Ali Ataie – Express Joy for the Birth of the Prophet (PBUH)
AI: Summary ©
AI: Transcript ©
Blessed day.
It's a blessed month
when we can gather and speak of
messenger of God,
I'll keep it short.
Few things I want to mention
is that,
title of
his motive, his triumph and tribulation.
And Sheikh Faraz has mentioned already
the life of the prophet Muhammad sallallahu alaihi
sallam
is fought with tribulations,
and he's a great teacher. He was
he said that he was only sent as
a teacher,
teaching us how to deal with these problems.
And,
one of the,
the the culmination
of of,
tribulations
was his Hijra,
to Madinah to Manawarah.
And when he entered into the city of
Madinah,
the prophet,
he was expected
by
the the Ansar as well as the Jews
in the city.
Abdullah ibn Salam
who at the time was
had some training as a rabbi ethnically Jewish,
later became Muslim.
He said
he said, I can tell, and and means
to recognize.
Right?
It's recognition.
I can I recognize that his face is
not the face,
of a liar?
And then the prophet
he made his initial statement,
That was recorded by Abdullah ibn Salam.
And so
here, the prophet
is moving out of his
what some of the referred to as a
Christic phase or an Isawi phase. In other
words,
the prophet
in Mecca resembled the Isawi Salam.
He was assertively nonviolent.
He did not,
retaliate for any personal injury towards him. And
this and this was also in the Medeni
period as well when he entered into his
Mosaic
or Musawi phase.
In Mecca, in Musharikim,
they would,
lampoon him. They'd make fun of him.
They they call him the opposite of Muhammad
and the prophet
the way he dealt with that is is
one of my teachers said, he did not
give it any reality.
He just said, who who is that? I'm
Mohammed.
What are they saying? They're saying something else.
That's not me. What are these fools talking
about?
Right?
And there were people in
Medina to,
that there were Mushfiqin in Medina.
It later
became
after the battle of Badr.
But when the prophet
was coming into Medina, some of the mushrikeen
paid their best poet,
Hassaneh bin al Thabit.
And they said to him, when you see
him,
pick some feature that he has and make
fun of him, lampoon him, ridicule him, and
let us recite this poetry for as long
as as long as he's here.
Let's make fun of him.
Right?
So Hassan al Din Sabegh, he climbs a
small hill, and he sees the prophet
going by.
And according to the story,
he looks at the prophet, salam alayhi, sallam,
his one glance
at the prophet, salam alayhi, sallam.
One glance at the
spectacle of creation
that is passing by him,
and he goes back to the because they
paid him some money. He said, I don't
need your money anymore. Here you go. I
don't need it. He said, let's hear what
you wrote.
And he said,
he said, when I saw his lights approaching,
he says, I had to cover my eyesight
with my hand
because of the the blinding lights.
Out of fear of losing my eyesight
due to the beauty of his countenance,
so that's to
I could barely I could scarcely look at
him.
A a a soul from light,
a body that looks like the moon, the
full moon.
Like a mantle stitched together with brilliant stars.
He's a human being, but he's not like
other human beings.
That, he's,
other people are like stones,
but he's he's like a precious
jewel.
So he's still from the genus of stone
as it were. Is it there? Or human
being. He's a very special human being.
And then the prophet
in Medina,
and he was a peacemaker.
Okay?
Here's the thing is that the Quran is
our primary text. It's very hard for the
shayatim to attack the Quran
because the message of the Quran
is very clear. They go to Hadith. They
go to weak Hadith. They go to,
solitary transmission. They go to Sira literature.
Okay? The the the mass transmitted
normative
agreed upon ethos of the prophet sallallahu alaihi
wasallam is taken primarily from the Quran.
And if there are solitary transmissions
that run counter to that,
okay, then we take the Quran and we
take the mass transmitted sunnah over solitary transmissions.
So what does the Quran say about the
prophet sallallahu alaihi wasallam? It says that he
was a peacemaker.
And this this eye of the Quran is,
and I quote it a lot in many,
many different contexts.
Hold fast to the rope of Allah, and
don't be divided amongst yourselves.
Don't be divided. And according
to the sound hadith of the prophet
he
said,
Habu
Allah
is
The
book
of
Allah
and remember the blessing of Allah Subhanahu Wa
Ta'ala. You were enemies.
Humanity.
In the first instance, the Aus and Khazraj
will become the Ansar, Imam Fakhruddin Ab Razi,
he says they were fighting blood feuds for
120
years.
And he says
Islam
until Allah Subhanahu Wa Ta'ala extinguished that with
Islam.
And Allah,
he made
he brought your hearts together,
united your hearts by means of his, he
says
Then,
the great,
through which Allah
united the hearts
was through his Habim
said to him, and you were on the
brink of the fire, and he saved you
from it.
The prophet, sama,
in Medina
in the Hadith literature,
Hadith that's in the Mustadrak of Imam al
Hakim. Imam al Bayh Haqqi also records the
Hadith. He performed his own
in Medina.
And Imam Suyuti says in his fatwa in
his fatawa
that this was to celebrate his motive.
The prophet
celebrated
his motive. This is the opinion of Jalaluddin
Saluti,
who was a great, great scholar.
Right?
In the Sahihain,
why are you fasting? We know the hadith.
This is the day in which I was
born
and the day in which the Quran was
revealed to me
in the sunnah of Imam al Nasai, a
sound hadith
from,
Abu Saeed al Khudri, he says
that he he says that the prophet sallallahu
alaihi wa sallam
one time came and he saw his Sahaba
in a helicopter
sitting in a helicopter,
and he said,
Why are you sitting in the circle? What
has brought you out here? Why are you
sitting in this majlis?
And they responded to the prophet sallallahu alaihi
wasalam. They said,
He said, they said to him,
to,
we are calling on Allah,
which is what we're doing
here, and we're,
we're, praising Allah
to guiding us to Islam.
Okay?
And
force and the blessing of you
and the blessing of you, You Rasulullah.
Right? So what are the Sahaba doing?
What we're doing?
That's exactly what we're doing.
Right?
And then the prophet salam, he said, I'm
not asking you to rebuke you.
Read the entire hadith.
He said, I'm asking you because I was
informed
that Allah
is boasting
to the angels about you right now
because of what you're doing. So what were
the Sahaba do? They were sitting around. They
were
supplicating to Allah
They were praising Allah
and they were recounting the blessing of of
of Allah sending them the prophet Muhammad Sallallahu
Alaihi Wa
Salam.
So celebration of modid
is indispensable.
Every Muslim has to celebrate the modid. In
other words, every Muslim has to be happy
that Allah
sent the prophet, sallallahu alaihi wasallam. If you're
not happy that Allah sent the prophet, sallallahu
alaihi wasallam, then there's something wrong with your
Aqidah. That's an Aqidah issue. On the day
in which you do that, that's a specific
issue. That's not an Aqidah issue. You do
it one day,
today,
in the masjid, somewhere else, that's that's not
an Aqidah issue.
But but expressing joy for the birth of
the prophet, salam alaihi salam,
this is something that is indispensable.
This is this is the hallmark of a
Muslim. The Christians
say,
I've heard them say, Arab Christians.
Jews, they say that too. What makes the
difference? They said, what what makes the difference
for us? Muhammad.
Muhammad.
He's the messenger of God, the final messenger
of God.
Okay?
And then the names of the prophet,
there are there are indeed secrets.
Like with the name of Allah Subhanahu Wa
Ta'ala.
One of my teachers mentioned something interesting. He
said,
he looked at the name Allah.
Allah.
Right? That's the name of
Allah If you take off the first letter,
the other, you have
which means for God.
And if you take off the land here,
And if you take off the land here,
you have who?
All of these have meaning. Right? Then he
said he said he said he said, if
you take the name Muhammad sallallahu alaihi wasallam.
And what does Muhammad mean?
Means the most praised, the one who is
repetitively praised, the one who is intensively praised.
Alright? When you take off the meme, you
have
hammed. You have praise
or hammed because sometimes the tag or alef
is not written in shorthand Arabic.
When you take off the you have
or
spiritual
nourishment,
that we gain our spiritual nourishment through
through
the of the prophet
adhering to the sunnah.
You take the mean, and you have.
What does that?
Means a it's it's signification
and indication.
Right? It's like the
But we have Mujud in the Mus' half.
Right? This sort of, modality
of the Quran
indicates upon the pre eternal the pre eternal
personal speech of Allah Subhanahu Wa Ta'ala. So
what we have with the prophet is
an indication
of
the of the names and attributes of Allah
in in a in a perfect Adamic creature,
indications of the names of Allah
Allah subhanahu wa ta'ala says in the Quran
to the believers, he is kind and merciful.
These are two names of Allah subhanahu wa
ta'ala that Allah
bestows upon the prophet Muhammad salallahu alaihi sallam.
Of course, it's not the same,
obviously.
The prophet salallahu alaihi sallam is a creation
of Allah subhanahu wa ta'ala, but he's the
best of creation.
Okay? And this is what it means to
be the perfect human being. It is it
is to be the perfect,
if you will, theomorphic
manifestation
of the names and the attributes of Allah
subhanahu wa ta'ala,
the perfect human being, to be lordly in
that sense.
Right? Not that
like what the Christians did. They took prophets
and angels to be
divine lords other than Allah
rather be lordly,
be reflections
reflections of the names and attributes
of Allah
like the prophet
So
we ask Allah
to
give us,
to fear and to give us his forgiveness
and to make this a means
by which we approach Allah
As Sheikh Farrah said, Allah
is the light of the heavens and the
earth. And says
the meaning of that is that Allah subhanahu
wa ta'ala is the source of all light
in the heavens and the earth.
The one upon whom the prophet placed
his blessed hand and said,
Oh, Allah, give him deep substantive knowledge of
the Quran, deep knowledge of the exegesis of
the Quran.
He said the meaning of this is that
Allah is the guide of all creatures in
the heavens and the earth.
And then
It's an incredible I mean, the Quran is
an ocean of meaning
and everything you'll find in the Quran. Like,
one of my teachers said that.
He said,
he said, there was a, an orientalist who
attended a a,
a, and,
and the
the the the Sheikh, he said
he said, everything is in the Quran.
Everything you need to know is in the
Quran. And the Orientalist said, do you really
believe them?
And he said, nah. He said, yes. Of
course.
And he said, the orientalist, he said, okay.
If you have a sack of wheat, how
many loaves of bread can you make from
it?
Is that in the Quran?
And the sheikh said, yes.
He said, it is? Yes. Where is it?
And the baker was in the class. He
said, baker, how many loaves of bread can
I make with 1 sack of wheat? He
said, about 15 to 20. He said, there
you go.
Everything you need to know is in the
Quran.
Not necessarily everything in his minute details, but
the methodology is there.
Right?
So in this
ayah, ayah to noor so there's there's incredible
meanings in the Quran. You know? You know,
Jafar saw that piece of that, the Quran
has four levels of meaning,
the expression, the illusions,
the subtleties, the realities,
and these are known by, like, the and
then you have the then you have
and the then you have meanings meanings of
the Quran, significations,
of the Quran that are only known by
Allah subhanahu wa ta'ala.
It's something that Abdullah ibn Abbasi
mentions.
Now we have the similitude, the parable of
his light, a light that Allah owns. Ibn
Abbas says it is mentioned that this is
a reference
to the light of the prophet Muhammad
And the entire parable is a eulogy
a eulogy, a praising of the prophet Muhammad
sallallahu alaihi wasallam.
So we need to engage in the Kitab
ul law.
We need to engage,
in,
in the the sunnah, the mass transmitted sunnah
of the prophet sallallahu alaihi sallam.
Okay?
And knowledge is something that
I mean, if you keep we're running out
of time, but if you get down to
the,
end of the
and others, they say what that means is.
Right? The the intellect, the conscience. The word
conscience
is a Latin word, conscience with knowledge. You're
fitzba, that you're born with certain truths that
you know that are innate, that are natural,
when that interacts with the or the.
Right? This produces
illumination of the heart
just as,
oil, which is
which is internal to the lamp, the and
the fire, which is external to it. When
they interact,
it illuminates the land.
This is our methodology. This is how we
engage
with the world.
Right?
So
may
Allah
accept our our our deeds. May
Allah forgive our our our misdeeds
and and raise our ranks and give us
Jannah
and give us the
the, companionship
of the prophet Muhammad.