Ali Ataie – Description of Prophet Muhammad in Quran & Hadith Prophetology Series (Part 3)

Ali Ataie
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AI: Summary ©

The Bible's teachings and interpretations of its teachings, including its use of "imminence" and "immediate deity," highlight its use of words and phrases used in the Bible. The holy eye is a powerful representation of the God-vision, and the use of "naqna" in English for morality is emphasized. The title of the book Noah's Flood is discussed, as it is a reference to the book of the beast and its relationship to the concept of the eye. The message of Islam is not a excuse, but a reminder to be patient with the judgment of one's lord.

AI: Summary ©

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			So we're continuing. This is now,
		
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			we are in part 1,
		
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			chapter 1,
		
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			in the middle of section 5
		
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			of Kitab al Shifa.
		
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			For those following along,
		
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			this is the second full paragraph on page
		
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			18.
		
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			So here, Qali Ayad, he
		
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			quotes
		
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			from the Quran here, Surah 2 Najam, Surah
		
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			53.
		
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			The first 18 verses, 53 1 through 18.
		
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			So he begins by saying
		
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			by the star when it plunges.
		
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			And the najam here, the star according to
		
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			the exegetes
		
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			some of the exegetes is a reference to
		
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			the tanzil of the Quran.
		
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			Tanzil is a reference to the,
		
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			the revelation of the Quran
		
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			in continual
		
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			installments.
		
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			So there's an insal
		
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			that's mentioned. An insal is
		
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			the Quran being sent down in one shot
		
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			as it were on later to Qadr Ina
		
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			Anzal Nahu.
		
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			Anzal Nahu. This is the verb.
		
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			The,
		
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			noun is.
		
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			So the Quran descending
		
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			from the lower to the Samatul Dunya.
		
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			And then from the Samatul Dunya,
		
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			there's a 10zil.
		
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			Every so often,
		
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			a few ayaat, over 23 years,
		
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			would be revealed to the prophet sallallahu alaihi
		
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			sallam.
		
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			So this is an opinion of Imam Al
		
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			Bukay and Imam Tabari that the meaning of
		
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			najam here in 531
		
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			is a reference to the
		
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			Tanzil of the Quran, that the ayat are
		
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			symbolized as a nujum.
		
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			Another opinion that Qadhi Iyad mentions here is
		
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			that the Najm, and and this is the
		
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			opinion of Ja'far ibn Muhammad,
		
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			is that it is the prophet,
		
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			That he is the najm or it's the
		
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			heart of the prophet sallallahu alaihi wasallam.
		
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			And he says people say similarly
		
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			that in the verses,
		
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			So the Tareq verses 1 through 3 by
		
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			the heaven and the night star, and we'll
		
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			explain to you what is a Tareq, the
		
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			night star.
		
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			It is a star of piercing brightness.
		
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			So he says here that
		
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			not only is the Najm mentioned in 531,
		
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			a a name of the prophet
		
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			or symbol of the prophet,
		
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			so is a Taaruk mentioned in Surat Al
		
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			Taaruk.
		
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			So on Najmi Ida Hawa, this, by the
		
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			star when it descends, this is a reference
		
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			then to the dissension
		
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			or the descent of the prophet
		
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			from
		
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			on
		
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			later
		
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			to
		
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			Israel.
		
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			He continues quoting the
		
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			that your
		
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			companion is not astray
		
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			nor does he
		
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			nor does he speak from Caprice. And the
		
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			translation here doesn't do it quite justice. No
		
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			translation really does.
		
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			It should say, nor does he ever speak
		
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			from Caprice because when you have ma
		
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			as a negating particle of a verb that's
		
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			in the imperfect,
		
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			the meaning is really never.
		
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			This is only a revelation revealed.
		
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			And here, the Arabic is a
		
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			is a negation followed by an affirmation, as
		
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			we said in the previous classes. This is
		
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			a very strong way of negating of of
		
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			making a statement in Arabic. It's like our
		
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			Shahada,
		
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			la ilaha illallah.
		
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			Inhua illa, in here means it is a
		
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			negating particle. Inhua illa wahyu yuh
		
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			It is nothing except revelation.
		
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			That he only speaks revelation.
		
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			Taught to him by 1 mighty in power.
		
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			So Imam Tabari here says that this is
		
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			a reference to the Mu'alim of the prophet
		
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			sallallahu alaihi salam,
		
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			who is Jibril Alaihi Salam.
		
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			And then he continues to quote
		
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			He stood poised while he was on the
		
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			higher horizon, then then drew near
		
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			and hung suspended 2 bow lengths away or
		
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			nearer.
		
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			So here,
		
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			it's mentioned by Imam al Zumashari, Imam Tabari
		
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			that this is a reference to one of
		
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			the two times in which the prophet,
		
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			saw
		
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			Jibril Alaihi Salam
		
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			or Jibril alayhis salam appeared to him
		
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			in his,
		
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			actual created form.
		
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			So either Jibril alaihi sallam drew near to
		
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			the prophet sallallahu alaihi sallam,
		
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			or
		
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			Allah subhanahu wa ta'ala drew near to the
		
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			prophet sallallahu alaihi sallam. Thumma dana fata dalla.
		
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			Then he, the prophet, drew near and he,
		
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			Allah, came close.
		
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			So not in terms of
		
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			space,
		
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			time, or distance. If we take the latter,
		
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			interpretation that
		
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			is a reference to Allah drawing near to
		
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			the prophet, sallallahu alaihi wasallam.
		
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			We're not talking about anything to do with
		
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			any type of physical
		
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			space or direction.
		
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			Because Allah
		
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			transcends space, time, and matter. So then when
		
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			it says
		
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			that he was within 2 bow lengths or
		
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			even closer,
		
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			a bow is about 6 feet, 2 bow
		
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			lengths is about 12 feet.
		
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			So we don't take the literal meaning here.
		
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			This is majaz. This is figurative.
		
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			The meaning is that
		
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			Allah
		
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			was very, very close in relationship,
		
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			was close to the prophet in love.
		
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			This is similar to the meaning of the
		
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			hadith Qudsi we quoted last time,
		
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			that my servant continues to draw close unto
		
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			me
		
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			with his Nawafil,
		
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			his,
		
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			extra credit worship, superogatory worship,
		
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			until I love him. So this type of
		
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			qurb or closeness or proximity, a relational closeness,
		
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			not a physical
		
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			closeness.
		
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			Of course, the Quran says,
		
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			Allah
		
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			says, we are closer to the human being
		
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			than his jugular vein.
		
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			So this ayah
		
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			denotes what's known as the immanent deity in,
		
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			Western theology.
		
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			There's an idea of imminence, closeness of God,
		
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			that Allah
		
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			is close to the human being, Allah
		
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			has concern for the human being, He's not
		
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			a cold or reserved or distant deity.
		
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			He's not a totally transcendent deity, as in,
		
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			like, an Aristotelian god or a deist god.
		
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			There's a hadith. There's multiple it's in multiple
		
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			books hadith, actually. Sahih Muslim, Abu Dawood, and
		
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			Nasai.
		
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			Well, the prophet sallallahu alaihi salam, he said
		
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			That the closest a servant can be to
		
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			his lord is when he is in Sajdah.
		
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			So obviously this has nothing to do with
		
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			directionality.
		
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			Right? So this idea that, you know, Allah
		
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			is up in the sky somewhere.
		
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			Right?
		
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			This idea is grossly anthropomorphic and incorrect, that
		
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			if I pray on my roof, that I'm
		
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			closer to God or something. The prophet said
		
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			whoever is in Sajda is in reality,
		
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			closer to Allah
		
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			And then he said for aqfiru'a,
		
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			so make a lot of Dua and Sajda.
		
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			In the Hanafi school, we would do this
		
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			in the nafila prayers,
		
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			not in the farad.
		
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			One of my teachers said that Yunus alaihi
		
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			salam was closer to Allah subhanahu wa ta'ala
		
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			in reality.
		
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			And where was Yunus? He was in he
		
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			was
		
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			He was in levels of darknesses,
		
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			in the belly of the whale, in the
		
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			darkness of the night,
		
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			the darkness of the ocean.
		
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			But he was in Sajda,
		
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			and he was making dua, he was making
		
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			toba.
		
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			One of my teachers said that Yunus alaihi
		
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			salam was closer to Allah
		
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			at that moment than an angel is
		
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			standing in the Beitul Ma'am Betul Ma'amur,
		
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			beyond the 7th heaven or in the 7th
		
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			heaven,
		
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			because Yunus alaihi salam is in sajdah.
		
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			So
		
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			the ursa say that
		
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			then we're saying that at this maqam,
		
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			at this station,
		
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			the prophet
		
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			experienced,
		
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			the and he continues to say here. He
		
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			continues to quote from
		
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			We'll come back to this ayah.
		
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			His heart did not lie about what he
		
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			saw, or his heart did not lie about
		
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			what it saw.
		
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			Mentions here
		
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			that,
		
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			the meaning is
		
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			that the prophet
		
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			did in fact experience
		
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			what's known as the beatific vision of Allah
		
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			That he saw Allah
		
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			And this is something that's part of our
		
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			essential creed. Imam Atahawi says in the
		
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			he says
		
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			that the beatific vision, gazing upon the countenance
		
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			of Allah
		
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			is is,
		
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			is true,
		
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			is a reality
		
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			for the people of paradise.
		
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			And then he'll,
		
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			quote the
		
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			that on that day, faces will be illuminated,
		
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			gazing toward their lord.
		
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			So,
		
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			he suggests that Allah
		
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			that
		
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			that the prophet
		
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			saw Allah with
		
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			his The here is translated as heart.
		
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			It's one of the ways of saying heart
		
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			in Arabic.
		
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			Sometimes it's translated as
		
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			the inflamed heart, fa'ada
		
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			means to roast or to burn,
		
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			to inflame.
		
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			Sometimes it's called the emotive heart.
		
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			Right?
		
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			So when the prophet sallallahu alaihi sallam,
		
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			when he saw Allah subhanahu wa ta'ala, you
		
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			can imagine it was a very extremely powerful
		
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			emotional experience,
		
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			but he did not let his emotions over
		
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			overpower him,
		
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			and he remained composed.
		
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			Another way of translating or thinking about the
		
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			fuaad is what's known as the mind's eye.
		
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			Right? The mind's eye. Not the physical eye,
		
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			the basar, but the mind's eye. So this
		
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			is related to the faculty of understanding. This
		
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			is something that is nonphysical.
		
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			This idea actually goes back to Plato.
		
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			Right? This idea that you see particulars with
		
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			your physical eye, but you have to contemplate
		
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			the essences or the real forms of things
		
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			with your mind's eye, as he says.
		
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			So when you see something with your mind's
		
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			eye, it means you really understand it at
		
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			a deep level.
		
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			Right? So if I explain something to you,
		
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			if I explain
		
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			I don't know, I'm not good at math,
		
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			but if I explain algebra
		
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			to you, and you say, Ah, I see.
		
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			That means you understand.
		
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			You understand something in your mind's eye.
		
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			So it indicates a deep type of of
		
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			gnosis or marifa. The t is too hot.
		
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			So with this understanding, he experienced an incredible
		
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			understanding
		
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			of Allah
		
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			the strongest sense of ma'rifah possible for a
		
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			human being.
		
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			So
		
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			he experienced the
		
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			the beatific vision as we said. How did
		
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			he see Allah?
		
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			As Imam Atahawi says.
		
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			It's amodal. That means there's there's no way
		
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			of understanding it. It's without a howness to
		
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			it.
		
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			And it's beyond our comprehension.
		
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			It's not the physical eye, but a type
		
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			of powerful
		
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			theophany or experience of Allah
		
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			And this vein, the ayah is sometimes quoted,
		
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			that
		
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			no vision can grasp him, yet he grasps
		
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			all vision.
		
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			Or
		
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			he did see something with his eye,
		
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			his basar.
		
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			There's a hadith
		
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			in Muslim, Abu Dar. He says that he
		
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			asked the prophet
		
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			did you see your lord?
		
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			And the prophet
		
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			responded with,
		
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			I saw a light. Now some people understand
		
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			this response as
		
00:13:37 --> 00:13:37
			an affirmative.
		
00:13:39 --> 00:13:41
			But Allah is
		
00:13:42 --> 00:13:43
			not corporeal.
		
00:13:44 --> 00:13:47
			He doesn't have a physical physicality to him.
		
00:13:48 --> 00:13:49
			He's not material.
		
00:13:51 --> 00:13:53
			So according to this understanding then,
		
00:13:54 --> 00:13:57
			he did not see the essence of
		
00:13:58 --> 00:13:59
			Allah or what Allah
		
00:14:00 --> 00:14:01
			is in himself
		
00:14:02 --> 00:14:04
			as it were. But rather the prophet,
		
00:14:05 --> 00:14:05
			he experienced
		
00:14:06 --> 00:14:06
			the greatest
		
00:14:07 --> 00:14:09
			possible self disclosure
		
00:14:09 --> 00:14:10
			or tajalli
		
00:14:11 --> 00:14:12
			of Allah
		
00:14:13 --> 00:14:15
			It was a veil of light
		
00:14:15 --> 00:14:16
			that concealed
		
00:14:17 --> 00:14:19
			the divine essence. That is to say, a
		
00:14:19 --> 00:14:22
			brilliant created light that symbolized
		
00:14:23 --> 00:14:26
			the divine essence or symbolized the divine presence.
		
00:14:28 --> 00:14:30
			We think back to the ayah in Surah
		
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			Al Aaraf Musa Alaihi Salam where he says,
		
00:14:35 --> 00:14:37
			oh my lord, show yourself to me so
		
00:14:37 --> 00:14:39
			that I might gaze upon you.
		
00:14:40 --> 00:14:41
			And then Allah
		
00:14:41 --> 00:14:41
			said,
		
00:14:42 --> 00:14:44
			you will not see me, but look at
		
00:14:44 --> 00:14:45
			the mountain.
		
00:14:46 --> 00:14:48
			I will manifest myself to the mountain, and
		
00:14:48 --> 00:14:50
			if the mountain stays put, then you will
		
00:14:50 --> 00:14:52
			see me. And then Allah
		
00:14:52 --> 00:14:54
			says this is ayah 143 of
		
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			when Allah,
		
00:15:01 --> 00:15:05
			manifested or disclosed himself to the mountain. So
		
00:15:05 --> 00:15:06
			this doesn't mean that Allah
		
00:15:06 --> 00:15:08
			came into the physical world.
		
00:15:09 --> 00:15:09
			Right?
		
00:15:10 --> 00:15:11
			That it was an incredible
		
00:15:11 --> 00:15:13
			blinding physical light symbolizing
		
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			the divine essence. This is what manifested according
		
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			to this understanding.
		
00:15:21 --> 00:15:22
			And then the mountain was pulverized.
		
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			And Musa fell down thunderstruck.
		
00:15:28 --> 00:15:30
			And some of the mentioned, Imam al Zmachari,
		
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			Imam Tabari actually mentioned that Musa died,
		
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			that he actually died.
		
00:15:34 --> 00:15:35
			Right?
		
00:15:35 --> 00:15:37
			This is mentioned in the tafasir.
		
00:15:38 --> 00:15:40
			And then he regained his senses, meaning he
		
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			was resurrected after that.
		
00:15:43 --> 00:15:46
			This is something I think that maybe the
		
00:15:46 --> 00:15:48
			medieval Jewish theologians,
		
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			took from
		
00:15:50 --> 00:15:53
			Muslim theologians as well. Probably the most famous
		
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			Jewish theologian, Maimonides,
		
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			he said that,
		
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			and that he he was a product of,
		
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			you know,
		
00:16:01 --> 00:16:02
			the the Muslim world. He was,
		
00:16:03 --> 00:16:05
			he lived in Spain and in Egypt and
		
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			so on and so forth. He's highly influenced
		
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			by Imam al Ghazali and others.
		
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			But his opinion was that when Musa, alayhis
		
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			salaam, would go into the tabernacle,
		
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			in Hebrew, it's called the mishkan,
		
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			it's kind of like a portable
		
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			tent where Musa alayhi salam would go inside
		
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			and then a brilliant light would manifest in
		
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			front of him. And this light symbolized the
		
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			presence of Allah Subhanahu wa ta'ala. It's a
		
00:16:28 --> 00:16:30
			created light. It's just a symbol of God's
		
00:16:30 --> 00:16:32
			presence. It wasn't God.
		
00:16:33 --> 00:16:33
			Right?
		
00:16:34 --> 00:16:36
			This slide is called the Shekhinah in Hebrew.
		
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			This is what Maimonides calls it.
		
00:16:41 --> 00:16:43
			The Quran actually says that the ark of
		
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			the covenant,
		
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			which was an ark that was,
		
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			that was built by the ancient Israelites in
		
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			the Sinai,
		
00:16:50 --> 00:16:52
			which housed the original Torah
		
00:16:52 --> 00:16:54
			and some of the relics of Musa, alayhis
		
00:16:54 --> 00:16:56
			salaam, like his staff was in there.
		
00:16:57 --> 00:16:59
			The Quran says that the ark of the
		
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			covenant was endowed with the shakinah. The the
		
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			equivalent is sakinah.
		
00:17:04 --> 00:17:05
			Right? Sakinah.
		
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			That from the signs of his kingship
		
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			is that he gave you the taboo to
		
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			the ark of the covenant.
		
00:17:18 --> 00:17:19
			And that within it
		
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			is sakinah, is Shekinah.
		
00:17:23 --> 00:17:25
			And what does this mean? It could mean
		
00:17:25 --> 00:17:27
			that there was some sort of light that
		
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			emanated from the Ark of the Covenant,
		
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			a sign of,
		
00:17:31 --> 00:17:34
			of God's presence as it were, or Tawfilq,
		
00:17:34 --> 00:17:36
			which was was with Bani Israel,
		
00:17:37 --> 00:17:38
			at the time.
		
00:17:43 --> 00:17:45
			There's a Hadith of this is quoted by
		
00:17:45 --> 00:17:48
			ibn Ajeeba, Imam Musayuti, and others
		
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			that the prophet
		
00:17:50 --> 00:17:51
			said, hijabuhunur,
		
00:17:52 --> 00:17:54
			the veil of God is light.
		
00:17:56 --> 00:17:56
			Lo kashafaha
		
00:17:57 --> 00:18:00
			and that if this veil was removed,
		
00:18:01 --> 00:18:03
			his face would burn
		
00:18:04 --> 00:18:05
			everything in creation.
		
00:18:06 --> 00:18:07
			Right?
		
00:18:08 --> 00:18:09
			However,
		
00:18:09 --> 00:18:10
			there is another hadith.
		
00:18:12 --> 00:18:14
			There's another hadith, and this is in multiple
		
00:18:14 --> 00:18:17
			books of a hadith. Ibnu Maja, Tilmadi,
		
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			Sahih Muslim.
		
00:18:20 --> 00:18:21
			That the prophet,
		
00:18:21 --> 00:18:24
			he quoted from Surah Yunus verse number 26.
		
00:18:27 --> 00:18:29
			Those who do good, the reward is good
		
00:18:29 --> 00:18:31
			and something extra.
		
00:18:32 --> 00:18:35
			And the prophet said, this ziada is the
		
00:18:35 --> 00:18:35
			ruya,
		
00:18:36 --> 00:18:38
			is the beatific vision of Allah
		
00:18:40 --> 00:18:41
			So he says, when the people of paradise
		
00:18:41 --> 00:18:42
			enter paradise,
		
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			a caller will call out, indeed,
		
00:18:45 --> 00:18:47
			there remains a promise with Allah. And then
		
00:18:47 --> 00:18:50
			the people will say, have our faces not
		
00:18:50 --> 00:18:53
			been illuminated, saved from the fire, and admitted
		
00:18:53 --> 00:18:53
			to paradise?
		
00:18:54 --> 00:18:55
			And then the prophet said,
		
00:18:57 --> 00:18:59
			then the veil is lifted.
		
00:19:00 --> 00:19:02
			The veil is actually lifted.
		
00:19:09 --> 00:19:11
			And then he said, for by God
		
00:19:11 --> 00:19:14
			nothing is more beloved to them, nothing that
		
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			Allah gave them is more beloved to them
		
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			than glancing at him,
		
00:19:19 --> 00:19:20
			than the vision of Allah
		
00:19:24 --> 00:19:26
			So the people of paradise will see Allah
		
00:19:26 --> 00:19:28
			with the veil removed. How is this possible?
		
00:19:31 --> 00:19:32
			There's no to it. There's no way we
		
00:19:32 --> 00:19:33
			could possibly
		
00:19:33 --> 00:19:34
			understand this.
		
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			But this is a reality.
		
00:19:40 --> 00:19:42
			Again, as Imam Taha'i says.
		
00:19:44 --> 00:19:45
			So this is the meaning here going all
		
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			the way back to Surah Al Najm
		
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			according to many of your ulema,
		
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			that Again, his heart did not lie about
		
00:19:59 --> 00:20:01
			what it saw or he saw.
		
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			It continues. Will you dispute with him about
		
00:20:05 --> 00:20:07
			what he saw? Indeed, he saw him at
		
00:20:07 --> 00:20:08
			another time
		
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			by the low tree of the boundary of
		
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			Sidratul Mun Tahaa,
		
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			right, which is in the 7th heaven,
		
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			near which is the garden of refuge,
		
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			When what covered the low tree covered it,
		
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			his eye did not swerve nor sweep aside.
		
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			He saw one of the greatest signs of
		
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			his lord.
		
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			So father Ayad, he mentions here what Allah
		
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			disclosed to him
		
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			of his unseen dominion of the Jabarut
		
00:20:54 --> 00:20:56
			and the wonders of the angelic realm, the
		
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			Malakut,
		
00:20:57 --> 00:20:59
			cannot be expressed in words.
		
00:20:59 --> 00:21:01
			And the human intellect would not be able
		
00:21:01 --> 00:21:03
			to withstand hearing even the least part of
		
00:21:03 --> 00:21:04
			it.
		
00:21:04 --> 00:21:08
			Allah indicates it by indirect illusion and reference,
		
00:21:08 --> 00:21:10
			which shows the esteem in which the prophet
		
00:21:10 --> 00:21:11
			is held. Allah
		
00:21:14 --> 00:21:17
			says, which means that then Allah revealed to
		
00:21:17 --> 00:21:20
			his servant whatever he revealed.
		
00:21:21 --> 00:21:23
			What was that which he revealed?
		
00:21:25 --> 00:21:27
			Some of the ilemmah mentioned that
		
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			a few things.
		
00:21:29 --> 00:21:31
			They say that the end of Al Baqarah
		
00:21:31 --> 00:21:32
			was revealed to the prophet
		
00:21:33 --> 00:21:35
			called Hawati Al Baqarah, the last two ayahs
		
00:21:35 --> 00:21:36
			of Al Baqarah,
		
00:21:37 --> 00:21:39
			which contains our essential creed,
		
00:21:39 --> 00:21:40
			This is how it begins.
		
00:21:41 --> 00:21:44
			It it contains our essential creed. These were
		
00:21:44 --> 00:21:45
			revealed to the prophet
		
00:21:46 --> 00:21:47
			when he was at the
		
00:21:48 --> 00:21:49
			in the 7th heaven.
		
00:21:50 --> 00:21:52
			And Jibril alaihi sallam was not there. It
		
00:21:52 --> 00:21:53
			was only the prophet
		
00:21:54 --> 00:21:56
			So these verses were placed directly into his
		
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			heart by Allah
		
00:21:58 --> 00:22:00
			without an angelic mediation.
		
00:22:04 --> 00:22:06
			Also, the Irdima mentioned, the prayer was made
		
00:22:07 --> 00:22:08
			during this time,
		
00:22:08 --> 00:22:09
			5 times a day.
		
00:22:10 --> 00:22:12
			There's a a of Jannah that was given
		
00:22:12 --> 00:22:14
			to the prophet and his nation, the promise
		
00:22:14 --> 00:22:14
			of paradise,
		
00:22:16 --> 00:22:17
			and other things.
		
00:22:19 --> 00:22:21
			As father Iyad says here, secrets of the
		
00:22:21 --> 00:22:22
			Jabaruq and Malakut.
		
00:22:23 --> 00:22:26
			Even Ajeeba mentions this also with regard to
		
00:22:26 --> 00:22:28
			the the final ayah in that sequence.
		
00:22:32 --> 00:22:33
			He saw one of the greatest signs of
		
00:22:33 --> 00:22:36
			his lord, ibn Ajiba says, these are secrets,
		
00:22:36 --> 00:22:36
			asrar,
		
00:22:37 --> 00:22:39
			of the Malakut and Jabiru. These are celestial
		
00:22:40 --> 00:22:40
			realms
		
00:22:40 --> 00:22:43
			or worlds beyond the mulk, beyond the perceptible
		
00:22:43 --> 00:22:44
			world.
		
00:22:46 --> 00:22:47
			Sorry.
		
00:22:49 --> 00:22:52
			Ordinary understanding is unable to grasp the details
		
00:22:52 --> 00:22:53
			of what was revealed.
		
00:22:53 --> 00:22:55
			So then he says in this ayah, Allah
		
00:22:55 --> 00:22:57
			alludes the prophet's state of total purity and
		
00:22:57 --> 00:22:59
			his protection from harm during the journey.
		
00:23:00 --> 00:23:01
			And he's talking about the later to Islam
		
00:23:01 --> 00:23:04
			and Mi'raj. He affirmed the purity of his
		
00:23:04 --> 00:23:05
			heart, tongue, and eye.
		
00:23:06 --> 00:23:07
			His heart, by the words,
		
00:23:11 --> 00:23:12
			the purity of his tongue
		
00:23:12 --> 00:23:13
			by
		
00:23:15 --> 00:23:17
			He never speaks from his caprice.
		
00:23:18 --> 00:23:19
			And his
		
00:23:20 --> 00:23:20
			eye,
		
00:23:21 --> 00:23:23
			His eye did not swerve nor sweep aside.
		
00:23:24 --> 00:23:26
			Purity of heart, tongue, and eye. If we
		
00:23:26 --> 00:23:28
			can guard the purity, if we can make
		
00:23:28 --> 00:23:31
			our hearts, tongues, and eyes pure, then we'll
		
00:23:31 --> 00:23:32
			be in a good state inshallah.
		
00:23:43 --> 00:23:43
			Okay.
		
00:23:44 --> 00:23:44
			Sorry.
		
00:23:48 --> 00:23:49
			And then he,
		
00:23:49 --> 00:23:52
			he quotes now Fadi Iyad. He moves to
		
00:23:52 --> 00:23:55
			Surah to Taqwir. This is Surah 81.
		
00:23:56 --> 00:23:57
			And he quotes,
		
00:23:58 --> 00:24:00
			from 15, ayat 15 to 25.
		
00:24:02 --> 00:24:04
			And in the middle of the Surah,
		
00:24:05 --> 00:24:07
			Allah says this translation says, no. I swear
		
00:24:07 --> 00:24:09
			by those who slip away, the runners, those
		
00:24:09 --> 00:24:11
			who hide themselves by the night's warming,
		
00:24:12 --> 00:24:13
			by the morning sighing.
		
00:24:16 --> 00:24:17
			This is the.
		
00:24:18 --> 00:24:18
			So Allah
		
00:24:19 --> 00:24:20
			in the Quran oftentimes,
		
00:24:21 --> 00:24:23
			especially in the Mecca and Sur, he'll take
		
00:24:23 --> 00:24:25
			an oath by something, and, that's called the
		
00:24:25 --> 00:24:28
			Qasem, and then he'll give the sort of
		
00:24:28 --> 00:24:29
			the,
		
00:24:30 --> 00:24:32
			the the the statement of oath.
		
00:24:33 --> 00:24:35
			Like, if I say, for example, I swear
		
00:24:35 --> 00:24:37
			to Allah, that's called an oath, but you're
		
00:24:37 --> 00:24:39
			waiting for the what's known as the Jawavul
		
00:24:39 --> 00:24:39
			Qasam.
		
00:24:40 --> 00:24:42
			I say, well, I prayed Fajr. I swear
		
00:24:42 --> 00:24:43
			to Allah, I prayed Fajr. That's called the
		
00:24:43 --> 00:24:44
			Jawavul Qasam.
		
00:24:45 --> 00:24:46
			So the
		
00:24:47 --> 00:24:47
			here,
		
00:24:53 --> 00:24:55
			That truly, this is the word of a
		
00:24:55 --> 00:24:56
			noble messenger.
		
00:24:58 --> 00:24:59
			It continues.
		
00:25:03 --> 00:25:06
			Having power, secure with the lord of the
		
00:25:06 --> 00:25:06
			throne.
		
00:25:10 --> 00:25:13
			Obaid and trusted. Then it continues. Your companion
		
00:25:13 --> 00:25:15
			is not possessed. He truly saw him on
		
00:25:15 --> 00:25:16
			the clear horizon.
		
00:25:18 --> 00:25:21
			So Ali ibnurissa Al Rumani and others said
		
00:25:22 --> 00:25:23
			that the noble messenger
		
00:25:23 --> 00:25:26
			is Muhammad sallallahu alaihi sallam. So all these
		
00:25:26 --> 00:25:28
			attributes are his. Others say others said it
		
00:25:28 --> 00:25:30
			is Jibril alaihi sallam.
		
00:25:30 --> 00:25:33
			So these qualities are his. He truly saw
		
00:25:33 --> 00:25:36
			him means that he, Jibril, saw Muhammad sallallahu
		
00:25:36 --> 00:25:38
			alaihi sallam. It is said that it is,
		
00:25:39 --> 00:25:41
			said that it means that he, Muhammad sallallahu
		
00:25:41 --> 00:25:42
			alaihi sallam, saw his lord.
		
00:25:43 --> 00:25:44
			It is said that it means he saw
		
00:25:44 --> 00:25:46
			Jibril in his true form. So difference of
		
00:25:46 --> 00:25:47
			opinion about
		
00:25:47 --> 00:25:49
			what does it mean that he truly saw
		
00:25:49 --> 00:25:51
			him on the clear horizon.
		
00:25:52 --> 00:25:53
			Some of the urama say that, again, this
		
00:25:53 --> 00:25:55
			is the reference to the ruya, the beatific
		
00:25:55 --> 00:25:58
			vision that the prophet sallallahu alaihi sallam experienced,
		
00:25:59 --> 00:26:01
			on the later to the Surah Al Mi'raj.
		
00:26:02 --> 00:26:03
			That is something that's going to happen, inshallah,
		
00:26:03 --> 00:26:05
			for all the believers that make it to
		
00:26:05 --> 00:26:05
			Jannah.
		
00:26:08 --> 00:26:09
			There's even an opinion that
		
00:26:10 --> 00:26:12
			everyone in the Yomul Qiyamah will experience the
		
00:26:12 --> 00:26:13
			Ruya. Everybody
		
00:26:14 --> 00:26:15
			will see Allah
		
00:26:15 --> 00:26:17
			be like kefiya without any hawness,
		
00:26:18 --> 00:26:20
			but then the kuffar will suddenly be veiled
		
00:26:20 --> 00:26:23
			from him and they'll never experience that again.
		
00:26:26 --> 00:26:28
			Oh, the Iyad, he then he moves to
		
00:26:28 --> 00:26:29
			Surah Al Qalam,
		
00:26:30 --> 00:26:31
			Surah 68.
		
00:26:32 --> 00:26:33
			So
		
00:26:33 --> 00:26:34
			Allah says noon
		
00:26:36 --> 00:26:37
			is one of those,
		
00:26:37 --> 00:26:38
			letters,
		
00:26:40 --> 00:26:42
			that nobody really knows the meaning.
		
00:26:42 --> 00:26:44
			Of course, the ulama have their opinions, but
		
00:26:44 --> 00:26:46
			it's always Allahu Adam.
		
00:26:46 --> 00:26:49
			A popular opinion here at bin kafir, imamalqortubi,
		
00:26:49 --> 00:26:52
			is that noon here stands for noor, light.
		
00:26:57 --> 00:26:58
			I depend on what they inscribe.
		
00:27:03 --> 00:27:05
			You are not by the blessing of your
		
00:27:05 --> 00:27:06
			lord, a man possessed.
		
00:27:09 --> 00:27:12
			You shall surely have an unfailing reward or
		
00:27:12 --> 00:27:12
			wage.
		
00:27:17 --> 00:27:21
			And surely you are possessed of mighty nature.
		
00:27:21 --> 00:27:23
			Or, I mean, that's and it's just interesting
		
00:27:23 --> 00:27:27
			translation. Verily, you dominate magnificent character.
		
00:27:27 --> 00:27:30
			Something like, you stand on monumental ethics,
		
00:27:31 --> 00:27:32
			something like that.
		
00:27:34 --> 00:27:37
			She said, Allah swears by, this great oath
		
00:27:41 --> 00:27:43
			that his chosen prophet was free of what
		
00:27:43 --> 00:27:46
			the unbelievers ascribed to him in their disdain
		
00:27:46 --> 00:27:47
			and rejection of him.
		
00:27:48 --> 00:27:49
			He brings joy to him and increases him
		
00:27:49 --> 00:27:50
			in hope,
		
00:27:51 --> 00:27:53
			and he addresses him gently
		
00:27:54 --> 00:27:55
			saying, you are not by the blessing of
		
00:27:55 --> 00:27:57
			your lord and man possessed. This shows the
		
00:27:57 --> 00:27:58
			greatest respect
		
00:27:58 --> 00:27:59
			and is an example of the highest degree
		
00:27:59 --> 00:28:01
			of adab in conversation.
		
00:28:02 --> 00:28:03
			Then he tells him that we will have
		
00:28:03 --> 00:28:06
			eternal blessings and an immeasurable reward with him,
		
00:28:07 --> 00:28:08
			one that can be counted and will not
		
00:28:08 --> 00:28:10
			make him in any way indebted using the
		
00:28:10 --> 00:28:12
			words, you shall surely have an unfailing wage.
		
00:28:13 --> 00:28:14
			Then he praises him for the gifts he
		
00:28:14 --> 00:28:16
			has given him. He guides him to himself
		
00:28:17 --> 00:28:20
			and confirms that to emphasize his praiseworthiness.
		
00:28:20 --> 00:28:21
			He says
		
00:28:22 --> 00:28:23
			So
		
00:28:24 --> 00:28:26
			it's very interesting here in the Arabic
		
00:28:27 --> 00:28:29
			that the, the word Allah in Arabic,
		
00:28:31 --> 00:28:32
			this is called a It's
		
00:28:33 --> 00:28:33
			a
		
00:28:34 --> 00:28:35
			spatial adverb.
		
00:28:35 --> 00:28:37
			And usually, if you say Allah,
		
00:28:38 --> 00:28:40
			the word that follows it should be something
		
00:28:40 --> 00:28:40
			concrete.
		
00:28:41 --> 00:28:43
			Right? Like a table or a desk. Like,
		
00:28:43 --> 00:28:45
			al qalamu ala alalmaktab.
		
00:28:46 --> 00:28:48
			Right? The pen is on the table.
		
00:28:48 --> 00:28:49
			But in rhetoric,
		
00:28:50 --> 00:28:52
			if the word that follows ala,
		
00:28:53 --> 00:28:53
			is abstract,
		
00:28:54 --> 00:28:56
			like hollok means ethics or character,
		
00:28:57 --> 00:29:01
			This denotes what's known as tamakun or mastery.
		
00:29:01 --> 00:29:02
			So
		
00:29:05 --> 00:29:06
			You master
		
00:29:08 --> 00:29:09
			is added
		
00:29:10 --> 00:29:13
			as an adjective, magnificent character,
		
00:29:14 --> 00:29:15
			A standard of character.
		
00:29:16 --> 00:29:18
			It is said that these were words refer
		
00:29:18 --> 00:29:19
			to the Quran,
		
00:29:20 --> 00:29:22
			and the translator has
		
00:29:22 --> 00:29:25
			a note here that Aisha was asked about
		
00:29:25 --> 00:29:26
			the character of the prophet
		
00:29:26 --> 00:29:27
			and
		
00:29:27 --> 00:29:28
			she said,
		
00:29:30 --> 00:29:33
			that his character was the Quran. He is
		
00:29:33 --> 00:29:34
			an embodiment of the Kitab,
		
00:29:36 --> 00:29:38
			the the word made flesh as it were.
		
00:29:43 --> 00:29:45
			Others say it refers to Islam,
		
00:29:48 --> 00:29:50
			and it is said that they simply mean
		
00:29:50 --> 00:29:50
			noble nature.
		
00:29:52 --> 00:29:53
			It is also said that the meaning of
		
00:29:53 --> 00:29:54
			them is that the prophet sallallahu alaihi wa
		
00:29:54 --> 00:29:56
			sallam has no aspiration except Allah.
		
00:30:00 --> 00:30:03
			Then he he says Qadir Iyal, he says
		
00:30:03 --> 00:30:05
			then Allah continues the surah by consoling him
		
00:30:05 --> 00:30:07
			for what they said about him. By promising
		
00:30:07 --> 00:30:09
			him that they will be punished. He threatens
		
00:30:09 --> 00:30:10
			them with his words.
		
00:30:17 --> 00:30:19
			You shall see and they will see which
		
00:30:19 --> 00:30:20
			of you is
		
00:30:21 --> 00:30:21
			afflicted.
		
00:30:22 --> 00:30:24
			Surely, your lord knows very well those who
		
00:30:24 --> 00:30:26
			have gone astray from his way, and he
		
00:30:26 --> 00:30:28
			knows very well those who are guided.
		
00:30:30 --> 00:30:32
			Then after praising him, Allah censures his enemies,
		
00:30:32 --> 00:30:35
			makes known their bad character, and enumerates their
		
00:30:35 --> 00:30:37
			faults. Then he follows this with his bounty
		
00:30:37 --> 00:30:38
			and his helping the prophet.
		
00:30:39 --> 00:30:42
			He mentions some 10 or so centric qualities.
		
00:30:43 --> 00:30:43
			So,
		
00:30:44 --> 00:30:45
			this is, very
		
00:30:45 --> 00:30:48
			common in Semitic rhetoric. It's very common in
		
00:30:48 --> 00:30:51
			the Quran. This idea of binarity
		
00:30:51 --> 00:30:53
			is what is called in English rhetoric or
		
00:30:53 --> 00:30:55
			double portraits or tibak,
		
00:30:56 --> 00:30:57
			this sort of juxtaposition
		
00:30:58 --> 00:30:59
			of opposite ideas.
		
00:31:00 --> 00:31:01
			So juxtaposed
		
00:31:02 --> 00:31:06
			with the ayah describing the prophet's beautiful character,
		
00:31:07 --> 00:31:09
			is the muqaddibeen,
		
00:31:10 --> 00:31:12
			those who are denying the Prophet
		
00:31:14 --> 00:31:15
			and their character traits.
		
00:31:16 --> 00:31:18
			Right? So you have khuluq adim or khuluq
		
00:31:18 --> 00:31:19
			Mahmud,
		
00:31:19 --> 00:31:20
			praiseworthy character,
		
00:31:21 --> 00:31:23
			juxtaposed with khuluq madmoom,
		
00:31:24 --> 00:31:26
			blameworthy character or bad character.
		
00:31:27 --> 00:31:28
			So when you read,
		
00:31:29 --> 00:31:32
			these when we read these descriptions of the
		
00:31:32 --> 00:31:32
			character of,
		
00:31:33 --> 00:31:34
			of those who are
		
00:31:35 --> 00:31:37
			rejecting the prophet,
		
00:31:38 --> 00:31:40
			the prophet's character is exactly the opposite of
		
00:31:40 --> 00:31:42
			this. It is juxtaposed against this.
		
00:31:44 --> 00:31:44
			So
		
00:31:45 --> 00:31:47
			Allah says, do not obey those who reject.
		
00:31:48 --> 00:31:49
			And,
		
00:31:50 --> 00:31:51
			the people of Takbib,
		
00:31:52 --> 00:31:54
			Right? The people who rebel against God,
		
00:31:56 --> 00:31:57
			and they're proud of it. They call these
		
00:31:57 --> 00:31:59
			people today anti theists.
		
00:32:00 --> 00:32:01
			They're not just atheists.
		
00:32:02 --> 00:32:04
			This is someone who says, there might be
		
00:32:04 --> 00:32:05
			a God, but I don't want to obey
		
00:32:05 --> 00:32:06
			Him anyway.
		
00:32:06 --> 00:32:07
			Anti theist.
		
00:32:08 --> 00:32:10
			Right? People of Takbib,
		
00:32:15 --> 00:32:17
			They hope that you will try to conciliate
		
00:32:17 --> 00:32:18
			with them,
		
00:32:18 --> 00:32:21
			and they will try to conciliate with you.
		
00:32:21 --> 00:32:23
			Or another way of translating this, they hope
		
00:32:23 --> 00:32:25
			that you will try to compromise with
		
00:32:26 --> 00:32:28
			them, and they will try to compromise with
		
00:32:28 --> 00:32:29
			you. So the prophet
		
00:32:30 --> 00:32:31
			did have a conciliatory
		
00:32:31 --> 00:32:32
			nature.
		
00:32:33 --> 00:32:33
			He compromised,
		
00:32:34 --> 00:32:35
			at Hudaybiyyah,
		
00:32:36 --> 00:32:38
			with the treaty. You know, the Muslims wrote
		
00:32:38 --> 00:32:41
			Bismillah Ar Rahman Al Rahim and then an
		
00:32:41 --> 00:32:43
			envoy from the Mushrike in Mecca,
		
00:32:44 --> 00:32:46
			Suhaydub no Amar, he came and he said
		
00:32:46 --> 00:32:48
			that, what is Bismillah Ar Rahman Ar Rahim?
		
00:32:48 --> 00:32:49
			Who is Ar Rahman Ar Rahim?
		
00:32:50 --> 00:32:51
			These are the names of Allah. He said,
		
00:32:51 --> 00:32:52
			I've never heard of these.
		
00:32:53 --> 00:32:54
			Change it to Allahumma Bismika.
		
00:32:55 --> 00:32:57
			And the prophet said, okay. No problem.
		
00:32:58 --> 00:32:59
			And they kept reading the document, and it
		
00:32:59 --> 00:33:01
			says, Muhammad ur Rasulullah.
		
00:33:02 --> 00:33:04
			And he said, I don't believe your Rasulullah.
		
00:33:05 --> 00:33:07
			Right? So let's make it more secular.
		
00:33:08 --> 00:33:10
			Let's write ibn Abdullah, because we both agree
		
00:33:10 --> 00:33:11
			on that.
		
00:33:11 --> 00:33:13
			So the prophet, okay. No problem.
		
00:33:13 --> 00:33:14
			Right?
		
00:33:21 --> 00:33:23
			I'm never gonna erase it.
		
00:33:24 --> 00:33:26
			So, Sayna Ali, he disobeys the prophet
		
00:33:26 --> 00:33:28
			out of respect for the prophet, so
		
00:33:28 --> 00:33:30
			he says show me where it is. It's
		
00:33:30 --> 00:33:32
			right here. So he he erased it himself.
		
00:33:33 --> 00:33:35
			Right? So he compromised, but he did not
		
00:33:35 --> 00:33:37
			compromise his theology and ethics.
		
00:33:38 --> 00:33:40
			There was no compromise
		
00:33:40 --> 00:33:42
			when it comes to theology and ethics.
		
00:33:43 --> 00:33:45
			Right? Remember the man who came to the
		
00:33:45 --> 00:33:45
			prophet
		
00:33:46 --> 00:33:46
			said,
		
00:33:51 --> 00:33:53
			tell me something special about Islam that only
		
00:33:53 --> 00:33:54
			you can tell me.
		
00:33:57 --> 00:33:59
			Say, I believe in Allah and be firm
		
00:33:59 --> 00:33:59
			upon that.
		
00:34:02 --> 00:34:03
			Stand firm upon that.
		
00:34:03 --> 00:34:05
			Be a principled person. Don't be a wishy
		
00:34:05 --> 00:34:06
			washy person.
		
00:34:13 --> 00:34:15
			Of course, ibn Hisham mentions that
		
00:34:15 --> 00:34:16
			early in the Meccan period,
		
00:34:18 --> 00:34:20
			they tried threatening the prophet
		
00:34:21 --> 00:34:24
			They tried sort of buying him out. Right?
		
00:34:24 --> 00:34:26
			You know, we'll give you we'll make you
		
00:34:26 --> 00:34:27
			the king, and we'll give you this and
		
00:34:27 --> 00:34:28
			that, and
		
00:34:29 --> 00:34:31
			none of these things none of these none
		
00:34:31 --> 00:34:33
			of these things work because the prophet
		
00:34:33 --> 00:34:34
			will not compromise
		
00:34:35 --> 00:34:36
			in these areas.
		
00:34:38 --> 00:34:40
			So Rouhani continues to describe the mukaddibim.
		
00:34:43 --> 00:34:45
			He calls them every meanswearer
		
00:34:45 --> 00:34:48
			or a better a better translation, vile oath
		
00:34:48 --> 00:34:49
			monger.
		
00:34:50 --> 00:34:52
			So the tafsir says that they're always swearing
		
00:34:52 --> 00:34:54
			by Allah's name, but they're always lying.
		
00:34:54 --> 00:34:56
			They're full of wallahi's wallahi wallahi wallahi,
		
00:34:57 --> 00:34:59
			but you can't trust anything they're saying.
		
00:34:59 --> 00:35:01
			They're always lying.
		
00:35:03 --> 00:35:05
			Backbiter, going about with slander. So they spread
		
00:35:05 --> 00:35:07
			gossip. They love scandal.
		
00:35:08 --> 00:35:10
			Hinderer of good, guilty aggressor.
		
00:35:11 --> 00:35:14
			They're harsh, they're negative, they're immature.
		
00:35:15 --> 00:35:15
			Right?
		
00:35:16 --> 00:35:17
			The prophet
		
00:35:17 --> 00:35:20
			said it is from a person's buruah or,
		
00:35:21 --> 00:35:23
			maturity, that he can hear the opinion of
		
00:35:23 --> 00:35:25
			another man, and he won't interrupt him,
		
00:35:26 --> 00:35:27
			even when he disagrees.
		
00:35:28 --> 00:35:31
			This is something that is just lost now.
		
00:35:31 --> 00:35:32
			People are just
		
00:35:32 --> 00:35:34
			so easily offended. They're they have a term
		
00:35:34 --> 00:35:35
			for it. They're triggered.
		
00:35:36 --> 00:35:38
			Now in colleges, you know, they
		
00:35:38 --> 00:35:40
			have these sort of safe spaces they go
		
00:35:40 --> 00:35:41
			to.
		
00:35:41 --> 00:35:43
			If they feel like they've been offended by
		
00:35:43 --> 00:35:46
			some opinion they don't like, they go to
		
00:35:46 --> 00:35:47
			these old rooms and they play with Play
		
00:35:47 --> 00:35:48
			Doh.
		
00:35:48 --> 00:35:49
			They play video games.
		
00:35:50 --> 00:35:52
			This is relatively new. I didn't I don't
		
00:35:52 --> 00:35:54
			remember having safe spaces when I was an
		
00:35:55 --> 00:35:57
			an undergrad in the early
		
00:35:59 --> 00:36:01
			2000. That's that's what's happening.
		
00:36:03 --> 00:36:05
			And then coarse and rude, we said that.
		
00:36:06 --> 00:36:08
			Moreover, ignoble because he has wealth and sons.
		
00:36:09 --> 00:36:10
			So this is the type of person who
		
00:36:10 --> 00:36:12
			thinks that because he has a lot of
		
00:36:12 --> 00:36:15
			children or he has a lot of money,
		
00:36:15 --> 00:36:17
			that he's better than everybody else.
		
00:36:18 --> 00:36:18
			Right?
		
00:36:21 --> 00:36:23
			Elsewhere in the Quran, Allah
		
00:36:23 --> 00:36:24
			says,
		
00:36:28 --> 00:36:29
			That on the day of judgment,
		
00:36:30 --> 00:36:32
			children or sons, children in general,
		
00:36:33 --> 00:36:36
			or wealth will not benefit anyone.
		
00:36:37 --> 00:36:37
			Except
		
00:36:40 --> 00:36:42
			the one who brings to God a sound
		
00:36:42 --> 00:36:43
			heart,
		
00:36:44 --> 00:36:45
			then it's possible
		
00:36:45 --> 00:36:47
			for your wealth and children to benefit you.
		
00:36:49 --> 00:36:50
			Because you spent in the way of Allah
		
00:36:50 --> 00:36:52
			and your children make dua for you, so
		
00:36:52 --> 00:36:52
			on and so forth.
		
00:36:56 --> 00:36:56
			Then he finishes
		
00:36:57 --> 00:36:57
			this
		
00:36:58 --> 00:37:00
			section here in Surah Al Kalam. When our
		
00:37:00 --> 00:37:02
			signs are recited to him,
		
00:37:05 --> 00:37:07
			They say these are fairy tales of the
		
00:37:07 --> 00:37:07
			ancients.
		
00:37:09 --> 00:37:09
			Right?
		
00:37:11 --> 00:37:13
			Like even like even today, you have people,
		
00:37:13 --> 00:37:14
			you know, the flood,
		
00:37:14 --> 00:37:16
			you know, the flood of Noah, the Exodus.
		
00:37:17 --> 00:37:18
			This is just mythology,
		
00:37:18 --> 00:37:19
			and
		
00:37:20 --> 00:37:21
			where's their historical proof?
		
00:37:23 --> 00:37:24
			You know, the Quran says
		
00:37:28 --> 00:37:31
			That the word of your Lord is fulfilled
		
00:37:31 --> 00:37:32
			in truth
		
00:37:32 --> 00:37:33
			and in justice.
		
00:37:34 --> 00:37:36
			In the 19 eighties,
		
00:37:36 --> 00:37:39
			the tomb of a very high ranking
		
00:37:40 --> 00:37:40
			Semitic
		
00:37:41 --> 00:37:43
			official was discovered in a place called Evers,
		
00:37:44 --> 00:37:45
			which,
		
00:37:45 --> 00:37:48
			is in in Egypt. In Northern Egypt, it
		
00:37:48 --> 00:37:50
			used to be used to be called Goshen.
		
00:37:50 --> 00:37:52
			According to the Torah, at least, this is
		
00:37:52 --> 00:37:53
			where the Israelites
		
00:37:54 --> 00:37:55
			lived.
		
00:37:55 --> 00:37:58
			This is where Ya'ub alaihis salam made Hijra
		
00:37:58 --> 00:37:59
			to. This is where his 12 sons
		
00:38:00 --> 00:38:00
			lived.
		
00:38:01 --> 00:38:03
			There was a tomb found there,
		
00:38:04 --> 00:38:05
			that many
		
00:38:06 --> 00:38:06
			Egyptologists,
		
00:38:07 --> 00:38:08
			like David Roll I mean, these are not
		
00:38:08 --> 00:38:11
			people that are necessarily religious. They're very secular
		
00:38:11 --> 00:38:14
			scholars. David Ailing, Charles Ailing. They say that
		
00:38:14 --> 00:38:16
			this is probably the tomb of Joseph.
		
00:38:17 --> 00:38:18
			This is their opinion.
		
00:38:21 --> 00:38:22
			In 1998,
		
00:38:23 --> 00:38:25
			there were these 2 brilliant geophysicists
		
00:38:26 --> 00:38:27
			at, Columbia,
		
00:38:28 --> 00:38:30
			Ryan and Pittman.
		
00:38:31 --> 00:38:32
			And they found exactly,
		
00:38:34 --> 00:38:36
			where the flood occurred,
		
00:38:36 --> 00:38:37
			when it occurred,
		
00:38:38 --> 00:38:39
			and how it happened
		
00:38:41 --> 00:38:43
			is incredible work.
		
00:38:44 --> 00:38:46
			They actually wrote a book. It's called Noah's
		
00:38:46 --> 00:38:49
			Flood, the New Scientific Discoveries About the Event
		
00:38:49 --> 00:38:50
			That Changed History.
		
00:38:51 --> 00:38:53
			It agrees with the Quranic narrative a 100%.
		
00:38:54 --> 00:38:56
			It's really amazing.
		
00:38:58 --> 00:38:59
			This theory is called the,
		
00:39:00 --> 00:39:02
			the the Black Sea Deluge theory.
		
00:39:03 --> 00:39:04
			I,
		
00:39:05 --> 00:39:05
			I highly,
		
00:39:06 --> 00:39:08
			encourage you to look it up, because this
		
00:39:08 --> 00:39:10
			is something that's always attacked by, like, atheists
		
00:39:10 --> 00:39:12
			or secular people.
		
00:39:12 --> 00:39:13
			Right?
		
00:39:13 --> 00:39:15
			These stories, they have no historical basis, so
		
00:39:15 --> 00:39:16
			on and so forth.
		
00:39:18 --> 00:39:20
			But, you know, this this was this book
		
00:39:20 --> 00:39:21
			was published in 1998.
		
00:39:22 --> 00:39:24
			This is something relatively new.
		
00:39:24 --> 00:39:25
			You know?
		
00:39:26 --> 00:39:28
			So the word of thy Lord finds fulfillment.
		
00:39:32 --> 00:39:34
			It takes an amount of trust, a bit
		
00:39:34 --> 00:39:34
			of trust.
		
00:39:38 --> 00:39:39
			But this is what this is what they
		
00:39:39 --> 00:39:42
			the Muqaddi bin. These are just fairy tales,
		
00:39:42 --> 00:39:43
			you know, what do what do you what
		
00:39:43 --> 00:39:45
			do you believe in this stuff? This type
		
00:39:45 --> 00:39:45
			of thing.
		
00:39:46 --> 00:39:47
			You know, we're scientific.
		
00:39:48 --> 00:39:50
			Right? Or scientific.
		
00:39:52 --> 00:39:54
			Yet they believe that there's something called dark
		
00:39:54 --> 00:39:55
			matter.
		
00:39:57 --> 00:39:58
			That's that's sort of the catchall for them,
		
00:39:58 --> 00:40:01
			you know, that that Jupiter makes orbits around
		
00:40:01 --> 00:40:02
			the sun.
		
00:40:03 --> 00:40:05
			But the math doesn't quite work for them.
		
00:40:05 --> 00:40:08
			Jupiter's too big. What keeps Jupiter in its
		
00:40:08 --> 00:40:09
			orbit consistently?
		
00:40:10 --> 00:40:12
			Dark matter. What is that? It's just something
		
00:40:12 --> 00:40:13
			that's out there.
		
00:40:14 --> 00:40:14
			It's,
		
00:40:15 --> 00:40:17
			fills in the gaps of the ignorance.
		
00:40:17 --> 00:40:19
			Right? The universe is expanding, and it's increasing
		
00:40:19 --> 00:40:21
			in its expansion. How is that happening?
		
00:40:21 --> 00:40:22
			Dark energy.
		
00:40:23 --> 00:40:24
			What is that?
		
00:40:24 --> 00:40:27
			Just trust us. It's dark energy. Why should
		
00:40:27 --> 00:40:28
			I trust you?
		
00:40:33 --> 00:40:34
			Anyway,
		
00:40:36 --> 00:40:37
			Allah concludes these words
		
00:40:38 --> 00:40:41
			with the real threat that that their misery
		
00:40:41 --> 00:40:42
			will be complete and their total ruin by
		
00:40:42 --> 00:40:45
			saying, we will brand him upon the muzzle,
		
00:40:45 --> 00:40:46
			the.
		
00:40:47 --> 00:40:49
			We'll brand him on the nose.
		
00:40:50 --> 00:40:51
			So the nose is sort of the the
		
00:40:51 --> 00:40:52
			most
		
00:40:52 --> 00:40:55
			apparent feature on the face. Right?
		
00:40:55 --> 00:40:57
			So most of the ulama believe this is
		
00:40:57 --> 00:40:58
			an idiomatic expression,
		
00:40:59 --> 00:41:01
			that it means that Allah will expose people
		
00:41:02 --> 00:41:05
			of vice and corruption. He'll expose the people
		
00:41:05 --> 00:41:05
			of rebellion
		
00:41:06 --> 00:41:08
			for what there it really is.
		
00:41:09 --> 00:41:10
			They'll be proven wrong eventually.
		
00:41:15 --> 00:41:17
			Okay. So that's let's see what we're doing.
		
00:41:17 --> 00:41:18
			Any questions or
		
00:41:21 --> 00:41:21
			comments?
		
00:41:22 --> 00:41:23
			Mhmm.
		
00:41:27 --> 00:41:28
			Yeah.
		
00:41:43 --> 00:41:45
			So the the standard exegesis here is that,
		
00:41:48 --> 00:41:50
			the the recorders, the inscribers are the.
		
00:41:52 --> 00:41:54
			Right? That it's an oath taking an oath
		
00:41:54 --> 00:41:55
			by the recording angels.
		
00:41:56 --> 00:41:58
			That their pen is recording,
		
00:42:00 --> 00:42:01
			the events of the world, the deeds of
		
00:42:01 --> 00:42:02
			humanity.
		
00:42:02 --> 00:42:04
			So Allah is taking it in an oath
		
00:42:05 --> 00:42:07
			by the angels, w'lahu adam.
		
00:42:07 --> 00:42:09
			There may be other meanings. There definitely are
		
00:42:09 --> 00:42:10
			other meanings.
		
00:42:10 --> 00:42:12
			Others say the qalam is a reference to
		
00:42:12 --> 00:42:14
			the first thing that Allah created. There's a
		
00:42:14 --> 00:42:16
			hadith like this. The first thing that Allah
		
00:42:16 --> 00:42:17
			created is the pen.
		
00:42:18 --> 00:42:20
			Right? It's a sound hadith, I believe.
		
00:42:20 --> 00:42:23
			And so Allah, subhanahu wa ta'ala so then,
		
00:42:24 --> 00:42:26
			Allah said to the pen, look too bright.
		
00:42:27 --> 00:42:29
			And then it started writing the history of
		
00:42:29 --> 00:42:29
			existence.
		
00:42:30 --> 00:42:32
			And that's why some of the traditions mentioned
		
00:42:32 --> 00:42:33
			that when the prophet
		
00:42:33 --> 00:42:35
			was beyond the center of Multaha,
		
00:42:35 --> 00:42:37
			he heard a scratching sound.
		
00:42:37 --> 00:42:39
			And it was the pen writing,
		
00:42:40 --> 00:42:42
			the history of existence.
		
00:42:51 --> 00:42:51
			Yeah.
		
00:43:11 --> 00:43:12
			There appear to be different angels.
		
00:43:14 --> 00:43:16
			They're assigned to each person.
		
00:43:17 --> 00:43:17
			Yeah.
		
00:43:19 --> 00:43:20
			But
		
00:43:22 --> 00:43:24
			inshallah, that's correct.
		
00:43:26 --> 00:43:26
			Yeah.
		
00:43:28 --> 00:43:30
			So that on the Yom Kalliyama, people receive
		
00:43:30 --> 00:43:30
			their kitab.
		
00:43:31 --> 00:43:32
			It's mentioned in the Quran.
		
00:43:33 --> 00:43:35
			Kiram and katibin is mentioned, the recording angels.
		
00:43:36 --> 00:43:37
			And then the kitab,
		
00:43:39 --> 00:43:41
			The believers in the right hand, the unbelievers
		
00:43:41 --> 00:43:43
			in the left hand, or behind the back.
		
00:43:47 --> 00:43:47
			Yeah.
		
00:43:47 --> 00:43:48
			Any other question?
		
00:43:52 --> 00:43:54
			Of course, we want an edited version of
		
00:43:54 --> 00:43:54
			that kitab.
		
00:43:56 --> 00:43:57
			We said last time, one of the names
		
00:43:57 --> 00:43:58
			of Allah is Al A'afoo,
		
00:43:59 --> 00:44:00
			the one who erases.
		
00:44:02 --> 00:44:04
			So the things in the kitchen, you're like,
		
00:44:04 --> 00:44:05
			oh, I don't wanna look at this chapter,
		
00:44:06 --> 00:44:07
			and there's nothing there.
		
00:44:08 --> 00:44:10
			It's gone because the Tawba was accepted,
		
00:44:10 --> 00:44:12
			and Allah just effaced it.
		
00:44:13 --> 00:44:13
			It's gone.
		
00:44:14 --> 00:44:14
			Mhmm.
		
00:44:23 --> 00:44:25
			Yeah. There's an eye in the Quran like
		
00:44:25 --> 00:44:25
			this.
		
00:44:26 --> 00:44:27
			Yeah.
		
00:44:28 --> 00:44:29
			Yeah. I don't know the left of the
		
00:44:29 --> 00:44:32
			the eye, but there's something like this in
		
00:44:32 --> 00:44:33
			in definitely in the Quran.
		
00:44:34 --> 00:44:35
			Yeah.
		
00:44:38 --> 00:44:39
			Yeah.
		
00:44:39 --> 00:44:41
			I have to look it up in Java.
		
00:44:46 --> 00:44:48
			Let's see. Check so section 6 now
		
00:44:51 --> 00:44:53
			is concerning Allah's addressing the prophet with compassion
		
00:44:53 --> 00:44:54
			and generosity.
		
00:44:55 --> 00:44:57
			So he begins by quoting
		
00:44:57 --> 00:45:00
			Surah Taha. Allah says Taha.
		
00:45:00 --> 00:45:02
			So this is usually taken to be one
		
00:45:02 --> 00:45:03
			of the names of the prophet
		
00:45:05 --> 00:45:08
			Imam al Razi mentions that Jafar as Sadiq
		
00:45:08 --> 00:45:10
			Jafar as Sadiq is the same one who
		
00:45:10 --> 00:45:11
			said that Yassine is You Sayyid.
		
00:45:13 --> 00:45:15
			He mentions that Jafar as Sadiq says it
		
00:45:15 --> 00:45:17
			refers to the purity, tahara,
		
00:45:18 --> 00:45:19
			of the.
		
00:45:20 --> 00:45:22
			And others say that the meaning is,
		
00:45:23 --> 00:45:24
			one of the names of the prophet.
		
00:45:29 --> 00:45:31
			We did not send down the Quran upon
		
00:45:31 --> 00:45:32
			you in order for you to be distressed.
		
00:45:33 --> 00:45:34
			It's better than wretched.
		
00:45:34 --> 00:45:36
			Distressed is a better word.
		
00:45:38 --> 00:45:39
			So he says that it said that, so
		
00:45:39 --> 00:45:40
			I mentioned that as one of the names
		
00:45:40 --> 00:45:42
			of the prophet sallallahu alaihi sallam. One of
		
00:45:42 --> 00:45:44
			the meanings also according to Ibn Abbas is,
		
00:45:44 --> 00:45:46
			oh, man, taha in the Meccan dialect. It's
		
00:45:46 --> 00:45:48
			mentioned by ibn Abbas, at least something attributed
		
00:45:48 --> 00:45:50
			to ibn Abbas. That one of the meanings
		
00:45:50 --> 00:45:53
			of taha is oh man or oh reader.
		
00:45:54 --> 00:45:55
			Right? So,
		
00:45:57 --> 00:46:00
			ibn Hisham relates to the conversion of Sayidna
		
00:46:00 --> 00:46:00
			Omar.
		
00:46:01 --> 00:46:02
			Right? We know the story of Sayidna Umar
		
00:46:02 --> 00:46:04
			that he had his sword and he was
		
00:46:04 --> 00:46:06
			going to Darul Arkam to kill the prophet
		
00:46:06 --> 00:46:08
			sallallahu alaihi wasallam. That was his intention.
		
00:46:08 --> 00:46:10
			And then a man named Nuhaim, a secret
		
00:46:10 --> 00:46:11
			Muslim, sees him and says, where where are
		
00:46:11 --> 00:46:12
			you going?
		
00:46:12 --> 00:46:13
			He said, I'm gonna go kill him. And
		
00:46:13 --> 00:46:15
			he said, what about your own household? So
		
00:46:15 --> 00:46:16
			he had to buy time for the prophet
		
00:46:16 --> 00:46:18
			sallallahu alaihi wa sallam. He would tell
		
00:46:18 --> 00:46:20
			them. So Sayidina Amari goes to his house,
		
00:46:20 --> 00:46:22
			and he can he can hear
		
00:46:22 --> 00:46:24
			a scribe named Khabab
		
00:46:24 --> 00:46:26
			reciting from Surah Taha.
		
00:46:27 --> 00:46:28
			Right?
		
00:46:28 --> 00:46:30
			And his sister Fatima and her husband Zayd
		
00:46:30 --> 00:46:31
			are inside. And of course, we know the
		
00:46:31 --> 00:46:33
			story. He bust down the door. They get
		
00:46:33 --> 00:46:34
			into a tussle.
		
00:46:34 --> 00:46:36
			His sister is injured. She tries to break
		
00:46:36 --> 00:46:38
			up the 2 men, and she's, like, elbowed
		
00:46:38 --> 00:46:40
			or punched in the face or something, and
		
00:46:40 --> 00:46:40
			there's blood.
		
00:46:41 --> 00:46:43
			So Omar feels bad, so they give him
		
00:46:43 --> 00:46:45
			the the scroll and he reads it.
		
00:46:46 --> 00:46:49
			And he reads Surah Taha. Taha ma'an sanna
		
00:46:49 --> 00:46:50
			araken Quran ri jaskah.
		
00:46:51 --> 00:46:52
			This sort of speaks to him directly. Oh
		
00:46:52 --> 00:46:55
			man, we did not send this Quran in
		
00:46:55 --> 00:46:56
			order for you to be distressed.
		
00:46:57 --> 00:46:58
			And then he read,
		
00:46:59 --> 00:46:59
			Musa.
		
00:47:00 --> 00:47:02
			And saying that Umar's temperament is very similar
		
00:47:02 --> 00:47:03
			to Moses
		
00:47:03 --> 00:47:05
			according to that prophet sallallahu alaihi wa sallam.
		
00:47:05 --> 00:47:08
			That they're very similar. So there's a very,
		
00:47:08 --> 00:47:08
			like, sort of,
		
00:47:10 --> 00:47:11
			what do you call it?
		
00:47:12 --> 00:47:14
			Like a a passage that was sort of
		
00:47:14 --> 00:47:16
			tailored for him personally
		
00:47:16 --> 00:47:17
			that appealed to his heart.
		
00:47:19 --> 00:47:20
			And by the way, the oldest,
		
00:47:21 --> 00:47:22
			the oldest manuscript in the world,
		
00:47:23 --> 00:47:25
			Quran manuscript in the world
		
00:47:25 --> 00:47:28
			is contains Surataha. It's 4 pages long,
		
00:47:29 --> 00:47:30
			and it's dated to write in the middle
		
00:47:30 --> 00:47:32
			of the Meccan period.
		
00:47:32 --> 00:47:33
			This could be the very,
		
00:47:34 --> 00:47:36
			manuscript that that say no more was actually
		
00:47:36 --> 00:47:39
			reading. It's possible. It's called the Birmingham manuscript.
		
00:47:40 --> 00:47:41
			It's in,
		
00:47:42 --> 00:47:44
			University of Birmingham in in England.
		
00:47:53 --> 00:47:56
			It is also said that it is the
		
00:47:56 --> 00:47:57
			imperative of the verb to tread,
		
00:47:58 --> 00:48:00
			and that the indicates the earth,
		
00:48:00 --> 00:48:02
			I e, stand on the earth with both
		
00:48:02 --> 00:48:04
			feet and do not tire yourself by standing
		
00:48:04 --> 00:48:05
			on one
		
00:48:05 --> 00:48:07
			foot. This is why Allah says we have
		
00:48:07 --> 00:48:09
			not set down the Quran upon you
		
00:48:10 --> 00:48:12
			for you to be dis, distressed.
		
00:48:13 --> 00:48:15
			He sent down the ayat when the prophet
		
00:48:15 --> 00:48:18
			used to make himself stay awake and exhaust
		
00:48:18 --> 00:48:20
			himself standing in prayer through the night. Al
		
00:48:20 --> 00:48:23
			Rabiir ibn Anas said that the prophet prayed.
		
00:48:23 --> 00:48:24
			When the prophet prayed, he used to stand
		
00:48:24 --> 00:48:26
			on one leg and then the other. So
		
00:48:26 --> 00:48:28
			he used to, like, not like stand one
		
00:48:28 --> 00:48:30
			leg. He would rotate or shift his weight
		
00:48:30 --> 00:48:31
			from foot to foot.
		
00:48:33 --> 00:48:35
			So that Allah revealed him, taha, I e,
		
00:48:35 --> 00:48:37
			stand with both feet upon the earth, o
		
00:48:37 --> 00:48:39
			Muhammad. We have not sent down the Quran
		
00:48:39 --> 00:48:41
			upon you for you to be distressed.
		
00:48:42 --> 00:48:43
			In any case, it is clear that all
		
00:48:43 --> 00:48:45
			this indicates honor and excellent behavior.
		
00:48:46 --> 00:48:48
			Imam Khortibi mentioned something similar
		
00:48:49 --> 00:48:49
			to
		
00:48:50 --> 00:48:51
			that. Of course, the hadith in Tir Madikana
		
00:48:55 --> 00:48:55
			The prophet
		
00:48:56 --> 00:48:58
			used to pray until his feet would swell.
		
00:48:59 --> 00:49:01
			Right? So don't exhaust yourself with this worship.
		
00:49:02 --> 00:49:02
			Or
		
00:49:02 --> 00:49:05
			according to the urnama, it is a reference
		
00:49:05 --> 00:49:07
			to the prophet's grief and incredible concern for
		
00:49:07 --> 00:49:08
			the Meccans
		
00:49:10 --> 00:49:12
			when most of them initially disbelieved in his
		
00:49:12 --> 00:49:12
			message.
		
00:49:13 --> 00:49:16
			Like we said last last week, the fact
		
00:49:16 --> 00:49:18
			that they're not believing him, even though he
		
00:49:18 --> 00:49:19
			had a stellar reputation,
		
00:49:20 --> 00:49:22
			is something that is just mind boggling to
		
00:49:22 --> 00:49:24
			him. Why don't you believe me now?
		
00:49:24 --> 00:49:26
			Who else could bring you this message and
		
00:49:26 --> 00:49:26
			you'd believe?
		
00:49:27 --> 00:49:29
			So this is why the Quran was is
		
00:49:29 --> 00:49:32
			almost like a sense of his distress, that
		
00:49:32 --> 00:49:33
			this is sort of what sort of made
		
00:49:33 --> 00:49:36
			this attitude towards me. So Allah is saying
		
00:49:36 --> 00:49:37
			to him,
		
00:49:37 --> 00:49:39
			we did not send the Quran down for
		
00:49:39 --> 00:49:40
			that purpose.
		
00:49:40 --> 00:49:41
			Right?
		
00:49:42 --> 00:49:43
			In this vein,
		
00:49:44 --> 00:49:47
			Allah says in Surah Kahfaya number 6.
		
00:49:54 --> 00:49:57
			Perhaps you will consume yourself out of grief
		
00:49:57 --> 00:49:57
			for them
		
00:49:58 --> 00:50:00
			if they do not believe in this message.
		
00:50:02 --> 00:50:04
			And then she says, I e, kill yourself.
		
00:50:04 --> 00:50:06
			But kill doesn't mean, like, he's gonna kill
		
00:50:06 --> 00:50:07
			himself literally.
		
00:50:07 --> 00:50:09
			It means, like, Imam Al Razi says, like,
		
00:50:09 --> 00:50:09
			utterly
		
00:50:10 --> 00:50:12
			exhaust himself with grief.
		
00:50:12 --> 00:50:15
			To be so just overcome with grief,
		
00:50:15 --> 00:50:16
			exhausted with grief,
		
00:50:17 --> 00:50:19
			because his people don't believe in him.
		
00:50:20 --> 00:50:20
			Okay.
		
00:50:21 --> 00:50:23
			So Allah says, had we so willed, we
		
00:50:23 --> 00:50:25
			would have sent down on them from heaven
		
00:50:25 --> 00:50:27
			a sign so that their necks would remain
		
00:50:27 --> 00:50:28
			humble to it.
		
00:50:28 --> 00:50:31
			In the same vein, Allah says, proclaim what
		
00:50:31 --> 00:50:33
			you are commanded and turn away from the
		
00:50:33 --> 00:50:33
			idolaters.
		
00:50:34 --> 00:50:36
			We are enough for you against the mockers.
		
00:50:36 --> 00:50:38
			And here the mockers are the,
		
00:50:39 --> 00:50:41
			that's the word in Arabic, isteza,
		
00:50:42 --> 00:50:44
			The mockers of the Prophet, there's a special
		
00:50:44 --> 00:50:45
			group,
		
00:50:46 --> 00:50:49
			especially bad group from the kafar,
		
00:50:49 --> 00:50:51
			right, that are called the Mustahzi'un.
		
00:50:52 --> 00:50:54
			These are people who didn't just disbelieve in
		
00:50:54 --> 00:50:56
			the prophet sallallahu alaihi wa sallam. Like before
		
00:50:56 --> 00:50:58
			the Fat Ham Mecca, Abu Sufyan did not
		
00:50:58 --> 00:50:59
			believe in the prophet shalallahu alaihi wa sallam.
		
00:50:59 --> 00:51:01
			Abin ibn al Amr ibn al-'Az did not
		
00:51:01 --> 00:51:03
			believe in the prophet shalallahu alaihi wa sallam.
		
00:51:03 --> 00:51:05
			Right? But they are not for the Mustahsiun.
		
00:51:06 --> 00:51:07
			The are those who mock the prophet sallallahu
		
00:51:07 --> 00:51:08
			alaihi wa
		
00:51:08 --> 00:51:09
			sallam.
		
00:51:09 --> 00:51:10
			Right?
		
00:51:10 --> 00:51:12
			So these are people like Abu Jahl,
		
00:51:12 --> 00:51:13
			Abu Lahab,
		
00:51:14 --> 00:51:16
			Rokba ibn Abi Mu'ayed,
		
00:51:17 --> 00:51:19
			Al Aasab bin Wa'il, Ubayy ibn Khalaf, Umayy
		
00:51:19 --> 00:51:20
			ibn Khalaf.
		
00:51:21 --> 00:51:22
			None of these men became Muslim.
		
00:51:23 --> 00:51:25
			None of them became Muslim.
		
00:51:26 --> 00:51:28
			They were either killed at Badr,
		
00:51:28 --> 00:51:29
			or they died from diseases.
		
00:51:30 --> 00:51:31
			Every single one of them was Tansiun.
		
00:51:32 --> 00:51:33
			None of them were guided to Islam.
		
00:51:34 --> 00:51:36
			But people that were fierce opponents of the
		
00:51:36 --> 00:51:39
			prophet like Abu Shufyan ibn Nuhar, tried to
		
00:51:39 --> 00:51:41
			kill the prophet many times, but he did
		
00:51:41 --> 00:51:42
			not mock the prophet.
		
00:51:44 --> 00:51:46
			Right? It's where the rhema say that that
		
00:51:46 --> 00:51:47
			mocking the prophet,
		
00:51:48 --> 00:51:50
			is is tantamount to Kufr.
		
00:51:52 --> 00:51:54
			And also breaching adab with active bait of
		
00:51:54 --> 00:51:56
			the prophet sallallahu alaihi wasallam
		
00:51:56 --> 00:51:58
			puts one in danger of Rasul Khattima,
		
00:51:59 --> 00:52:00
			a bad ending.
		
00:52:02 --> 00:52:05
			Right? Because of what happened to the Musta
		
00:52:05 --> 00:52:05
			Haziun.
		
00:52:06 --> 00:52:07
			And your lineage will not help you because
		
00:52:07 --> 00:52:10
			Abu Lahab is Bani Hashim, and he's the
		
00:52:10 --> 00:52:11
			uncle of the prophet.
		
00:52:17 --> 00:52:18
			And then he says,
		
00:52:19 --> 00:52:22
			we know that your breast is constricted by
		
00:52:22 --> 00:52:24
			what they say. It's an idiomatic expression. He
		
00:52:24 --> 00:52:26
			feels a tightness, distress.
		
00:52:33 --> 00:52:35
			You feel a tightness in your chest because
		
00:52:35 --> 00:52:36
			of what they're saying.
		
00:52:37 --> 00:52:39
			But then Allah says, messengers, before you were
		
00:52:39 --> 00:52:41
			mocked, and I gave the unbelievers a respite,
		
00:52:41 --> 00:52:43
			then I seized him. I seized
		
00:52:48 --> 00:52:50
			them. Then Allah set his mind at ease
		
00:52:50 --> 00:52:51
			and excused him saying,
		
00:52:57 --> 00:52:59
			Turn away from them. You are not to
		
00:52:59 --> 00:52:59
			be blamed.
		
00:53:05 --> 00:53:07
			And remind them
		
00:53:07 --> 00:53:08
			for the reminder,
		
00:53:09 --> 00:53:10
			meaning the Quran,
		
00:53:10 --> 00:53:11
			benefits the believers.
		
00:53:15 --> 00:53:16
			Similarly, Allah says,
		
00:53:19 --> 00:53:22
			Be patient under the judgment of your lord.
		
00:53:22 --> 00:53:24
			You are before our eyes.
		
00:53:25 --> 00:53:27
			Or be patient. Study Quran says, be patient
		
00:53:27 --> 00:53:30
			with the judgment of thy lord, for thou
		
00:53:30 --> 00:53:31
			art before our eyes.
		
00:53:32 --> 00:53:33
			What does that mean?
		
00:53:34 --> 00:53:36
			I asked one of my teachers, can you
		
00:53:36 --> 00:53:39
			translate that to me in in California English?
		
00:53:39 --> 00:53:41
			And he says the meaning is,
		
00:53:41 --> 00:53:42
			relax.
		
00:53:42 --> 00:53:43
			I got your back.
		
00:53:46 --> 00:53:46
			Relax.
		
00:53:47 --> 00:53:48
			I'm backing you up.
		
00:53:52 --> 00:53:54
			Section 7. Let's see how we're doing on
		
00:53:54 --> 00:53:55
			time.
		
00:53:56 --> 00:53:58
			It's 5 minutes till 8. Any questions or
		
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			comments?
		
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			Section 7, we'll start it, and we'll end
		
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			when I hear the Adhan, inshallah.
		
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			Concerning Allah's praise of him and his numerous
		
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			excellent qualities,
		
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			Allah
		
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			says,
		
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			Allah made a pact with the prophets. This
		
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			is called the prophetic covenant.
		
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			It's mentioned in Surah Al Imran, surah number
		
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			3
		
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			verse 81,
		
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			381.
		
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			The prophetic covenant. Covenant is an agreement
		
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			stipulating, I have given you something of the
		
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			book,
		
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			kitab and hikmah wisdom.
		
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			Then a messenger will come to you confirming
		
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			what you have.
		
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			You are to believe in him and help
		
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			him.
		
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			Allah asked, do you acknowledge that? Do you
		
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			take on that burden of my pact on
		
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			that basis? They said,
		
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			We acknowledge that. Then Allah says,
		
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			bear witness,
		
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			and I am among the witnesses.
		
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			Said
		
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			that Allah singled out the prophet
		
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			for an excellence which he did not give
		
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			to anybody else,
		
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			He clearly states this in the ayah.
		
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			The commentators say that Allah made this pact
		
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			by means of revelation. He did not send
		
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			any prophet without mentioning and describing the prophet
		
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			to him. The pact stipulated that if any
		
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			prophet met the prophet, he
		
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			must believe in him.
		
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			It is said that the pact entailed telling
		
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			them their people about him, and that is
		
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			stipulated that they must explain this and describe
		
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			him to those coming after them.
		
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			Allah's words,
		
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			that a messenger will come, is in fact
		
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			addressed to the people of the book contemporary
		
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			with the prophet sallallahu alaihi wa sallam.
		
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			Now the next ayah says,
		
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			that whoever turns away after this, they are
		
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			iniquitous.
		
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			Imam Razi and Kurtubi say this ayah must
		
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			refer,
		
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			the previous ayah, must refer then to the
		
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			prophets and their followers because a prophet would
		
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			never turn away,
		
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			and become iniquitous,
		
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			but their followers might, and they have.
		
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			So this is just one of the many
		
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			mithaq, covenants mentioned in the Quran. There's another
		
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			covenant that's called the, primordial
		
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			covenant,
		
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			mifakku alast.
		
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			This is, mentioned in Surah Al Aaraf verse
		
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			172,
		
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			when Allah
		
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			asked all of humanity
		
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			before he created their physical bodies,
		
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			perhaps in some pre somatic,
		
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			spiritual state where he was questioning our our
		
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			souls.
		
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			Am I not your lord? And we answered.
		
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			This is one of the reasons why, according
		
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			to the ulama, the Quran is called
		
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			the reminder.
		
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			Right? That
		
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			that latent within our human nature,
		
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			our fitra,
		
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			is is this recognition,
		
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			recognition.
		
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			Right? To to re know something,
		
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			to re know our urbudiya or to remember
		
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			the urbudiya
		
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			to the rabb.
		
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			Right? It's why people argue, natural law theorists
		
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			argue, that everybody, if they think clearly with
		
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			reason, with their aqdul, they must come to
		
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			the conclusion that there is a creator of
		
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			the universe, and it's a singular creator.
		
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			Those are the sort of effects of the
		
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			covenant, Yom Aleest.
		
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			So I guess we'll stop, inshallah.
		
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			It's nearly 8.
		
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			So next time, we'll continue inshallah.
		
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			Yeah.
		
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			Good to see you.