Ali Ataie – Getting the Zest to Learn Moral Character from Our Prophet
AI: Summary ©
AI: Transcript ©
Inshallah,
for today's,
I'm going to stay on a a general
theme that I've been talking about,
for the last month or so,
and that is,
what does the Quran actually say with respect
to the holy prophet Muhammad sallallahu alaihi wasallam?
Many of Muslims in the West,
that are not familiar with the Arabic of
the Quran, or Muslims who even are familiar
with the Arabic of the Quran,
do not engage,
at a very deep level with the words
of Allah
There's a story,
from the ulama,
the hadith,
which we are told that a rabbi one
time came to say, and
the the rabbi said, sifli habibak.
He said, describe to me your beloved.
So the rabbi knew that the prophet sallallahu
alaihi wasallam was beloved to Sayidna Umar. He
just knew that.
So he didn't say sifli Muhammadan
or And said,
how can I possibly do that? And the
rabbi was taken aback by that. What do
you mean describe it for me? So I
can't do
it. He says, sifli khulok habibik.
Just describe to me his khuluk,
his character then. Just describe his character. He
said, I can't do that either.
So the rabbi, he goes to imam Ali
He says,
Describe for me
the,
the character of your beloved.
And even Imam Ali said, I can't do
that. How can I do that? What a
what a
tremendous task.
He said, Why can't you do it? So
Imam Ali, he asked the rabbi,
he said, sifli a dunya.
Describe the dunya to me.
Describe to me the beauty of the dunya,
the the,
the beauty this and that of the dunya,
the pleasure of the dunya.
And he said that's gonna take till next
week. How can I sit here and describe
to you
the dunya?
And Imam Ali said, Allah Subhanahu Wa Ta'ala
says, He
said, no, Allah says in the Quran, the
pleasures of the dunya are small. But about
the prophet Sallallahu Alaihi Wasallam, he says,
He says, verily you, and we translate this
last time just to give a sense. Of
course there's no real translation
of the Quran. But just to give a
sense of what the Quran is saying here,
verily, verily,
you dominate vast character,
magnificent character, the character of the prophet Sallallahu
Alaihi Wasallam. This is extremely important. Let's look
at what Allah Subhanahu Wa Ta'ala says about
the prophet Sallallahu Alaihi Wasallam in the Quran.
He said
that when you
if you want to taste what the Quran
actually teaches,
approach the Quran
like
the Sahaba heard the Quran. How did the
Sahaba hear the Quran?
Like the first time
that you hear the Quran. That's how you
should approach the Quran so you can taste
its meanings.
So Allah subhanahu wa ta'ala says
you say I
went to the Masjid. He says I don't
believe you. So then he said,
Yes indeed I went.
He He says, no I I still don't
believe you.
And he said, okay I believe you now.
Take it easy.
Double emphasis. It's a lamb of tokid, of
emphasis,
and this harf is called
for actualization.
And is a verb in Arabic, the verb
to be.
And when it's in reference to Allah subhanahu
wa ta'ala and its attributes,
it's it's transcronic,
it's beyond time, it transcends time.
Verily he was, is and will always be
And Allah subhanahu wa ta'ala,
he can honor a entity
with the verb
which means that this entity is honored by
Allah subhanahu wa ta'ala
and is owned by Allah subhanahu wa ta'ala.
So here's the idafa.
The rasool
is owned by Allah subhanahu wa ta'ala. This
is idafa of tashrif or takrim,
annexation of honor.
Rasulullah,
the messenger of God. Fear Rasulullah
in the messenger of God. Why didn't Allah
subhanahu wa ta'ala just said, You have the
Messenger of God as uswatulhasana.
What is the significance
of fee, of this preposition you have in
the messenger of God?
These are nuances in the Arabic that do
not carry into the English or into any
other language.
The fee here according to the exegetes of
the Quran
denotes exclusivity with the prophet sallallahu alaihi wa
sallam only in the messenger and immersion in
the messenger. The prophet sallallahu alaihi wa sallam
is immersed
in
That he's immersed in
in a character, a comportment, an example that
is beautiful.
And Allah subhanahu wa ta'ala oftentimes in the
Quran,
again something that's often
missed in translation
is that Allah subhanahu wa ta'ala describes the
prophet sallallahu alaihi wa sallam with indefinite
nouns or adjectives, indefinite nakira. And according to
ibn Malik
in the Alfiya,
one of the meanings of the indefinite article,
the tanween,
is that
this entity,
is unlimited, is unrestricted,
is beyond comprehension.
It's a way of praising.
So Allah subhanahu wa ta'ala says,
And this statement by itself is amazing. And
every Muslim should have this memorized.
When I go to churches, I tell them
this is the equivalent of John 316.
We see 316 everywhere. Go to a sports
watch a football game you see it written
everywhere. What does it mean?
This is the essence of our belief about
the prophet sallallahu alaihi wa sallam. 21107
of the Quran.
So
we have
which is for strong toe kid. You have
an affirmation after a negation
like
The translation, there is no deity worthy of
worship. That's not what it says. It says
no god but god. It's very strong. It's
very emphatic.
We did not send you. Allah subhanahu wa
ta'ala speaks to the prophet sallallahu alaihi wa
sallam in the second person in the Quran.
He didn't say
We did not send you. It's very personal.
Speaking directly to the prophet sallallahu alaihi wa
sallam.
An exception
for strong emphasis
It's indefinite.
Unlimited mercy.
Unfathomable
mercy.
Mercy that is not restricted. Mercy to everything.
Interestingly enough too, Allah subhanahu wa ta'ala, the
ulaba point out he uses a noun here.
He doesn't use a verb. He didn't say,
or something like that.
We didn't send you except that you show
mercy to people. Allah says, you are mercy.
You are rahmatan.
This is your that, this is your essence
that your
mercy
to all of the worlds.
So he uses the indefinite oracle.
The mercy of the prophet sallallahu alaihi wa
sallam
is something that is unrestricted, something that is
unbelievable.
How he showed mercy.
And we should study these examples from Sira.
We mentioned this the other day. It's very
important that when we read the Sira sometimes
we have to stop we have to smell
the roses as it were. We know the
story of the Prophet sallallahu alaihi wa sallam
when he went to Ta'if
and he was rejected from the city and
stoned out of the city.
And he had to pass by these two
lines that were kicking people, kicking and punching
him, and spitting on him, and throwing stones
at him sallallahu alaihi wa sallam. And he
sat under the tree. And we know the
story that the angel descended
and said give the word and this city
is destroyed.
And the prophet sallallahu alaihi wasallam said
He
said, no, I have hope in their descendants.
Think about this. Think about this ajeeb mercy
of the prophet sallallahu alaihi wa salam. This
vast character, this vast rahmatan,
this unlimited,
undefinable mercy of the prophet sallallahu alaihi wasallam.
The other day a brother brought me his
son make dua for my son. So I
make dua for the son.
But what if I made dua
for
the children of that son who I haven't
even seen yet? They're going to come in
the future
And I make dua make supplication for the
children of the children of the children
of my Muslim brother. But what about if
I made dua for the children of the
children of the children of my
enemies who have just stoned me out of
the city
and have just humiliated me?
What kind of character is that? This is
what the Prophet sallallahu alaihi wa sallam did.
This is rahmatan
lil alameen, an unlimited mercy to all the
worlds.
The prophet sallallahu alaihi wasallam,
one time he came into the Masjid and
he saw a man and he was broken
hearted
in the Masjid, in tears.
And the prophet said, what's wrong with you?
And he said, oh, I've done this and
I've done that. He said, I don't wanna
hear it. Just come here.
Just come over here.
Let's sit. Raise your hands. Repeat after me.
Pray this dua with me. Oh Allah,
your forgiveness
is more vast than my sins, my transgressions.
And he said,
now stand up your sins have been forgiven.
The prophet sallallahu alaihi wasallam
had a deep concern for the ummah, not
just for the ummah,
a deep concern for all of humanity.
When he was repeating that verse all night
long, all night long,
Our mother Aisha said that he recited this
verse the whole night.
The entire night he's reciting this verse. If
you punish them
they are your servants but if you forgive
them, if you forgive them, then you are
great and wise. And then she said he
collapsed into sajda, collapsed. And she heard
him say, Praying for the ummah. Allah What
does it mean? It's a of address. The
ulama say when you say Allah it means
you're calling Allah subhanahu wa ta'ala by all
of his names and attributes. The ones you
don't the ones you know and the ones
you don't
know.
It's very troubling these days. We turn on
the satellite television and and we see these
anti Muslim shows.
The Christians they have Jesus or Mohammed behind
them. Let's talk about both. Let's compare the
2.
And as a Muslim watching Christians do this,
it's very strange
because that's not an equal comparison.
Isa alaihis salam according to them is God.
The prophet sallallahu alaihi wasallam, we don't believe
he's God. He's a messenger of God. He's
the best of creation. They should say Jesus
or Allah.
Right? But nonetheless people like to make comparisons.
Obviously, Isa alaihi wa sallam is rahmatan. There's
no doubt about it. But there's a story
in a Christian source, the gospel of Matthew
chapter 10,
tells us according
to a according to a Christian source
he sends them out on preaching and healing
for dawah, for Khuruj, and
he tells them
that when you go to a city if
you should be rejected by that city,
shake the dust of that city off your
heels
for the cities of Sodom and Gomorrah will
fare better on the day of judgment than
that city. This is what he says.
That if a city rejects you
shake the dust. Meaning they're gonna go to
* forever. The cities of the plain Sodom
and Gomorrah, the Qomulut
will have a better time on the day
of judgment than those than those people. You
wanna compare, look at the prophet sallallahu alaihi
wa sallam in ta'if who's not only rejected
by the people, he stoned out of the
city,
abused and and and reviled.
There's blood his feet are soaking in his
own blood. He loses consciousness, salallahu alaihi wa
sallam.
No, I have hope in their descendants.
This is
There's very interesting beautiful books
that we need to read about the Prophet
sallallahu alaihi wa sallam.
A certain type of literature called or
and Nabuwa.
The specialities or special properties of the prophet
sallallahu alaihi wa sallam.
So book by Imam Iso Deen
Abu Abdus Salam Rahimahullah Ta'ala
in which
he lists
the tafil of the Prophet enumerating
how the Prophet's greatness is greater than any
other Prophet.
And this is interesting because his son approached
him one day and said, Tell me about
the greatness of the Prophet sallallahu alaihi wa
sallam. And just off the top of his
head, he was able to name these 42
things. How many things can we name? One
of the things he mentioned were the miracles,
the murajjazat of the Prophet sallallahu alaihi wa
sallam. The murajjazat which we believe in, no
doubt about it. We believe in them.
And he says look at the Muurajizat of
the prophet sallallahu alaihis salam
because they're adhar and they're akbar.
They're more apparent and they're greater than the
miracles of those who came before him.
So Isa alaihi wa sallam could raise the
dead. And as the poet said, Yes, Isa
alaihis salam
raise the dead. But the prophet sallallahu alaihi
wasallam, he raised nations.
Nations that were spiritually dead that did not
have the dhikr of Allah Subhanahu Wa Ta'ala
in their hearts.
He said Sallallahu Wa Ta'ala he said
that the difference between one who is alive
and dead is like the difference between the
one who remembers his lord and the one
who doesn't, being spiritually dead. People walking around
in their own coffins not remembering Allah Subhanahu
Wa Ta'ala.
And then they're dead and buried and who
remembers them?
Only Allah Subhanahu Wa Ta'ala if they remembered
him. He
raised nations.
Now there are some hadith. If you
read
there's hadith. Imam Beihaki mentions these are weak,
some of them are weak but there's hadith
in these books.
Relates
that a man came to the prophet
and he said, my daughter has died in
a certain Wadi.
She has died. Can you help her? The
prophet sallallahu alaihi wa sallam goes there and
he says,
And she comes out. This is mentioned in
our books. It's not a strong standard but
these things are mentioned.
But the real miracle is seeing the transformation
of societies
in 23 years.
This is unparalleled in history.
That in 23 years, the way people think
is different.
It's not just the way people do business,
the way people interact with each other,
the way people think was transformed by the
message of the Prophet sallallahu alaihi wasallam. The
way you eat, the way you sleep, the
way you talk to your neighbor,
the way you deal in politics, economics, all
of these things have been changed in 23
years. Raising the world
from the dark ages into the light. This
is a true Mu'udjhi that is everlasting of
the prophet sallallahu alaihi wasallam.
And you say, Jesus alaihi wasallam, he can
heal the blind.
And Imam Izzudine, ibn Abdi Salaam, he mentions
this. Yes. It's mentioned in the Quran as
well.
But he mentions a miracle of the prophet
sallallahu alaihi wasallam
is more apparent than that. How is it
more apparent?
He says
that
Sa'ad ibn Abu Waqqas relates that at the
battle of Uhud,
a companion in Katada,
his eye had actually been taken out of
its socket
and was resting on his cheek.
And the prophet
not only did he restore
the eyesight but he actually put the eye
back and it worked fine and he had
20 20 vision.
It's mentioned by Al Okailey
in the in Qadi Iyad,
al Shifa. Uqaili says my father, he had
grown old
and a whiteness glazed over his eyes so
so he couldn't
see. And the prophet sallallahu alaihi wasallam, he
took some of his blessed saliva and he
wiped over my father's eye.
He said, I saw my father at 80
years old threading a needle.
At 80 years old, he was threading a
needle. This is the the merjiza of the
prophet sallallahu alaihi wa sallam.
He mentions Musa alaihi wa sallam who struck
the rock with his staff and gushes
and springs gushed forth.
But the miracle of the prophet sallallahu alaihi
salam is adhar. It's even more apparent than
that
because somebody might say, Well, sometimes rivers gush
through rocks and so on and so forth.
As mentioned in the hadith, Anas ibn Malik,
in Bukhari and Muslim,
rigorously authenticated
hadith
that once the Sahaba had a shortage of
water, the prophet sallallahu alaihi wa sallam said
bring me a vessel.
They brought him a vessel and he put
his hand into the vessel and he removed
his hand, it's full of water. That water
came through his fingers sallallahu alaihi wa sallam.
So the the the they mentioned in the
books of fiqh. They say, what is the
greatest water in the universe? So
it's, oh the Nile river. No no no
no. Zam zam. Zam zam is the greatest.
No. There's there's fountains, springs in paradise.
These are greater. The poet said,
He said, The greatest water, the greatest water,
the most exalted, the holiest
type of water is the water that gushed
forth from the fingers of the Obey Prophet
His miracles were adhar.
Another example,
An indefinite article again. Allah subhanahu wa ta'ala
doesn't say or
something like that. He doesn't use a verb.
He says, you are Nur.
A
that is undefined,
unrestricted.
This is how Allah subhanahu wa ta'ala speaks
about the prophet salallahu alaihi wa sallam, The
indefinite article when you start reading the Quran,
you should notice these things.
That the and
the the kufar meaning,
Jews and Christians and likin, they're not gonna
break away from their kufar until al Bayinah
comes to them. Clear evidence.
Why is there a definite article here according
to the
exigence?
Because this is ahdia, meaning that they were
already expecting someone to come. There was an
expectation
for Al Bayyina to come. This is why
there's a definite article. But who is Al
Bayyina? Rasulullah.
Rasulullah.
Right? Rasoolullah.
It's nakira. It's indefinite.
Meaning such a great messenger,
undefined, unlimited,
beyond comprehension.
A great messenger,
an unrestricted messenger,
a universal messenger from Allah Subhanahu Wa Ta'ala.
This is the meaning.
Allah subhanahu wa ta'ala uses this in the
Quran many many times in reference to the
prophet sallallahu alaihi wa sallam.
All of them indefinite.
We start noticing these things when we read
the Quran, the speech of Allah Subhanahu Wa
Ta'ala. You know, sometimes in dawah, and I've
done this myself,
when we're speaking to like a Christian audience,
we want to stress the importance of Isa
alaihis salaam. It's very important for us, for
Christians
and non Muslims in general, even Muslims to
know
that we love Isa alaihis
salam. So one time I was on stage
in an interfaith dialogue and I said, you
know the Quran mentions the name of Isa
alaihis salam
5 times more than the name of the
prophet sallallahu alaihi wasallam. This is true.
25 times Isa alaihi wasallam is mentioned,
and 5 times the Prophet
is mentioned. Four times as Muhammad, and once
as Ahmed
But we have to remember
that this might put
a negative effect or a incorrect
effect in the mind of the listener that
we value Isa alaihis salaam, we believe that
Isa alaihis salaam is greater or 5 times
greater than the Prophet sallallahu alaihis salaam. So
that might give the impression to someone that
I can just believe in Isa alaihi salallam
as I do and I'm fine. And they
become
complacent in their kufr.
No, of course not.
Why is the prophet sallallahu alaihi salallam only
mentioned a few times in the Quran? Because
the Quran is being revealed to the prophet
sallallahu alaihi wasallam. Allah Subhanahu wa ta'ala is
speaking to him directly.
If you take a short surah in the
Quran,
What are these?
There's 11 references in this short surah to
the Prophet sallallahu alaihi wa sallam. And how
does Allah subhanahu wa ta'ala speak to the
Prophet sallallahu alaihi wa sallam.
This hamza here is hamza of taqir,
the hamza of a rhetorical question.
The rhetorical question, there's no
answer to be expected. Allah subhanahu wa ta'ala
wants to remind you of something.
Don't you remember what happened to them?
Everyone knows it's established, it's to remind the
prophet sallallahu alaihi wa sallam.
Is plural,
First common, plural is jam'un.
This is.
Allah subhanahu wa ta'ala uses the plural when
addressing the prophet
in the second person because this shows that
the object that's being
addressed is also tadeem, is also tafdil, is
also great. And that's the prophet sallallahu alaihi
wasallam. And
this lamb is lamutaaleel
that's brought forward
to create in anticipation.
What is the
What is the direct object here?
Have we not
expanded because of you, your chest?
Allah Subhanahu Wa Ta'ala expanded the chest, the
sadr, the heart of the prophet sallallahu alaihi
wa sallam. And the ulama point out Musa
alaihi wasallam made du'a.
What did he
say? Oh, my Lord, expand for me my
breast,
my courage, my heart.
But Allah
did this for the Prophet
without even requesting.
Allah
did that. This shows the greatness of the
Prophet the
magnificence
of the Prophet
The Musa alaihi wasallam was at
the edge of the Red Sea and the
army of Fir'an was coming. And the Bani
Israel, they said, We're about to be overwhelmed,
we're going to be killed, We're going to
be slaughtered.
No way.
With me is my lord, He mentioned him
himself first,
then his lord. But when the prophet sallallahu
alaihi wasallam was in the cave of Abu
Bakr as Siddiq,
and Abu Bakr as Siddiq had fear.
What did he
say?
He mentions Allah subhanahu wa ta'ala first. Allah
is with us. This shows these are subtleties
in the Arabic that passed by us many
times.
Very interesting, very beautiful.
Allah Subhanahu Wa Ta'ala says in Surat Tawba,
That
Allah and his Messenger, it is more befitting
that you please him.
What is him?
Allah and his messenger are 2 entities.
Why is there a mufradul
khaib?
Why is there a third person masculine singular
phenomenal suffix?
Allah mentions 2.
Who? Why who? Why not?
This is a grammatical error. Astaghfirullah.
What does this mean? That means that there's
an intimate relationship
between Allah subhanahu wa ta'ala and the prophet
sallallahu alayhi wasallam. He's not just a delivery
man. He's not someone who delivers the risala
and goes away. You never see him again.
You never contact him again. There's an intimate
relationship
between Allah Subhanahu Wa Ta'ala and the prophet
sallallahu alaihi wa sallam and between us and
the prophet sallallahu alaihi wa sallam. He said
it himself.
I wish I could have seen my Ikhwan.
I wish I could have seen them. Not
I wish.
I would have loved to have seen them.
Loved
would I would have loved to have seen
them.
They said,
aren't we your Ikhwan?
The sahaba
said he said, No, you're my
companions,
as habi. Who are the Ikhwan? Those who
come after who never saw me but are
willing to sacrifice their wealth and their families
just to lay eyes on me one time.
I wish I would I would have loved
to have seen them.
Allah Subhanahu Wa Ta'ala uses a singular pronoun
when speaking about himself and the prophet sallallahu
alaihi wa sallam.
A singular pronoun because he says,
Whoever obeys the messenger is obeying Allah. This
is a subtlety that's lost in translation.
This is a subtlety that's lost
by
the people of Ahlul Kitab.
Isa alaihis salam makes a similar statement. The
father and I are 1. They say he's
claiming to be Allah subhanahu wa ta'ala. Astaghfirullah.
He's not talking about itihad
or hurl, tajasud, these types of things, Mingling
or union or divine incarnation.
No.
He's talking about a a relational unity
that the,
the obedience to the messenger is the same
obedience to Allah Subhanahu Wa Ta'ala. You cannot
obey Allah and disobey the messenger. It's impossible.
You cannot obey the messenger and disobey Allah.
Their obedience is the same. This is according
to Imam Al Khortubi
in his tafsir of this ayah. Why is
there a singular pronoun used in this verse?
This is what he says.
Allah Subhanahu Wa Ta'ala, he takes an oath
by the life of the prophet sallallahu alaihi
wa sallam,
an oath by the life. There are people
who read the Quran. This is what is
ajeeb to me. There are people who read
the Quran and they say the Quran says
that the prophet is only a delivery man.
And all of these other things you say
about him, this is a bida and it's
kufur and it's haram and it's developed later.
Do you know what the Quran says about
the prophet sallallahu alaihi wasallam?
Allah Subhanahu wa ta'ala says,
He takes an oath by the life of
the prophet sallallahu alaihi wa sallam. In Ibn
Qayyim
who said that Allah does not take an
oath by anything except that it's exalted
by your life.
By your life. And ibn Abba said, I
did not hear Allah
take an oath by the life of any
other person. Allah says,
What is
I swear by the
and by the night when it is still.
Imam Tabari said,
is the face of the Prophet sallallahu alaihi
wa sallam.
Is the heart of the Prophet sallallahu alaihi
wa sallam. Allah Subhanahu wa ta'ala is taking
an oath by the life, the face and
the heart of the prophet sallallahu alaihi wa
sallam.
Because what is the what is the subabun
nuzul of this ayah? There was a fatra
in the revelation. There was a break in
the revelation. And the mushrikeen were making fun
of the prophet sallallahu alaihi wasallam. They say,
oh, your your your shaitan has left you
as Jameer said, Astaghfirullah.
So the prophet sallallahu alaihi wasallam, he he
took all of this abuse.
Allah subhanahu wa ta'ala says, takes an oath
by your face, by your heart. Your lord
has not left you nor is he angry.
Period.
It's very interesting.
This is a transitive verb
which means it takes an object just like
is a transitive verb. There is an object.
Why? Because Allah subhanahu wa ta'ala will never
say, will never even suggest that he hates
the prophet sallallahu alaihi wa sallam. Even when
he's negating the statement. Qala means to hate
to abhor something.
So translations, they don't do it justice. The
lord has not forsaken you nor is he
angry with you. There is no you.
Your Lord has not forsaken you nor is
he angry. Period.
He's not even going to suggest
that he hates the prophet sallallahu alaihi wa
sallam.
It's indefinite again. It's unrestricted. It's unfathomable that
the of the prophet in the next world,
you can't even think about it. It's indefinite.
And soon will thy lord give you something,
and immediately you'll be pleased by it.
Immediately you'll be pleased by it.
Soon will thy lord give you something and
immediately you're going to be pleased. But Imam
Sayyuti says when this is revealed to the
prophet shalallahu alaihi wa sallam, he said, I
will never be pleased
while one person for my ummah is in
the fire.
This is someone who has deep concern for
the ummah. It's not someone who's delivered the
message and took off.
This is someone who has a connection with
the ummah. This is someone that we have
to have a connection with.
It's very very important.
Allah
says
what is Asar? There's difference of opinion.
If we study tafsir,
some say Asar means the time of Asar
because this is when people come home
and they start reflecting about their lives,
Very reflective time of the day. Some say
this is salat al Asr
which is the middle prayer according to
many of the ulama. Some say fajr, the
majority, the Jumhurs say this is Asr, the
middle prayer. It's reference to salat al Asr.
Some say it's Asr in general, time from
beginning of time, the creation of Adam alaihis
salam till the end of time.
Ibn Abbas says or I'm sorry, fakhruddin
radhiallahu ta'ala Anhu,
he says that this refers to the time
of the Messenger, the zaman of Muhammad sallallahu
anaihi wasallam. The best time in the time
thereafter. So Allah Subhanahu Wa Ta'ala, he takes
an oath in the Quran by the life
of the Prophet, by the face of the
Prophet, by the heart of the Prophet, by
the zaman, the time of the Prophet, and
by the makan of the Prophet.
When he says,
So they they
asked a question, why does this surah begin
with a negation?
Why?
I don't swear or I do swear?
So the urnama say Allah subhanahu wa ta'ala
is saying that this city is so great.
This is a sense of the of the
meaning. Just to give a sense of it.
This city is so great, I don't even
have to swear by this city. You you,
Quresh, you already know the greatness of this
city. You know the, the wallad, the wallad,
and the wallad. Ibrahim and Ismail alaihis salam,
you know what they did here?
And this is according to one opinion of
the first verse. Meaning, you know the greatness
of this city. You know the history of
this city. You know Ibrahim, you know Ismail
alaihuma salaam, you know their history, but yet
you're trying to kill, you're trying to make
halal the blood of this messenger
who is amongst you. This is the whole
reason why you've been preserved. Li'ilafiquraysh.
Why do you think that is? You have
security,
perennial security.
Why? Because you're so great.
Why do you have this security? Because of
the Prophet Sallallahu Alaihi Wasallam was going to
be raised amongst them. This is why.
There's many other examples we can give, we're
running out of time.
Surahteen
Allah
So what is teen? The fig.
So many of the ulama
Abdullah ibn Abbas who is called the exeget
of the Quran, the founder of exegesis of
the Quran.
Says the teen is a reference to Jabal
Judi.
Jabal Judi is the mountain, one of the
lower peaks
the Eirarat mountain system in Turkey,
in Anatolia.
And the Safina of Nuh
that's where it stopped. And apparently there's a
lot of figs in that area. So ibn
Abbas says, this is a reference
to the Sharia of Nuh
alaihis salam. What is Zaytun?
A reference to Ibrahim alaihis salam, because in
Jerusalem
and around
that Palestine,
specifically in Jerusalem, there are a lot of
olives.
There's a mountain just away from the temple
mount called the Mount of Olives, where apparently
Isa alaihis salam used to pray there, Jebidu
Zaytun. What is
Zaytunin? Mount Sinai,
where Musa alaihis salam
received the Sharia,
the Torah. So Allah
again taking an oath by great things. I
swear by the Sharia
of Nuh alaihis salam, of Ibrahim alaihis salam,
and the Israelite prophets after him, Musa alaihis
salam and those after him.
And by this city.
We have created al insan which most of
the etsijists take as something that's general.
The human being in general has the best
form.
But some of the mufasreen say this is
a direct reference to the Prophet Muhammad sallallahu
alaihi wa sallam. Meaning the previous
sharia,
the previous shari'as
of the messengers,
they all bore witness to the greatness of
the Prophet
These are tafasir that's in our tradition.
Nobody's making these things up.
This is not some weird
Sufi goofy type of
tafsir.
It's not some weird type of bida and
tafsir. This is in our tradition. We have
to embrace our tradition.
Our tradition has 3 aspects, Islam, Waiman, Waisan.
This is what we have to implement as
Muslims.
Unfortunately, there's a there's there's a polarization
amongst many Muslims that are formalists or those
who are
We have to take lessons from the Quran.
We have to be balanced as the Prophet
Sallallahu Alaihi Wasallam was balanced.
As Al Fatiha tells us to be a
balanced nation,
Balance
Where is this ayah? Right in the middle
of Baqarah. Verse 143 out of 286,
right in the middle is not not an
accident.
We take our tradition, we love our tradition.
And we follow the Prophet
This is called itiba'a, and I mentioned this
many times in the past. Itiba'a
is to follow the Prophet
in his outward and inward manifestations,
to follow him. Not just outwardly, not just
inwardly. Both of these are false.
Both of these are balala. We're talking about
outward and inward.
Of the Prophet and
is the word that's used for a man
who's drowning in the ocean and they throw
him a line and he holds on to
that line, that grip that he's holding that
rope that's called This
is how we should hold on to the
sunnah of the Messenger sallallahu alaihi wa sallam.
The prophet says hold on to my sunnah
and the righteous
after me
like you're biting onto it with your molars.
This is a very
interesting
It's a metaphor.
This is where you rip
meat when you eat jerky.
You know, it's very strong. Look at the
metaphor he's using, bite onto my sunnah, and
it's inward and outward manifestations. May Allah Subhanahu
Wa Ta'ala give us a tawfiq.