Ali Ataie – Description of Prophet Muhammad in Quran & Hadith Prophetology Series (Part 4)
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AI: Transcript ©
We're continuing.
Inshallah, we'll finish chapter 1
tonight.
I believe we're on section 7. There's 10
sections in chapter 1.
And then we'll move on, Inshallah.
So last time we talked about
section 7 concerning Allah's praise of him and
his numerous excellent qualities. So Qadi Iyad here,
he quotes, as we said,
Surah Alimran, ayah number 81. This is called
the prophetic covenant.
This is when Allah
he took a covenant
from all of the prophets,
as we said.
And the gist of the covenant,
according to the commentators that are quoted here
by Qali Iyad,
is that
the covenant stipulated that if any prophet
met the prophet Muhammad
sallallahu alaihi wasallam,
he must believe in the prophet sallallahu alaihi
wasallam
and help the prophet's mission.
It is said that the pact or the
covenant, it's called a mithaq,
entailed telling,
telling their people about him as well. So
every prophet
described the prophet sallallahu alaihi wasallam
to their people.
So he says here Allah's words, as
we said last time, is in fact addressed
to the Ahlul Kitab,
the people of the book contemporary with the
prophet.
And then we also said the next ayah,
So whoever turns away after this,
indeed, they are sinners or iniquitous.
So
Imam al Khortobi and Imam al Razi
state,
quite
unequivocally then that the ayah here
cannot only be addressed to the prophets, but
to their umam, their people.
Because a prophet would never turn away
and become a fasik
should the prophet sallallahu alaihi wasallam come during
his time. It's impossible for a prophet to
do that
Because the prophets have isma, they have
a divine
perfection or infallibility.
Divine with a lowercase d, divine meaning that
or divine meaning that the the source of
their isma is the is God, the deity.
So they're free from from,
from consciously disobeying Allah
So this must also refer to their followers
turning away from the prophet
and becoming iniquitous.
So that's we mentioned that last time. So
that's called the mithaqa nabi'een.
There's another mithaqaq we mentioned last time too,
mentioned in
Surah number 7 verse,
172.
The primordial covenant.
Right? This is when Allah
took a covenant from
all human beings.
Before he created their their physical bodies,
the
say that that Allah questioned
our our
souls.
Am I not your lord? And we all
bore witness.
Yes. We bear witness.
Okay.
So that was just sort of review from
last time.
So
Ali bin Abi Talib, he says Allah did
Allah
did not send any profit from the time
of Adam
onwards without making a pact or a covenant
with him about Muhammad sallallahu alaihi wa sallam.
So this goes back to the previous ayah,
alayhi Imran verse 81, misaqan Nabiyeen.
If the
prophet were sent while that prophet was alive,
then he would have to believe in him
and help him. So he mentioned that. He
had to make a, he had to make
a contract to that effect against his own
people.
Asuti and, Katada said something similar about
some other ayat, which refer to the excellence
of the provinces in more than one way.
Imam al Razi also mentions here that this
covenant really,
pertains to any prophet
who fulfills the criteria.
For example,
Yahya alayhi salam is a nabi, is a
prophet.
But when Elisa alayhi salam, who's a Rasul,
appeared,
Yahya, alayhis salam, believed in Aisha, alayhis salam,
and helped the mission of Aisha, alayhis salam.
He's a Rasul, which means that he's given
a revelation and he's commanded to the people
to take the revelation
to the people while while, Yahya alayhi salam
is a nebbi.
And of course, Allah says, Musaddiqam bi kali
matimin Allah that Yahya alayhi salam will confirm
the word of God, meaning Isa alayhi salam.
Now, Qadhi Iyad here,
he quotes another verse.
This is Surat Al Ahab
verse 7,
in which Allah
says
So here we have
yet another covenant. This is an additional covenant
taken from these 5 messengers.
These messengers call are called the Ulu Az
Amin al Rasul.
These are the 5 most exalted human beings
to ever walk the planet Earth.
Imam al Khortubi says they are the great
law giving messengers,
the Rusul of the Shariah.
Right? So you have the which is all
of humanity. You can think of it as
a huge sort of ring. And then within
that ring, concentric circle,
the mithaq of the nabiyeen, a 124,000
prophets, although that number is disputed according to
the hadith.
And then at the center, the the covenant
that Allah
made with the Rusul, the ululazaminar
Rusul,
the 5 prophets.
Now Qadhi Iyad here, the point of quoting
this verse
is to point out
the order of the prophets mentioned.
So just to read the verse again.
And behold or remember, we took a covenant
from the prophets,
and from you.
So the ka the kaafil kitaab here is
a direct reference to the prophet Muhammad sallallahu
alaihi sallam.
Notice the other 4 prophets are in chronological
order.
The prophet
is mentioned first.
That's what he wants to point out here.
So just some commentary on that. Qadhi Iyadhi
mentions
that Umar ibn al Khattab
was lamenting the death of the prophet sallallahu
alaihi wasallam. He said, my father and mother
be your ransom, oh messenger of God. It
has come down that, that part of your
excellence with Allah is that he sent
you as the last of the prophets while
mentioning you
among the first of them.
And then he quotes the ayah when we
made a pact with the prophets in from
you and from Noah, Nuh alayhi salaam.
A mother and father be your ransom, oh,
messenger of Allah. It has come down the
part of your excellence with him
is that the people of the fire will
wish they had obeyed you,
even while they are being punished in its
depths. And then he quotes this verse from
Surah Al Ahzab,
Ayah number 66.
Oh, would that we had obeyed Allah and
his messenger.
And then Qadhi Iyad, he quotes Katada, a
great exegette who studied under ibn Abbas that
the prophet
said, I was the first of the prophets
to be created
and the last of them to be sent.
And ibn Kifir and Imam Artur Tubi, they
mentioned this as well in their tafasir.
And this is related to the idea
that the uruuh,
the soul of the prophet Muhammad sallallahu alaihi
wasallam,
has temporal priority
over the rest of creation.
There's a hadith, it's a popular hadith.
It's attributed to the Musannaf of Imam Abdul
Razzak
al Sanani.
Imam, Yusuf An Nabahani also quotes this hadith.
It's a very famous hadith
in his famous treatise called
the merits of the prophet
and
his ummah.
So the hadith says that a companion named
Jabir ibn Abdullah
came to the prophet sallallahu alaihi wasallam,
and he said, You Rasulullah
And this is how the Sahaba would address
the prophet sallallahu alaihi wasallam.
Oh messenger of god, they use a title.
Allah uses this title in the Quran as
we mentioned. Allah never calls him directly by
his first name.
May my parents be ransomed for you.
Inform me about the first thing that Allah
Subhanahu Wa Ta'ala created before he created anything.
Oh Jabir, indeed Allah Subhanahu Wa Ta'ala, the
most high, created before all things the light
of your prophet from his light.
This is the hadith. Though, as it turns
out, this hadith is actually not found
in the mushanaf of Abdul Razzak Hassan'ani.
No one could trace it back to anything
that's authentically written by him.
Most of the ulama today say that this
hadith is Muldur. It's fabricated.
However,
however,
many many ulama,
many ulama, great ulama,
Whether they're scholars of Ulumul Quran or their
fuqaha or their muhaddithin,
many ulema say that the meaning of this
hadith is sound.
It's still a sound meaning.
This particular hadith, however, is fabricated.
So it's jais.
It's permissible
to believe
in the meaning of this hadith.
That the prophet sallallahu alaihi wasallam, the light
of the prophet is the initial creation.
It does not make or break your iman.
If somebody tells you you have to believe
this,
if you don't believe this is a kufr,
say no. It is not kufr. It's jais.
It's it's nonessential.
Right?
It doesn't make or break your iman.
Any questions about that? There are some groups
sometimes they fight over this issue, unfortunately, and
they make takfir
because of this this issue. What is the
initial light of the prophet, what is the
initial creation? There there's a stronger hadith that
says the pen,
The first thing that Allah created this is
a sound hadith.
The first thing that Allah created was the
pen, the qalam.
And Allah said, write? Write what? Write,
write history.
Write all of history.
Write existence.
Right?
Now some will try to harmonize these hadith.
And they'll say, well, what is the pen
made out of?
The first thing that Allah
created in its final functioning form
is a pen. But what is the constituents
of the pen? What is the pen made
out of? Light.
No. I mean,
you're you're not taking the belief from this
hadith.
The hadith is fabricated,
but so many of the agree in the
meaning with the meaning of the hadith. Let's
say there's a hadith that says,
that
that,
Allah
created the heavens and the earth in 6
days. That's a true statement. But let's say
you you try to find this hadith somewhere
you don't find it or you find that
the the sunnah is completely fabricated. So it's
a fabricated hadith, but the meaning is sound.
So there's other traditions.
Right? It's not just this one hadith that
people are drawing this belief from. There's there's
many, many traditions that that corroborate
this belief.
And and the fact that many, many great
ulama
consider this belief
is something to consider.
Right?
Okay. Any questions over here?
And then, you know, there's
there's
Quran, Quranic ayat.
Remember we said
This is an eye of the Quran.
Allah
is the light of the heavens and the
earth. Imam Suyuti says the meaning of this
is Allah is the source of all light.
The similitude of His light that He owns.
This is a different light than the first
light, according to many many commentators.
This is a light that he created.
And the dominant opinion here is that this
second light mentioned here is the prophet
There's many ayaat like this. There has come
unto you from Allah a light.
And they say, well, that's the Quran.
No. Is the light.
Is is the Quran.
Who what is the the Noor?
And many exegetes say that is the prophet
sallallahu alaihi wasallam. So this hadith could have
been fabricated based on this preexisting belief that
the prophet is light and that he is
the first creation. So somebody wrote this hadith.
This is one opinion that it's maldur. Sometimes
you get difference of opinion, but this seems
to be the dominant opinion
called the priority of the Mohammedan light.
Alright.
Moving on then.
Okay.
Now
Allah says,
so
now is quoting another ayah.
This is 252 of Al Baqarah.
That,
we preferred some of the messengers over others.
Allah spoke directly to some of them and
erased some of them in rank
so that Allah
he has his prophets at different degrees, at
different ranks.
We don't give them their ranks.
That's what Allah has given them.
Some people like to quote the ayah because
we say the prophet
is
he's the best of creation.
And then sometimes we get the response, but
Allah says
don't make distinctions between prophets.
Yes, that's true. I'm not making a distinction
between any prophets.
Allah subhanahu wa ta'ala says in the Quran
in another ayah. It's important that we read
the entire Quran.
Right? In another ayah he says that he
has his prophets at different darajat,
different degrees.
So this is an absolutely essential belief. This
belief is essential
That the prophet
is
He's a master of the children of Adam.
This hadith is in it's a strong hadith
that he's the beloved of God, Hadibullah.
It's also in in there might be a
slight weakness in this,
but this belief is
is is, something that is found,
in many many
scholarly works of of scholars of Hadith and
Quran, Imam Atahawi,
his creed, which is an early creed,
which is considered to be an creed. In
other words, he's
he puts a lot of weight on sound
transmissions,
Quran, and and strong hadith also in the
Ijma'a of the salaf.
It's a less speculative had,
creed, aqeedah.
It's more ecumenical. It's it's safer, if you
will. And this is how he describes
the prophet sallallahu alaihi sallam.
He says, Abdul Mustafa,
his chosen servant.
Is elected prophet.
His messenger in whom he is well pleased.
The seal of the prophets.
The leader of the righteous,
the master of the messengers of God,
and the beloved of the Lord of the
worlds.
So this is absolutely essential.
To say, for example, that
that Musa, alaihis salam, or Isa, alaihis salam,
have the same rank
with the prophet, sallallahu alaihi salam,
this is highly problematic.
The prophet, sallallahu alaihi salam, is the the
best of creation.
These other prophets are obviously great,
but the prophets
as the
shafir.
It's a shafir,
the one who intercedes and the one whose
intercession is accepted.
He has.
He has the station of the Habib.
This is without question.
Okay.
Here at the Iyad, he quotes Samarkandhi,
related that Al Kalbi said that the words
of Allah,
There's a verse in Surat Safat verse 83
that says and from his party or from
his shia.
Here shia, it can be party or faction,
but here it means something more like adherence
or followers.
And from his followers was Ibrahim.
Now the question is,
who does the pronoun,
he refer to?
He. And from the followers of him was
Ibrahim.
Some of the commentators say, Nuh alaihi salaam,
and from the followers of Nuh alaihi salaam
is Ibrahim.
But others said, and this is mentioned by
Imam Tabari, Imam al Razi,
that the pronoun refers to the prophet that
Ibrahim
is a follower of the prophet
in the sense that the prophet sallallahu alaihi
salam has precedence over him
because the prophet is Imam al Mursaleen.
It just so happens that Ibrahim alaihi salam
was sent
before him in temporality,
but in reality,
the maqam of the Prophet
is the highest maqam of all the prophets.
Section 8 here,
concerning Allah instructing his creation
to say the prayer on the prophet
He's protecting him and removing the punishment because
of him.
It's Qadhi Iyadhi quotes this ayah from Suratul
Anfal,
ayah number 33,
where Allah
says Allah would never punish them while you
are among them.
Allah would never punish them while you are
among them.
And then he says here,
meaning as long as you are in Mecca.
When the Prophet left Mecca and some of
the believers were still there, so Imam Tabari
and Khuribibi mentioned that some of the mopminun,
some of the Sahaba,
they were convinced by their families
not to make hijrah
with the Prophet sallallahu alaihi wasallam. So some
of them remained in Mecca. It was difficult
for them to leave Mecca.
So Allah subhanahu wa ta'ala says Allah would
never punish them while you are among them.
So the Prophet leaves. There's still some believers
in Mecca.
So then the very next statement
Allah Subhanahu Wa Ta'ala says
Allah
will not punish them as long as they're
asking for forgiveness.
Right. Such is the station of Istighfar.
That Istighfar is
the sort of deputy of the prophet, if
you will,
when he steps away.
If the prophet isn't amongst you, then you
better make a lot of tawbah,
and then the punishment the adab will not
come. This is how to interpret the ayah
according to these great mufasareen of the Quran.
Is that why you have this statement here,
Allah will not punish them while you are
among them and then Allah will not punish
them as long as they're making
oh, glad tidings to the one who finds
in his sahifa, like his scroll on the
Yomul Qiyama, a lot of istighfar.
And the prophet said to me, said, I
ask my Lord 70 times a day, and
70 is a is a sort of figure
of speech in Semitic languages, that means a
lot, not just 70. You count, you know,
some people count as 7, that's fine, but
it means a lot. Now why is the
prophet salallahu alayhi wa sallam, who is
ma'asum, making istighfar? He can't he can't deliberately
disobey
Allah subhanahu wa ta'ala.
He would make his Istighfar
after the prayer.
Right?
So
one of the reasons the reason why he's
making Istighfar is because
that he failed to praise Allah
as Allah praises himself, and he was overheard
saying this in Sajda by Aisha.
That
glory be to you. How can I praise
you as you have praised yourself?
This is why he's making a stiff fall.
Why do we make you a stiff fall?
For different reasons.
For that reason also, but many, many other
different reasons.
So this is the reason why he's also
to teach us. The prophet, say, salam, is
Mu'alim.
So he's teaching us how what is proper
adab, what is good, ubudiya. Ubudiya means like
like slavehood, but it really has to do
with, like, character, adab with Allah. Good adab
with Allah.
Right?
So he says
and then he quotes this verse. He he
moves around here. He goes to Surah 48,
Al Fatr, verse 25.
And this verse needs some
context, but he quotes it here.
Had they been clearly distinguished,
then we would have punished the unbelievers among
them with a painful punishment.
He says in the same ayah, if it
had, if it had not been for certain
men and women believers
whom you did not know. So the context
of this verse, verse 25 of Surah Fath,
verse 48,
according to Portubi and Tabari and Al Wahidi,
is that when the prophet was
at Hudaybiyah
with the Sahaba,
30 of the mushrikeen
attempted to surprise attack them
and kill them
and they were caught by the Prophet sallallahu
alaihi wasallam,
but he released them.
So this was obviously reason enough for the
Muslims to attack the city militarily.
Apparently, some of the Muslims
wanted to attack. I mean, they tried to
massacre
the Muslims.
But Allah says here, if the Muslims from
Medina
had retaliated,
then they would have accidentally killed some of
the believers in Mecca,
people they didn't even know were believers
because they'd never met them. The dawah continues
in Mecca.
While the Prophet is in Medina for years,
people are still making Shahada
in Mecca because there's still Sahaba living in
Mecca.
And many of them were hiding their faith
because it was dangerous,
to come out and say I'm Muslim in
public.
You could be tortured and killed and,
you know, cut off from your family and
these types of things.
So it's a bit dangerous.
When the believers immigrated,
it was revealed,
But what can you but what do you
have now that Allah should not punish you?
So father Iyad, he says here these ayaats
present one of the clearest demonstrations
of the prophet's exalted position. The punishment was
averted from the people of Mecca firstly because
of his presence
and then because of the presence of Sahaba
after him making istiffar.
When none of the Sahaba were left in
Mecca, eventually they all made hijra.
Allah punished the Meccans
by giving the believers power and victory over
them. He made their swords rule over them,
and the Muslims inherited their land, their homes,
and their property.
So this is a reference now to the
bloodless,
conquest of Mecca and 8 Hijidi.
And he says here, Allah punish them. But
the prophet
and it's true as a form of punishment,
but but the prophet
really honored the Meccans even while taking their
city. I mean, he's well within his rights
to just take everyone out, all the men,
and that's an accepted war practice.
No one would have faulted him for that.
You know? When he was coming into the
city, a companion named Sa'd ibn Ubada,
who had a lot of zeal,
He's holding the standard of the Muslims,
and he was shouting at the Meccans.
Today is the day of slaughter,
the debasement of the Quraish.
Right? And he was shouting this over and
over again.
Abu Sufyan had already converted,
but this was his people. He was a
leader of the Meccans,
so he was he was afraid what's going
to happen here.
Here comes these, you know, these Muslims coming
into the city.
So the prophet
heard that this is what Saad was saying.
Somebody told him, relayed the message to him,
and he said go tell him not to
say that and take the standard from him
so that everyone knows that I don't agree
with this statement.
So they go to Saad and they say,
give us a standard. Why? This is the
prophet is saying, he said, I don't believe
you. Why do you even give give up
the standard? So he went back to the
prophet sallallahu alaihi sallam. He said, he's he's
not giving it up.
And the prophet took his blessed imama off.
He said, present this to Saad
and take the standard from him, but give
the standard to his son,
Kais.
This is for the wisdom of the prophet
because he knew it would be hurtful,
right, to be, you know, disciplined in a
sense by the prophet
But by giving the standard to his Sa'd
son, he's still honoring Sa'd. It's still his
son.
So then the prophet sallallahu alaihi wasallam, he
passes by Abu Sufyan, and he says
Today is a day just slightly altered the
statement of
sad. Today is a day of mercy, the
exaltation of the Quraysh
The exaltation of the
Quraysh.
And he said his name. He said, whoever
enters into the house or under the protection
of Abu Sufyan, that person is safe. This
was their recognized leader.
Right? Notice he didn't say whoever enters into
my house or the house of Omar or
Abu Bakr or someone. No. Your leader is
Abu Sufyan.
If he gives you protection, you're you're you're
fine.
This is how you know, he says here
that Allah punished the Meccans. It is a
form of punishment because the prophet is now
taking the city, but in reality,
right, it's a sign of of of for
the Quraysh.
Any questions on that?
Some of these, Christian polemicists, they write things
like
that they say that they insult the prophet
or they critique him and say that because
the prophet sallallahu alaihi wa sallam engaged military
actions he can't be a true prophet,
which is completely ridiculous.
Because according to their own book,
in Exodus 33 when, according to their book,
when Musa alaihis salam descended the mountain and
he saw people worshiping the calf,
he ordered the Levites to slaughter 3,000 men
in one day.
He actually says go kill your neighbor, your
brother, your family member.
If you look at all of the gazarwat
of the prophet all of his military expeditions,
there were
1018
deaths according to Abu Hasan and Nadawi
in 23 years.
700 mushrikeen and about 400 sahaba. And these
are all
on the battlefield.
These are all warriors on the battlefield. There
are no innocent civilians being targeted here.
Right? 1,018 in 23 years. And most of
the time when the Prophet would
go out for a military expedition, the enemy
would see him and run away
because Allah would put terror into their hearts.
Right? In 1018,
3,000 men are killed by Musa, alayhis salam,
in the Torah. According to the Torah, 3,000
men fell in one day, but he's a
true prophet. The prophet is
is not is not a prophet because
he engaged in military.
It's total hypocrisy. It's a double standard.
Or you say he he had, polygamous
relationships. He had more than one wife.
Okay.
Dani Israel. Who's Israel?
Yahoo.
He has 12 sons from 4 different women.
2 of them were concubines.
Are those legitimate children?
Is a descendant of one of these women.
Is he legitimate?
Their god, Isa, alayhis salam.
Total double standard.
It's quite ridiculous. Yes.
One person. No.
No. Ubay bin Khalaf.
Ubay bin Khalaf when the prophet was in
Mecca,
he passed by Ubay bin Khalaf,
and he was like brushing his horse.
And so he looked at the prophet and
he said, you know why I'm doing this
for my horse? Why? And he said, I'm
going to use this horse one day and
kill you while I'm riding it.
And the prophet said perhaps I'll kill you.
This was also at the razwat Uhud, the
prophet
was struck on the side of his face
by a man named Abdullah ibn Kamiyah, a
mushrik.
He struck him on the side of the
face
and,
and some of the chain mail had penetrated
into the cheek.
Right?
So he pulled it out and it was
blood flowing down his face.
And then he noticed that,
Ubay bin Khalaf is charging towards him.
So the the seerah says the prophet grabbed
a a spear and like shook off like
10 men off of him.
So he shook them off like they were
flies.
And then he barely tapped him on the
neck right here. It's like a like a
tap.
Right? Because the point isn't to the intention
is important.
They just tapped him on the neck and
then and then Ubay bin Khalaf, he went
back to the
the the mushrikeen and he said, he's killed
me, he's killed me, he's killed me. And
they said, what's wrong? He said, look, and
he said, this is just a scratch. He
said, no, he's, he told me he was
going to kill me.
And then,
there's a report that says that he he
got he went insane and his his horse
jumped off the cliff. Another report that says
it festered and it and,
you know, got infected and he died from
that.
But this was the only man.
Okay. It was a big shaitan.
Yeah. He's from the. Remember we talked about
the.
These are the worst type of kafar
who mock and ridicule the prophet They don't
just disbelieve in him. They mock and ridicule
him.
Yeah. So they'll say something, oh, this he
killed the man, therefore he came. This isn't
a battlefield.
There's a prophet in the Old Testament, I
mention this a lot, his name is Elisha.
This is a prophet that Christians believe is
a prophet, Elisha. Is he mentioned in the
Quran? Probably not.
Allahu Adam. Maybe Aliasa, but I I don't
I don't know.
But Elisha is a prophet in the Old
Testament. This is what he did.
He's walking down the street
and
some some kids begin following him.
Small boys, it says.
And they start making fun of his bald
spot.
This is a story in the Bible.
They start making fun of his bald spot.
And then this prophet gets so offended
that he prays to the Lord
and these 2 bears come out of the
wilderness
and they rip apart 42 young boys.
This person is a prophet according to the
Christians and Jews.
But the prophet
on the field of battle,
tapping a man on the neck,
and that man dying on the field of
battle defending his city, oh, he's not a
prophet because he killed someone on on the
battlefield.
Double standard.
Prophets have to defend their cities.
Anyway,
these are things that they don't teach you
on Sunday school.
Even in seminary, they don't teach you these
things. I mean, I I attended basically a
Christian seminary.
I have a master's in biblical studies, so
I took all these classes in the bible.
They don't teach these things.
You'll get some other stuff.
These are things you have to get
by personal study.
Anyway,
let's see what we're doing on time here.
There was a question from last week inshallah.
I'll I'll, I have to look at the
source of it. It's about the in a
statement of our mother Aisha. I'll give the
answer next week inshallah.
The ayah, he says here, continuing,
is interpreted by Abu Musa.
I'm,
I'm guessing Abu Musa Al Ashari that
the messenger of Allah sallallahu alaihi wa sallam
said,
Allah sent down on me 2 sureties
for my ummah. Surety is like a guarantee.
Two guarantees. What's the first guarantee? Allah would
not punish
the ummah of the prophet
while he is among them.
The second guarantee, Allah will not punish them
as long as they're asking for forgiveness.
And he says this harks back to the
words of Allah
Where is this again?
Where is this verse?
Oh, man.
Good.
Verse?
107.
21107.
21107. 21107.
Burn it into your brain.
21107.
The prophet sallallahu alaihi wasallam said, I am
a surety for my companions. This is a
Hadith and Muslim.
Some say that this means against innovations like
bidah.
Others say it means against, like, disagreement and
disorder.
1 of the men of knowledge say, this
is what Claudia Iyad is saying,
one of the men of knowledge say, the
messenger was the greatest surety while he was
alive and he's present as long as his
sunnah is present.
When his sunnah dies out, then explic then
expect and
fitna.
Affliction and disorder.
What is the sunnah?
The authenticated
normative,
ethos, and practice
of the prophet sallallahu alaihi wasallam.
The agreed upon
prophetic precedent.
Sunnah does not mean hadith. Sunnah is drawn
from hadith,
but there's different grades of hadith.
The sunnah is the authenticated
ethos
of the prophet sallallahu alaihi wasallam.
So this is according to Kaldi Iyad.
This is seems to be his the final
thing he says on this ayah
that when
it
says him, Allah will not punish them as
long as you are among them or in
them, meaning the sunnah, is within us.
As long as the sunnah is within us,
it is as if the prophet
is among us.
Right? We know this hadith. That's the first
part of the hadith that we hear quoted
all the time. Verily this religion began as
something strange
and it's going to become strange again.
Glad tidings to the strangers.
And then he describes the strangers.
Who are the strangers? Those who set aright
or correct what humanity
corrupted
after me from my sunnah.
A lot of people today that are doing
things and saying, I found this in Hadith.
This is Quran. This is sunnah. This is
that sunnah.
So
this is
a this is a way of of really,
in Arabic, really emphasizing.
I exhort you to follow my sunnah.
And the rightly guided caliphs, the sunnah of
the rightly guided caliphs.
And then so who are the rightly guided
caliphs? There are actually 5 of them.
Imam Suyuti says 5 of them.
So Abu Bakr Siddiq said, Nur Uthman Ali
and Imam Hassan was a caliph for 6
months, which makes 30 years according to the
hadith before he abdicated to,
Muawiyah.
So follow the sunnah, my sunnah, and the
sun of the rightly guided caliphs, and then
he says,
Very sort of dramatic.
Like, hold on to it with every ounce
of your being
and bite into it with your molar teeth.
That's how hard you should hold on to
the to the sunnah.
This is Hadith in
Let me let me not find one of
you reclining
on his couch
when a command I ordered
or a prohibition from me comes to him,
and he says,
I don't know.
I don't know. Whatever we whatever we find
in the book of God, that's what we
follow.
I don't know about the sunnah. I don't
know. I don't know.
So let me not find one of you
say that.
What is this sunnah? Who knows who wrote
the sunnah? Who knows?
In the Quran, Allah
guarantees
that the Sunnah
is going to be preserved
if we believe in the Quran.
Because Allah says follow the Messenger.
Why would Allah say that? Follow the Messenger
is a beautiful example if we can't get
to the real sunnah.
How do you know it's sunnah? This is
my my uncle says this. My cousin says
that.
Well, you have to sit with
and discover the true sunnah
because it's something real.
A lot of people claim to
no sunnah,
to have the sunnah, but it's important for
us to be with the majority.
Right?
Is the hadith.
That the and here the ulema make to
wheel and they say
that yadullah means the protection of
God is with the majority.
Right? Stick with the majority.
Alright.
So then he quotes this aya, this famous
aya, which you should also know,
3356.
Allah and his angels,
he says pray blessing on the prophet.
Oh, believers, pray pray blessing on him and
pray for peace on him.
So Kaldi Iyadi says here the prayer of
the angels and humanity
is supplication,
is a du'a for the Prophet.
We're supplicating for the prophet, salaam,
Ultimately, the supplication is for our own benefit.
Our du'a does not benefit the prophet sallallahu
alaihi wa sallam. It's for our own benefit,
ultimately.
And he says this explicitly in a hadith.
Whoever sends benedictions of peace upon me,
one time,
Allah sends blessings of peace upon that person
10 times.
But what does it mean?
What does it mean? What does it mean
that Allah prays upon the prophet or eulogizes
the prophet or sends blessings of peace upon
the prophet? It means that
Allah
is giving him additional mercy.
So when we do it, it's supplication that
really benefits us. When Allah does it, it's
additional mercy to the prophet salallahu alayhi wasalam,
which again benefits us
because that that affects the ummah, the state
of the ummah.
Or the commentator said that the interpretation of
the letters,
This is the first ayah of Surat Maryam.
This is from those
these disjointed letters that,
nobody really knows what they mean.
But, alas, many of the ulama have their
opinions.
So
mentions
one of them said,
refers to Allah being enough,
for the prophet.
Then he quotes the ayah,
is not Allah enough for his slave?
The refers to his guidance, as
in the words,
Yeah.
Yeah.
Yeah. Yeah.
It's
Surah Fat verse number 2. He will guide
you to a straight path.
The you refers to
support.
The yeah here is
a sort of prominent letter.
He will support you with help. The refers
to
Allah will protect you from people,
and the refers to salah
Allah says if you support 1 another against
him, Allah is his and
Jibril and the right acting believers.
Here means protector. The right acting believers,
are said to be the prophets.
It is also said that it should be
taken literally as meaning all the believers.
Any questions about that's the end of section
8.
Section
9,
Qadhi Iyad, he quotes the first ten verses
of
Surat Al Fatih.
This is Surah 48.
So I'll just quote some of it here.
Allah says, we have given you a clear
victory.
The Allama may forgive you
your former and latter wrong actions
and complete his blessing upon you and guide
you to the straight path
and that Allah might help you with a
mighty victory.
It is he who sent down
the sikina into the hearts of the believers
that they might add belief
to their belief.
To Allah belong
the legions of the heavens and the earth.
Allah is knowing and wise.
And that he might admit the believing men
and women into gardens underneath which rivers flow,
remaining there forever,
and acquit them of their evil deeds.
That is a mighty victory with Allah.
And that he might punish the men and
women hypocrites,
the men and women idolaters, and those who
think badly of Allah and evil turn a
fortune against them.
Allah is angry with them and has cursed
them and prepared Jahannam for them and evil
return.
To Allah belong the legions of the heavens
and the earth. Allah is mighty, wise. Indeed,
we have sent you as a witness, a
bearer of glad news, and a warner
so that you, the people, will believe in
Allah
and his messenger and help him and respect
him and glorify his praise morning and evening.
Those who pledge allegiance to you
actually pledge allegiance to Allah.
Allah's hand is over their hands. So
here's a long commentary here commentary here.
But he says here when Allah says
and complete his blessing upon you,
It is said that this is by abasing
those who show arrogance towards the Prophet sallallahu
alaihi wasallam, and it is said that he
means the conquest of Mecca and Ta'if.
It is said that he means by elevating
your renown in this world, helping you and
forgiving you.
Allah is telling him that the completion of
his blessing upon him lies in the abasement
of his haughty enemies,
opening up the most important and best beloved
of towns,
elevating his renown and guiding him to the
straight path which leads to the garden.
And then he says
so these are again These
are all indefinite nouns. I talked about the
sort of rhetorical import of that,
1st week.
Indeed, we have sent you as a witness,
a bearer of of good news, and as
a warner.
He says Allah enumerates some of the prophet's
good qualities and special characteristics.
And then he says help him and respect
him.
It is said that they it is said
that they will go to great lengths to
esteem him. The most common and clear statement
about this is that it refers to the
prophet sallallahu alaihi sallam.
They help and respect the prophet. And then
right after that, it says,
and they glorify his praise
morning and evening referring to Allah.
Ibn A'atah, he said this surah contains various
blessings for the Prophet, the clear victory, which
is a sign of being answered, forgiveness, which
is a sign of love,
completed blessing, which is a sign of election,
and guidance, which is a sign of wilaya,
of friendship,
forgiveness consists in being freed from faults. The
completed blessing is to attain to the degree
of perfection.
Guidance is a summons to witnessing.
Ja'far ibn Muhammad said part of his completed
blessing to him is that he made him
his beloved.
So there's a verse in the Quran
Say, if you really love Allah,
follow me. Then Allah will love you and
forgive you your sins.
So the ugma say by following if by
following the prophet, salallahu alayhi wasalam,
anyone can become beloved of Allah,
then how much does Allah love the prophet,
sallallahu alaihi wasalam? If anyone can be beloved
by just following the prophet, how much does
Allah love the prophet?
And he says, swore by his life,
abrogated other sharia by him, raised him to
the highest place, protected him in the so
that his eye did not swerve nor sweep
aside,
sent him to all mankind,
made,
war booty lawful for his community.
He also made him an accepted intercessor and
master of descendants of Adam.
He coupled this
he coupled his name with his name and
his pleasure with his pleasure. He made him
one of the 2 pillars of Tawhid.
This is all the commentary of Ja'far ibn
Muhammad,
Ja'far al Sadiq
of Suratul Fath.
Allah then says those who pledge allegiance to
you, those who make bay'a to you,
actually pledge allegiance to Allah.
The tafsir says this is a reference to
what's known as the bay'atul Ridwan
at Hudaybiyah.
They pledge allegiance to Allah when they pledge
allegiance to you.
So at Hudebia, the prophet sallallahu alaihi wasallam,
he sent Sayna Uthman
to negotiate with the Meccans. Then he received
a false report
that Uthman had been killed.
So he sat under a tree and took
pledges of allegiance from the companions.
Even Kifir and Khor Ru Bissay the pledge
was that they would fight with the Prophet
until death.
We'll end here in trouble.