Ali Ataie – Description of Prophet Muhammad in Quran & Hadith Prophetology Series (Part 3)
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So we're continuing. This is now,
we are in part 1,
chapter 1,
in the middle of section 5
of Kitab al Shifa.
For those following along,
this is the second full paragraph on page
18.
So here, Qali Ayad, he
quotes
from the Quran here, Surah 2 Najam, Surah
53.
The first 18 verses, 53 1 through 18.
So he begins by saying
by the star when it plunges.
And the najam here, the star according to
the exegetes
some of the exegetes is a reference to
the tanzil of the Quran.
Tanzil is a reference to the,
the revelation of the Quran
in continual
installments.
So there's an insal
that's mentioned. An insal is
the Quran being sent down in one shot
as it were on later to Qadr Ina
Anzal Nahu.
Anzal Nahu. This is the verb.
The,
noun is.
So the Quran descending
from the lower to the Samatul Dunya.
And then from the Samatul Dunya,
there's a 10zil.
Every so often,
a few ayaat, over 23 years,
would be revealed to the prophet sallallahu alaihi
sallam.
So this is an opinion of Imam Al
Bukay and Imam Tabari that the meaning of
najam here in 531
is a reference to the
Tanzil of the Quran, that the ayat are
symbolized as a nujum.
Another opinion that Qadhi Iyad mentions here is
that the Najm, and and this is the
opinion of Ja'far ibn Muhammad,
is that it is the prophet,
That he is the najm or it's the
heart of the prophet sallallahu alaihi wasallam.
And he says people say similarly
that in the verses,
So the Tareq verses 1 through 3 by
the heaven and the night star, and we'll
explain to you what is a Tareq, the
night star.
It is a star of piercing brightness.
So he says here that
not only is the Najm mentioned in 531,
a a name of the prophet
or symbol of the prophet,
so is a Taaruk mentioned in Surat Al
Taaruk.
So on Najmi Ida Hawa, this, by the
star when it descends, this is a reference
then to the dissension
or the descent of the prophet
from
on
later
to
Israel.
He continues quoting the
that your
companion is not astray
nor does he
nor does he speak from Caprice. And the
translation here doesn't do it quite justice. No
translation really does.
It should say, nor does he ever speak
from Caprice because when you have ma
as a negating particle of a verb that's
in the imperfect,
the meaning is really never.
This is only a revelation revealed.
And here, the Arabic is a
is a negation followed by an affirmation, as
we said in the previous classes. This is
a very strong way of negating of of
making a statement in Arabic. It's like our
Shahada,
la ilaha illallah.
Inhua illa, in here means it is a
negating particle. Inhua illa wahyu yuh
It is nothing except revelation.
That he only speaks revelation.
Taught to him by 1 mighty in power.
So Imam Tabari here says that this is
a reference to the Mu'alim of the prophet
sallallahu alaihi salam,
who is Jibril Alaihi Salam.
And then he continues to quote
He stood poised while he was on the
higher horizon, then then drew near
and hung suspended 2 bow lengths away or
nearer.
So here,
it's mentioned by Imam al Zumashari, Imam Tabari
that this is a reference to one of
the two times in which the prophet,
saw
Jibril Alaihi Salam
or Jibril alayhis salam appeared to him
in his,
actual created form.
So either Jibril alaihi sallam drew near to
the prophet sallallahu alaihi sallam,
or
Allah subhanahu wa ta'ala drew near to the
prophet sallallahu alaihi sallam. Thumma dana fata dalla.
Then he, the prophet, drew near and he,
Allah, came close.
So not in terms of
space,
time, or distance. If we take the latter,
interpretation that
is a reference to Allah drawing near to
the prophet, sallallahu alaihi wasallam.
We're not talking about anything to do with
any type of physical
space or direction.
Because Allah
transcends space, time, and matter. So then when
it says
that he was within 2 bow lengths or
even closer,
a bow is about 6 feet, 2 bow
lengths is about 12 feet.
So we don't take the literal meaning here.
This is majaz. This is figurative.
The meaning is that
Allah
was very, very close in relationship,
was close to the prophet in love.
This is similar to the meaning of the
hadith Qudsi we quoted last time,
that my servant continues to draw close unto
me
with his Nawafil,
his,
extra credit worship, superogatory worship,
until I love him. So this type of
qurb or closeness or proximity, a relational closeness,
not a physical
closeness.
Of course, the Quran says,
Allah
says, we are closer to the human being
than his jugular vein.
So this ayah
denotes what's known as the immanent deity in,
Western theology.
There's an idea of imminence, closeness of God,
that Allah
is close to the human being, Allah
has concern for the human being, He's not
a cold or reserved or distant deity.
He's not a totally transcendent deity, as in,
like, an Aristotelian god or a deist god.
There's a hadith. There's multiple it's in multiple
books hadith, actually. Sahih Muslim, Abu Dawood, and
Nasai.
Well, the prophet sallallahu alaihi salam, he said
That the closest a servant can be to
his lord is when he is in Sajdah.
So obviously this has nothing to do with
directionality.
Right? So this idea that, you know, Allah
is up in the sky somewhere.
Right?
This idea is grossly anthropomorphic and incorrect, that
if I pray on my roof, that I'm
closer to God or something. The prophet said
whoever is in Sajda is in reality,
closer to Allah
And then he said for aqfiru'a,
so make a lot of Dua and Sajda.
In the Hanafi school, we would do this
in the nafila prayers,
not in the farad.
One of my teachers said that Yunus alaihi
salam was closer to Allah subhanahu wa ta'ala
in reality.
And where was Yunus? He was in he
was
He was in levels of darknesses,
in the belly of the whale, in the
darkness of the night,
the darkness of the ocean.
But he was in Sajda,
and he was making dua, he was making
toba.
One of my teachers said that Yunus alaihi
salam was closer to Allah
at that moment than an angel is
standing in the Beitul Ma'am Betul Ma'amur,
beyond the 7th heaven or in the 7th
heaven,
because Yunus alaihi salam is in sajdah.
So
the ursa say that
then we're saying that at this maqam,
at this station,
the prophet
experienced,
the and he continues to say here. He
continues to quote from
We'll come back to this ayah.
His heart did not lie about what he
saw, or his heart did not lie about
what it saw.
Mentions here
that,
the meaning is
that the prophet
did in fact experience
what's known as the beatific vision of Allah
That he saw Allah
And this is something that's part of our
essential creed. Imam Atahawi says in the
he says
that the beatific vision, gazing upon the countenance
of Allah
is is,
is true,
is a reality
for the people of paradise.
And then he'll,
quote the
that on that day, faces will be illuminated,
gazing toward their lord.
So,
he suggests that Allah
that
that the prophet
saw Allah with
his The here is translated as heart.
It's one of the ways of saying heart
in Arabic.
Sometimes it's translated as
the inflamed heart, fa'ada
means to roast or to burn,
to inflame.
Sometimes it's called the emotive heart.
Right?
So when the prophet sallallahu alaihi sallam,
when he saw Allah subhanahu wa ta'ala, you
can imagine it was a very extremely powerful
emotional experience,
but he did not let his emotions over
overpower him,
and he remained composed.
Another way of translating or thinking about the
fuaad is what's known as the mind's eye.
Right? The mind's eye. Not the physical eye,
the basar, but the mind's eye. So this
is related to the faculty of understanding. This
is something that is nonphysical.
This idea actually goes back to Plato.
Right? This idea that you see particulars with
your physical eye, but you have to contemplate
the essences or the real forms of things
with your mind's eye, as he says.
So when you see something with your mind's
eye, it means you really understand it at
a deep level.
Right? So if I explain something to you,
if I explain
I don't know, I'm not good at math,
but if I explain algebra
to you, and you say, Ah, I see.
That means you understand.
You understand something in your mind's eye.
So it indicates a deep type of of
gnosis or marifa. The t is too hot.
So with this understanding, he experienced an incredible
understanding
of Allah
the strongest sense of ma'rifah possible for a
human being.
So
he experienced the
the beatific vision as we said. How did
he see Allah?
As Imam Atahawi says.
It's amodal. That means there's there's no way
of understanding it. It's without a howness to
it.
And it's beyond our comprehension.
It's not the physical eye, but a type
of powerful
theophany or experience of Allah
And this vein, the ayah is sometimes quoted,
that
no vision can grasp him, yet he grasps
all vision.
Or
he did see something with his eye,
his basar.
There's a hadith
in Muslim, Abu Dar. He says that he
asked the prophet
did you see your lord?
And the prophet
responded with,
I saw a light. Now some people understand
this response as
an affirmative.
But Allah is
not corporeal.
He doesn't have a physical physicality to him.
He's not material.
So according to this understanding then,
he did not see the essence of
Allah or what Allah
is in himself
as it were. But rather the prophet,
he experienced
the greatest
possible self disclosure
or tajalli
of Allah
It was a veil of light
that concealed
the divine essence. That is to say, a
brilliant created light that symbolized
the divine essence or symbolized the divine presence.
We think back to the ayah in Surah
Al Aaraf Musa Alaihi Salam where he says,
oh my lord, show yourself to me so
that I might gaze upon you.
And then Allah
said,
you will not see me, but look at
the mountain.
I will manifest myself to the mountain, and
if the mountain stays put, then you will
see me. And then Allah
says this is ayah 143 of
when Allah,
manifested or disclosed himself to the mountain. So
this doesn't mean that Allah
came into the physical world.
Right?
That it was an incredible
blinding physical light symbolizing
the divine essence. This is what manifested according
to this understanding.
And then the mountain was pulverized.
And Musa fell down thunderstruck.
And some of the mentioned, Imam al Zmachari,
Imam Tabari actually mentioned that Musa died,
that he actually died.
Right?
This is mentioned in the tafasir.
And then he regained his senses, meaning he
was resurrected after that.
This is something I think that maybe the
medieval Jewish theologians,
took from
Muslim theologians as well. Probably the most famous
Jewish theologian, Maimonides,
he said that,
and that he he was a product of,
you know,
the the Muslim world. He was,
he lived in Spain and in Egypt and
so on and so forth. He's highly influenced
by Imam al Ghazali and others.
But his opinion was that when Musa, alayhis
salaam, would go into the tabernacle,
in Hebrew, it's called the mishkan,
it's kind of like a portable
tent where Musa alayhi salam would go inside
and then a brilliant light would manifest in
front of him. And this light symbolized the
presence of Allah Subhanahu wa ta'ala. It's a
created light. It's just a symbol of God's
presence. It wasn't God.
Right?
This slide is called the Shekhinah in Hebrew.
This is what Maimonides calls it.
The Quran actually says that the ark of
the covenant,
which was an ark that was,
that was built by the ancient Israelites in
the Sinai,
which housed the original Torah
and some of the relics of Musa, alayhis
salaam, like his staff was in there.
The Quran says that the ark of the
covenant was endowed with the shakinah. The the
equivalent is sakinah.
Right? Sakinah.
That from the signs of his kingship
is that he gave you the taboo to
the ark of the covenant.
And that within it
is sakinah, is Shekinah.
And what does this mean? It could mean
that there was some sort of light that
emanated from the Ark of the Covenant,
a sign of,
of God's presence as it were, or Tawfilq,
which was was with Bani Israel,
at the time.
There's a Hadith of this is quoted by
ibn Ajeeba, Imam Musayuti, and others
that the prophet
said, hijabuhunur,
the veil of God is light.
Lo kashafaha
and that if this veil was removed,
his face would burn
everything in creation.
Right?
However,
there is another hadith.
There's another hadith, and this is in multiple
books of a hadith. Ibnu Maja, Tilmadi,
Sahih Muslim.
That the prophet,
he quoted from Surah Yunus verse number 26.
Those who do good, the reward is good
and something extra.
And the prophet said, this ziada is the
ruya,
is the beatific vision of Allah
So he says, when the people of paradise
enter paradise,
a caller will call out, indeed,
there remains a promise with Allah. And then
the people will say, have our faces not
been illuminated, saved from the fire, and admitted
to paradise?
And then the prophet said,
then the veil is lifted.
The veil is actually lifted.
And then he said, for by God
nothing is more beloved to them, nothing that
Allah gave them is more beloved to them
than glancing at him,
than the vision of Allah
So the people of paradise will see Allah
with the veil removed. How is this possible?
There's no to it. There's no way we
could possibly
understand this.
But this is a reality.
Again, as Imam Taha'i says.
So this is the meaning here going all
the way back to Surah Al Najm
according to many of your ulema,
that Again, his heart did not lie about
what it saw or he saw.
It continues. Will you dispute with him about
what he saw? Indeed, he saw him at
another time
by the low tree of the boundary of
Sidratul Mun Tahaa,
right, which is in the 7th heaven,
near which is the garden of refuge,
When what covered the low tree covered it,
his eye did not swerve nor sweep aside.
He saw one of the greatest signs of
his lord.
So father Ayad, he mentions here what Allah
disclosed to him
of his unseen dominion of the Jabarut
and the wonders of the angelic realm, the
Malakut,
cannot be expressed in words.
And the human intellect would not be able
to withstand hearing even the least part of
it.
Allah indicates it by indirect illusion and reference,
which shows the esteem in which the prophet
is held. Allah
says, which means that then Allah revealed to
his servant whatever he revealed.
What was that which he revealed?
Some of the ilemmah mentioned that
a few things.
They say that the end of Al Baqarah
was revealed to the prophet
called Hawati Al Baqarah, the last two ayahs
of Al Baqarah,
which contains our essential creed,
This is how it begins.
It it contains our essential creed. These were
revealed to the prophet
when he was at the
in the 7th heaven.
And Jibril alaihi sallam was not there. It
was only the prophet
So these verses were placed directly into his
heart by Allah
without an angelic mediation.
Also, the Irdima mentioned, the prayer was made
during this time,
5 times a day.
There's a a of Jannah that was given
to the prophet and his nation, the promise
of paradise,
and other things.
As father Iyad says here, secrets of the
Jabaruq and Malakut.
Even Ajeeba mentions this also with regard to
the the final ayah in that sequence.
He saw one of the greatest signs of
his lord, ibn Ajiba says, these are secrets,
asrar,
of the Malakut and Jabiru. These are celestial
realms
or worlds beyond the mulk, beyond the perceptible
world.
Sorry.
Ordinary understanding is unable to grasp the details
of what was revealed.
So then he says in this ayah, Allah
alludes the prophet's state of total purity and
his protection from harm during the journey.
And he's talking about the later to Islam
and Mi'raj. He affirmed the purity of his
heart, tongue, and eye.
His heart, by the words,
the purity of his tongue
by
He never speaks from his caprice.
And his
eye,
His eye did not swerve nor sweep aside.
Purity of heart, tongue, and eye. If we
can guard the purity, if we can make
our hearts, tongues, and eyes pure, then we'll
be in a good state inshallah.
Okay.
Sorry.
And then he,
he quotes now Fadi Iyad. He moves to
Surah to Taqwir. This is Surah 81.
And he quotes,
from 15, ayat 15 to 25.
And in the middle of the Surah,
Allah says this translation says, no. I swear
by those who slip away, the runners, those
who hide themselves by the night's warming,
by the morning sighing.
This is the.
So Allah
in the Quran oftentimes,
especially in the Mecca and Sur, he'll take
an oath by something, and, that's called the
Qasem, and then he'll give the sort of
the,
the the the statement of oath.
Like, if I say, for example, I swear
to Allah, that's called an oath, but you're
waiting for the what's known as the Jawavul
Qasam.
I say, well, I prayed Fajr. I swear
to Allah, I prayed Fajr. That's called the
Jawavul Qasam.
So the
here,
That truly, this is the word of a
noble messenger.
It continues.
Having power, secure with the lord of the
throne.
Obaid and trusted. Then it continues. Your companion
is not possessed. He truly saw him on
the clear horizon.
So Ali ibnurissa Al Rumani and others said
that the noble messenger
is Muhammad sallallahu alaihi sallam. So all these
attributes are his. Others say others said it
is Jibril alaihi sallam.
So these qualities are his. He truly saw
him means that he, Jibril, saw Muhammad sallallahu
alaihi sallam. It is said that it is,
said that it means that he, Muhammad sallallahu
alaihi sallam, saw his lord.
It is said that it means he saw
Jibril in his true form. So difference of
opinion about
what does it mean that he truly saw
him on the clear horizon.
Some of the urama say that, again, this
is the reference to the ruya, the beatific
vision that the prophet sallallahu alaihi sallam experienced,
on the later to the Surah Al Mi'raj.
That is something that's going to happen, inshallah,
for all the believers that make it to
Jannah.
There's even an opinion that
everyone in the Yomul Qiyamah will experience the
Ruya. Everybody
will see Allah
be like kefiya without any hawness,
but then the kuffar will suddenly be veiled
from him and they'll never experience that again.
Oh, the Iyad, he then he moves to
Surah Al Qalam,
Surah 68.
So
Allah says noon
is one of those,
letters,
that nobody really knows the meaning.
Of course, the ulama have their opinions, but
it's always Allahu Adam.
A popular opinion here at bin kafir, imamalqortubi,
is that noon here stands for noor, light.
I depend on what they inscribe.
You are not by the blessing of your
lord, a man possessed.
You shall surely have an unfailing reward or
wage.
And surely you are possessed of mighty nature.
Or, I mean, that's and it's just interesting
translation. Verily, you dominate magnificent character.
Something like, you stand on monumental ethics,
something like that.
She said, Allah swears by, this great oath
that his chosen prophet was free of what
the unbelievers ascribed to him in their disdain
and rejection of him.
He brings joy to him and increases him
in hope,
and he addresses him gently
saying, you are not by the blessing of
your lord and man possessed. This shows the
greatest respect
and is an example of the highest degree
of adab in conversation.
Then he tells him that we will have
eternal blessings and an immeasurable reward with him,
one that can be counted and will not
make him in any way indebted using the
words, you shall surely have an unfailing wage.
Then he praises him for the gifts he
has given him. He guides him to himself
and confirms that to emphasize his praiseworthiness.
He says
So
it's very interesting here in the Arabic
that the, the word Allah in Arabic,
this is called a It's
a
spatial adverb.
And usually, if you say Allah,
the word that follows it should be something
concrete.
Right? Like a table or a desk. Like,
al qalamu ala alalmaktab.
Right? The pen is on the table.
But in rhetoric,
if the word that follows ala,
is abstract,
like hollok means ethics or character,
This denotes what's known as tamakun or mastery.
So
You master
is added
as an adjective, magnificent character,
A standard of character.
It is said that these were words refer
to the Quran,
and the translator has
a note here that Aisha was asked about
the character of the prophet
and
she said,
that his character was the Quran. He is
an embodiment of the Kitab,
the the word made flesh as it were.
Others say it refers to Islam,
and it is said that they simply mean
noble nature.
It is also said that the meaning of
them is that the prophet sallallahu alaihi wa
sallam has no aspiration except Allah.
Then he he says Qadir Iyal, he says
then Allah continues the surah by consoling him
for what they said about him. By promising
him that they will be punished. He threatens
them with his words.
You shall see and they will see which
of you is
afflicted.
Surely, your lord knows very well those who
have gone astray from his way, and he
knows very well those who are guided.
Then after praising him, Allah censures his enemies,
makes known their bad character, and enumerates their
faults. Then he follows this with his bounty
and his helping the prophet.
He mentions some 10 or so centric qualities.
So,
this is, very
common in Semitic rhetoric. It's very common in
the Quran. This idea of binarity
is what is called in English rhetoric or
double portraits or tibak,
this sort of juxtaposition
of opposite ideas.
So juxtaposed
with the ayah describing the prophet's beautiful character,
is the muqaddibeen,
those who are denying the Prophet
and their character traits.
Right? So you have khuluq adim or khuluq
Mahmud,
praiseworthy character,
juxtaposed with khuluq madmoom,
blameworthy character or bad character.
So when you read,
these when we read these descriptions of the
character of,
of those who are
rejecting the prophet,
the prophet's character is exactly the opposite of
this. It is juxtaposed against this.
So
Allah says, do not obey those who reject.
And,
the people of Takbib,
Right? The people who rebel against God,
and they're proud of it. They call these
people today anti theists.
They're not just atheists.
This is someone who says, there might be
a God, but I don't want to obey
Him anyway.
Anti theist.
Right? People of Takbib,
They hope that you will try to conciliate
with them,
and they will try to conciliate with you.
Or another way of translating this, they hope
that you will try to compromise with
them, and they will try to compromise with
you. So the prophet
did have a conciliatory
nature.
He compromised,
at Hudaybiyyah,
with the treaty. You know, the Muslims wrote
Bismillah Ar Rahman Al Rahim and then an
envoy from the Mushrike in Mecca,
Suhaydub no Amar, he came and he said
that, what is Bismillah Ar Rahman Ar Rahim?
Who is Ar Rahman Ar Rahim?
These are the names of Allah. He said,
I've never heard of these.
Change it to Allahumma Bismika.
And the prophet said, okay. No problem.
And they kept reading the document, and it
says, Muhammad ur Rasulullah.
And he said, I don't believe your Rasulullah.
Right? So let's make it more secular.
Let's write ibn Abdullah, because we both agree
on that.
So the prophet, okay. No problem.
Right?
I'm never gonna erase it.
So, Sayna Ali, he disobeys the prophet
out of respect for the prophet, so
he says show me where it is. It's
right here. So he he erased it himself.
Right? So he compromised, but he did not
compromise his theology and ethics.
There was no compromise
when it comes to theology and ethics.
Right? Remember the man who came to the
prophet
said,
tell me something special about Islam that only
you can tell me.
Say, I believe in Allah and be firm
upon that.
Stand firm upon that.
Be a principled person. Don't be a wishy
washy person.
Of course, ibn Hisham mentions that
early in the Meccan period,
they tried threatening the prophet
They tried sort of buying him out. Right?
You know, we'll give you we'll make you
the king, and we'll give you this and
that, and
none of these things none of these none
of these things work because the prophet
will not compromise
in these areas.
So Rouhani continues to describe the mukaddibim.
He calls them every meanswearer
or a better a better translation, vile oath
monger.
So the tafsir says that they're always swearing
by Allah's name, but they're always lying.
They're full of wallahi's wallahi wallahi wallahi,
but you can't trust anything they're saying.
They're always lying.
Backbiter, going about with slander. So they spread
gossip. They love scandal.
Hinderer of good, guilty aggressor.
They're harsh, they're negative, they're immature.
Right?
The prophet
said it is from a person's buruah or,
maturity, that he can hear the opinion of
another man, and he won't interrupt him,
even when he disagrees.
This is something that is just lost now.
People are just
so easily offended. They're they have a term
for it. They're triggered.
Now in colleges, you know, they
have these sort of safe spaces they go
to.
If they feel like they've been offended by
some opinion they don't like, they go to
these old rooms and they play with Play
Doh.
They play video games.
This is relatively new. I didn't I don't
remember having safe spaces when I was an
an undergrad in the early
2000. That's that's what's happening.
And then coarse and rude, we said that.
Moreover, ignoble because he has wealth and sons.
So this is the type of person who
thinks that because he has a lot of
children or he has a lot of money,
that he's better than everybody else.
Right?
Elsewhere in the Quran, Allah
says,
That on the day of judgment,
children or sons, children in general,
or wealth will not benefit anyone.
Except
the one who brings to God a sound
heart,
then it's possible
for your wealth and children to benefit you.
Because you spent in the way of Allah
and your children make dua for you, so
on and so forth.
Then he finishes
this
section here in Surah Al Kalam. When our
signs are recited to him,
They say these are fairy tales of the
ancients.
Right?
Like even like even today, you have people,
you know, the flood,
you know, the flood of Noah, the Exodus.
This is just mythology,
and
where's their historical proof?
You know, the Quran says
That the word of your Lord is fulfilled
in truth
and in justice.
In the 19 eighties,
the tomb of a very high ranking
Semitic
official was discovered in a place called Evers,
which,
is in in Egypt. In Northern Egypt, it
used to be used to be called Goshen.
According to the Torah, at least, this is
where the Israelites
lived.
This is where Ya'ub alaihis salam made Hijra
to. This is where his 12 sons
lived.
There was a tomb found there,
that many
Egyptologists,
like David Roll I mean, these are not
people that are necessarily religious. They're very secular
scholars. David Ailing, Charles Ailing. They say that
this is probably the tomb of Joseph.
This is their opinion.
In 1998,
there were these 2 brilliant geophysicists
at, Columbia,
Ryan and Pittman.
And they found exactly,
where the flood occurred,
when it occurred,
and how it happened
is incredible work.
They actually wrote a book. It's called Noah's
Flood, the New Scientific Discoveries About the Event
That Changed History.
It agrees with the Quranic narrative a 100%.
It's really amazing.
This theory is called the,
the the Black Sea Deluge theory.
I,
I highly,
encourage you to look it up, because this
is something that's always attacked by, like, atheists
or secular people.
Right?
These stories, they have no historical basis, so
on and so forth.
But, you know, this this was this book
was published in 1998.
This is something relatively new.
You know?
So the word of thy Lord finds fulfillment.
It takes an amount of trust, a bit
of trust.
But this is what this is what they
the Muqaddi bin. These are just fairy tales,
you know, what do what do you what
do you believe in this stuff? This type
of thing.
You know, we're scientific.
Right? Or scientific.
Yet they believe that there's something called dark
matter.
That's that's sort of the catchall for them,
you know, that that Jupiter makes orbits around
the sun.
But the math doesn't quite work for them.
Jupiter's too big. What keeps Jupiter in its
orbit consistently?
Dark matter. What is that? It's just something
that's out there.
It's,
fills in the gaps of the ignorance.
Right? The universe is expanding, and it's increasing
in its expansion. How is that happening?
Dark energy.
What is that?
Just trust us. It's dark energy. Why should
I trust you?
Anyway,
Allah concludes these words
with the real threat that that their misery
will be complete and their total ruin by
saying, we will brand him upon the muzzle,
the.
We'll brand him on the nose.
So the nose is sort of the the
most
apparent feature on the face. Right?
So most of the ulama believe this is
an idiomatic expression,
that it means that Allah will expose people
of vice and corruption. He'll expose the people
of rebellion
for what there it really is.
They'll be proven wrong eventually.
Okay. So that's let's see what we're doing.
Any questions or
comments?
Mhmm.
Yeah.
So the the standard exegesis here is that,
the the recorders, the inscribers are the.
Right? That it's an oath taking an oath
by the recording angels.
That their pen is recording,
the events of the world, the deeds of
humanity.
So Allah is taking it in an oath
by the angels, w'lahu adam.
There may be other meanings. There definitely are
other meanings.
Others say the qalam is a reference to
the first thing that Allah created. There's a
hadith like this. The first thing that Allah
created is the pen.
Right? It's a sound hadith, I believe.
And so Allah, subhanahu wa ta'ala so then,
Allah said to the pen, look too bright.
And then it started writing the history of
existence.
And that's why some of the traditions mentioned
that when the prophet
was beyond the center of Multaha,
he heard a scratching sound.
And it was the pen writing,
the history of existence.
Yeah.
There appear to be different angels.
They're assigned to each person.
Yeah.
But
inshallah, that's correct.
Yeah.
So that on the Yom Kalliyama, people receive
their kitab.
It's mentioned in the Quran.
Kiram and katibin is mentioned, the recording angels.
And then the kitab,
The believers in the right hand, the unbelievers
in the left hand, or behind the back.
Yeah.
Any other question?
Of course, we want an edited version of
that kitab.
We said last time, one of the names
of Allah is Al A'afoo,
the one who erases.
So the things in the kitchen, you're like,
oh, I don't wanna look at this chapter,
and there's nothing there.
It's gone because the Tawba was accepted,
and Allah just effaced it.
It's gone.
Mhmm.
Yeah. There's an eye in the Quran like
this.
Yeah.
Yeah. I don't know the left of the
the eye, but there's something like this in
in definitely in the Quran.
Yeah.
Yeah.
I have to look it up in Java.
Let's see. Check so section 6 now
is concerning Allah's addressing the prophet with compassion
and generosity.
So he begins by quoting
Surah Taha. Allah says Taha.
So this is usually taken to be one
of the names of the prophet
Imam al Razi mentions that Jafar as Sadiq
Jafar as Sadiq is the same one who
said that Yassine is You Sayyid.
He mentions that Jafar as Sadiq says it
refers to the purity, tahara,
of the.
And others say that the meaning is,
one of the names of the prophet.
We did not send down the Quran upon
you in order for you to be distressed.
It's better than wretched.
Distressed is a better word.
So he says that it said that, so
I mentioned that as one of the names
of the prophet sallallahu alaihi sallam. One of
the meanings also according to Ibn Abbas is,
oh, man, taha in the Meccan dialect. It's
mentioned by ibn Abbas, at least something attributed
to ibn Abbas. That one of the meanings
of taha is oh man or oh reader.
Right? So,
ibn Hisham relates to the conversion of Sayidna
Omar.
Right? We know the story of Sayidna Umar
that he had his sword and he was
going to Darul Arkam to kill the prophet
sallallahu alaihi wasallam. That was his intention.
And then a man named Nuhaim, a secret
Muslim, sees him and says, where where are
you going?
He said, I'm gonna go kill him. And
he said, what about your own household? So
he had to buy time for the prophet
sallallahu alaihi wa sallam. He would tell
them. So Sayidina Amari goes to his house,
and he can he can hear
a scribe named Khabab
reciting from Surah Taha.
Right?
And his sister Fatima and her husband Zayd
are inside. And of course, we know the
story. He bust down the door. They get
into a tussle.
His sister is injured. She tries to break
up the 2 men, and she's, like, elbowed
or punched in the face or something, and
there's blood.
So Omar feels bad, so they give him
the the scroll and he reads it.
And he reads Surah Taha. Taha ma'an sanna
araken Quran ri jaskah.
This sort of speaks to him directly. Oh
man, we did not send this Quran in
order for you to be distressed.
And then he read,
Musa.
And saying that Umar's temperament is very similar
to Moses
according to that prophet sallallahu alaihi wa sallam.
That they're very similar. So there's a very,
like, sort of,
what do you call it?
Like a a passage that was sort of
tailored for him personally
that appealed to his heart.
And by the way, the oldest,
the oldest manuscript in the world,
Quran manuscript in the world
is contains Surataha. It's 4 pages long,
and it's dated to write in the middle
of the Meccan period.
This could be the very,
manuscript that that say no more was actually
reading. It's possible. It's called the Birmingham manuscript.
It's in,
University of Birmingham in in England.
It is also said that it is the
imperative of the verb to tread,
and that the indicates the earth,
I e, stand on the earth with both
feet and do not tire yourself by standing
on one
foot. This is why Allah says we have
not set down the Quran upon you
for you to be dis, distressed.
He sent down the ayat when the prophet
used to make himself stay awake and exhaust
himself standing in prayer through the night. Al
Rabiir ibn Anas said that the prophet prayed.
When the prophet prayed, he used to stand
on one leg and then the other. So
he used to, like, not like stand one
leg. He would rotate or shift his weight
from foot to foot.
So that Allah revealed him, taha, I e,
stand with both feet upon the earth, o
Muhammad. We have not sent down the Quran
upon you for you to be distressed.
In any case, it is clear that all
this indicates honor and excellent behavior.
Imam Khortibi mentioned something similar
to
that. Of course, the hadith in Tir Madikana
The prophet
used to pray until his feet would swell.
Right? So don't exhaust yourself with this worship.
Or
according to the urnama, it is a reference
to the prophet's grief and incredible concern for
the Meccans
when most of them initially disbelieved in his
message.
Like we said last last week, the fact
that they're not believing him, even though he
had a stellar reputation,
is something that is just mind boggling to
him. Why don't you believe me now?
Who else could bring you this message and
you'd believe?
So this is why the Quran was is
almost like a sense of his distress, that
this is sort of what sort of made
this attitude towards me. So Allah is saying
to him,
we did not send the Quran down for
that purpose.
Right?
In this vein,
Allah says in Surah Kahfaya number 6.
Perhaps you will consume yourself out of grief
for them
if they do not believe in this message.
And then she says, I e, kill yourself.
But kill doesn't mean, like, he's gonna kill
himself literally.
It means, like, Imam Al Razi says, like,
utterly
exhaust himself with grief.
To be so just overcome with grief,
exhausted with grief,
because his people don't believe in him.
Okay.
So Allah says, had we so willed, we
would have sent down on them from heaven
a sign so that their necks would remain
humble to it.
In the same vein, Allah says, proclaim what
you are commanded and turn away from the
idolaters.
We are enough for you against the mockers.
And here the mockers are the,
that's the word in Arabic, isteza,
The mockers of the Prophet, there's a special
group,
especially bad group from the kafar,
right, that are called the Mustahzi'un.
These are people who didn't just disbelieve in
the prophet sallallahu alaihi wa sallam. Like before
the Fat Ham Mecca, Abu Sufyan did not
believe in the prophet shalallahu alaihi wa sallam.
Abin ibn al Amr ibn al-'Az did not
believe in the prophet shalallahu alaihi wa sallam.
Right? But they are not for the Mustahsiun.
The are those who mock the prophet sallallahu
alaihi wa
sallam.
Right?
So these are people like Abu Jahl,
Abu Lahab,
Rokba ibn Abi Mu'ayed,
Al Aasab bin Wa'il, Ubayy ibn Khalaf, Umayy
ibn Khalaf.
None of these men became Muslim.
None of them became Muslim.
They were either killed at Badr,
or they died from diseases.
Every single one of them was Tansiun.
None of them were guided to Islam.
But people that were fierce opponents of the
prophet like Abu Shufyan ibn Nuhar, tried to
kill the prophet many times, but he did
not mock the prophet.
Right? It's where the rhema say that that
mocking the prophet,
is is tantamount to Kufr.
And also breaching adab with active bait of
the prophet sallallahu alaihi wasallam
puts one in danger of Rasul Khattima,
a bad ending.
Right? Because of what happened to the Musta
Haziun.
And your lineage will not help you because
Abu Lahab is Bani Hashim, and he's the
uncle of the prophet.
And then he says,
we know that your breast is constricted by
what they say. It's an idiomatic expression. He
feels a tightness, distress.
You feel a tightness in your chest because
of what they're saying.
But then Allah says, messengers, before you were
mocked, and I gave the unbelievers a respite,
then I seized him. I seized
them. Then Allah set his mind at ease
and excused him saying,
Turn away from them. You are not to
be blamed.
And remind them
for the reminder,
meaning the Quran,
benefits the believers.
Similarly, Allah says,
Be patient under the judgment of your lord.
You are before our eyes.
Or be patient. Study Quran says, be patient
with the judgment of thy lord, for thou
art before our eyes.
What does that mean?
I asked one of my teachers, can you
translate that to me in in California English?
And he says the meaning is,
relax.
I got your back.
Relax.
I'm backing you up.
Section 7. Let's see how we're doing on
time.
It's 5 minutes till 8. Any questions or
comments?
Section 7, we'll start it, and we'll end
when I hear the Adhan, inshallah.
Concerning Allah's praise of him and his numerous
excellent qualities,
Allah
says,
Allah made a pact with the prophets. This
is called the prophetic covenant.
It's mentioned in Surah Al Imran, surah number
3
verse 81,
381.
The prophetic covenant. Covenant is an agreement
stipulating, I have given you something of the
book,
kitab and hikmah wisdom.
Then a messenger will come to you confirming
what you have.
You are to believe in him and help
him.
Allah asked, do you acknowledge that? Do you
take on that burden of my pact on
that basis? They said,
We acknowledge that. Then Allah says,
bear witness,
and I am among the witnesses.
Said
that Allah singled out the prophet
for an excellence which he did not give
to anybody else,
He clearly states this in the ayah.
The commentators say that Allah made this pact
by means of revelation. He did not send
any prophet without mentioning and describing the prophet
to him. The pact stipulated that if any
prophet met the prophet, he
must believe in him.
It is said that the pact entailed telling
them their people about him, and that is
stipulated that they must explain this and describe
him to those coming after them.
Allah's words,
that a messenger will come, is in fact
addressed to the people of the book contemporary
with the prophet sallallahu alaihi wa sallam.
Now the next ayah says,
that whoever turns away after this, they are
iniquitous.
Imam Razi and Kurtubi say this ayah must
refer,
the previous ayah, must refer then to the
prophets and their followers because a prophet would
never turn away,
and become iniquitous,
but their followers might, and they have.
So this is just one of the many
mithaq, covenants mentioned in the Quran. There's another
covenant that's called the, primordial
covenant,
mifakku alast.
This is, mentioned in Surah Al Aaraf verse
172,
when Allah
asked all of humanity
before he created their physical bodies,
perhaps in some pre somatic,
spiritual state where he was questioning our our
souls.
Am I not your lord? And we answered.
This is one of the reasons why, according
to the ulama, the Quran is called
the reminder.
Right? That
that latent within our human nature,
our fitra,
is is this recognition,
recognition.
Right? To to re know something,
to re know our urbudiya or to remember
the urbudiya
to the rabb.
Right? It's why people argue, natural law theorists
argue, that everybody, if they think clearly with
reason, with their aqdul, they must come to
the conclusion that there is a creator of
the universe, and it's a singular creator.
Those are the sort of effects of the
covenant, Yom Aleest.
So I guess we'll stop, inshallah.
It's nearly 8.
So next time, we'll continue inshallah.
Yeah.
Good to see you.