 00:53:47
			Right?
		
00:53:47 --> 00:53:49
			So it appealed to their sort of tastes
		
00:53:49 --> 00:53:51
			and they knew that if Allah
		
00:53:51 --> 00:53:53
			is taking an oath by something
		
00:53:53 --> 00:53:55
			then that thing must be great.
		
00:53:55 --> 00:53:56
			Right. So
		
00:53:56 --> 00:53:57
			Allah only takes oaths
		
00:53:58 --> 00:53:59
			by great things in the Quran, and we
		
00:53:59 --> 00:54:01
			can only take oaths by Allah.
		
00:54:02 --> 00:54:04
			We don't take oaths by anything else.
		
00:54:07 --> 00:54:08
			Any other questions?
		
00:54:10 --> 00:54:12
			I just wanna finish this part right here
		
00:54:12 --> 00:54:14
			and tell them yes. Oh, go ahead. No.
		
00:54:14 --> 00:54:14
			No. Go ahead.
		
00:54:15 --> 00:54:16
			Yeah. Go ahead.
		
00:54:27 --> 00:54:29
			I don't know if I need to repeat
		
00:54:29 --> 00:54:31
			the question. Just comparing the the offer that
		
00:54:31 --> 00:54:33
			the prophet asked for compared to the offer
		
00:54:33 --> 00:54:35
			that that or not that the prophet asked
		
00:54:35 --> 00:54:36
			for or that was given to the prophet
		
00:54:36 --> 00:54:39
			compared to the prophet compared to that we
		
00:54:39 --> 00:54:41
			Yeah. So according to our prophetology,
		
00:54:43 --> 00:54:44
			a prophet is,
		
00:54:45 --> 00:54:46
			any prophet is
		
00:54:47 --> 00:54:48
			incapable of
		
00:54:48 --> 00:54:49
			consciously disobeying
		
00:54:50 --> 00:54:51
			Allah Subhanahu Wa Ta'ala.
		
00:54:52 --> 00:54:54
			But they can make errors in judgment.
		
00:54:54 --> 00:54:57
			So this was a slip in the judgment
		
00:54:57 --> 00:54:59
			of the Prophet because he's not all knowing.
		
00:54:59 --> 00:55:02
			He doesn't he's not infallible in that sense
		
00:55:02 --> 00:55:03
			that Allah is perfect.
		
00:55:04 --> 00:55:06
			Right? So prophets can make errors and judgments.
		
00:55:06 --> 00:55:06
			Yunus
		
00:55:08 --> 00:55:10
			According to his judgment, these people in Nineveh,
		
00:55:10 --> 00:55:12
			they're not gonna believe in the tawhid.
		
00:55:12 --> 00:55:14
			So he said to himself, let me go
		
00:55:14 --> 00:55:16
			to a different city for the dawah. But
		
00:55:16 --> 00:55:17
			But he didn't take permission from Allah
		
00:55:19 --> 00:55:21
			So Allah dealt with him partially because
		
00:55:21 --> 00:55:23
			the higher the maqam, the more that's expected
		
00:55:23 --> 00:55:24
			from you.
		
00:55:25 --> 00:55:25
			Right?
		
00:55:27 --> 00:55:29
			That's why, you know, sometimes you have someone
		
00:55:29 --> 00:55:31
			who has a lot of knowledge, it might
		
00:55:31 --> 00:55:32
			even be a Hafiz of Quran,
		
00:55:33 --> 00:55:35
			who is really not doing what he's supposed
		
00:55:35 --> 00:55:38
			to be doing and things go really bad
		
00:55:38 --> 00:55:39
			in his life,
		
00:55:39 --> 00:55:40
			really bad,
		
00:55:40 --> 00:55:43
			because there's a high expectation from this person.
		
00:55:44 --> 00:55:46
			Right? As far as us,
		
00:55:46 --> 00:55:47
			we commit,
		
00:55:47 --> 00:55:50
			you know, tabayir sin.
		
00:55:54 --> 00:55:55
			So when we ask Allah
		
00:55:56 --> 00:55:56
			for
		
00:55:57 --> 00:55:58
			we're asking for Allah
		
00:55:59 --> 00:56:00
			to completely
		
00:56:00 --> 00:56:02
			efface all of those sins.
		
00:56:02 --> 00:56:03
			Whereas with the prophet
		
00:56:03 --> 00:56:05
			all those minor sort of slips of errors
		
00:56:05 --> 00:56:06
			and judgments are effaced.
		
00:56:09 --> 00:56:10
			So one of the one of the
		
00:56:11 --> 00:56:12
			favorite duas of the prophet
		
00:56:16 --> 00:56:19
			This is one of his most favorite duas,
		
00:56:19 --> 00:56:20
			especially during the month of Ramadan.
		
00:56:24 --> 00:56:25
			So
		
00:56:26 --> 00:56:27
			inshallah ta'ala,
		
00:56:28 --> 00:56:31
			make du'a, call on the name Al Afu
		
00:56:32 --> 00:56:34
			and Al Yom Al Qiyamah. These things that
		
00:56:34 --> 00:56:36
			we do are completely just erased from the
		
00:56:36 --> 00:56:38
			record. There's no trace of them. That's what
		
00:56:38 --> 00:56:39
			it means.
		
00:56:49 --> 00:56:50
			Any other questions
		
00:56:51 --> 00:56:53
			from the sister's side?
		
00:56:55 --> 00:56:56
			Yeah. I just wanted to make that comment.
		
00:56:56 --> 00:56:57
			So it's been corrected.
		
00:56:58 --> 00:56:58
			Wandering
		
00:56:59 --> 00:57:00
			instead of misguided.
		
00:57:03 --> 00:57:05
			That the prophet was searching for a sharia,
		
00:57:05 --> 00:57:07
			a revealed law.
		
00:57:08 --> 00:57:10
			He never strayed from tawhid,
		
00:57:12 --> 00:57:14
			and he was never immoral even by the
		
00:57:14 --> 00:57:16
			standards of the sharia, even before the sharia.
		
00:57:17 --> 00:57:19
			He was from the Hunafa. He was from
		
00:57:19 --> 00:57:20
			the Abraham Abrahamic
		
00:57:21 --> 00:57:21
			monotheists
		
00:57:22 --> 00:57:24
			who were still around in Mecca at the
		
00:57:24 --> 00:57:25
			time. He never worshiped idols.
		
00:57:30 --> 00:57:32
			Did he not find you needy
		
00:57:32 --> 00:57:35
			and enrich you? So Imam al Badawi here
		
00:57:35 --> 00:57:35
			says
		
00:57:36 --> 00:57:38
			that this is a reference to our mother
		
00:57:38 --> 00:57:39
			Khadija tul Kubra,
		
00:57:41 --> 00:57:42
			that the Allah
		
00:57:43 --> 00:57:44
			is reminding the prophet
		
00:57:44 --> 00:57:46
			of the blessing of a a good and
		
00:57:46 --> 00:57:49
			supportive wife, that she was his first disciple,
		
00:57:49 --> 00:57:50
			that she encouraged him.
		
00:57:51 --> 00:57:53
			There's a hadith in Abu Dawood that we're
		
00:57:53 --> 00:57:55
			told that years after the death of Khadija,
		
00:57:56 --> 00:57:57
			when the prophet sallallahu alaihi wasallam was living
		
00:57:57 --> 00:57:58
			in Medina,
		
00:57:59 --> 00:58:01
			a necklace once owned by Khadija
		
00:58:02 --> 00:58:04
			was brought to Medina in order to ransom
		
00:58:04 --> 00:58:06
			one of the captives at Badr.
		
00:58:07 --> 00:58:09
			And Aisha says when the prophet saw it,
		
00:58:13 --> 00:58:15
			That he had this, like, intense sensitivity and
		
00:58:15 --> 00:58:16
			tenderness
		
00:58:16 --> 00:58:18
			towards just an object from his first wife.
		
00:58:19 --> 00:58:21
			Because she he had remembered how much he
		
00:58:21 --> 00:58:23
			had. Well, that's the comma.
		
00:58:24 --> 00:58:25
			We'll continue next week, inshallah.