Ali Ataie – Isra & Miraj The Miraculous Night Journey
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AI: Transcript ©
Tonight is the 27th,
of Rajab.
1,443
lunar years after the Hijra
of our master Muhammad Sallallahu Alaihi Wasallam.
So I'm gonna talk about one of the,
greatest,
miracles,
greatest jizzat
of our master Muhammad
It's a miracle of the night journey and
ascension. So this is called Leidatul Isra wal
Mi'raj.
And much of what I will mention,
is similar to, something I briefly presented
last year when I did a recording for
my house. But tonight I'm going to expand
a little bit on that
inshallah, and then even take some questions if
you have any questions.
Insha Allah Ta'ala.
So even though there are numerous miracles
attributed,
to the prophets, al Anbiya in general,
there are a select few
that only he, sallallahu alaihi wasallam, received. So
these are from the Hassais
of the prophet Muhammad
These are the unique qualities of the prophet
sallallahu alaihi wasallam. So no one before him
received them, and no one after him will
ever receive them.
So they're only for him.
So the first one is the wahi of
the Quran,
the revelation of the Quran. The Quran is
the final revelation of God. It supersedes
all of the previous
revelations.
The injunctions,
the akham of the Quran,
supersede
all of the previous revealed injunctions.
Okay. In the Torah, there are
613
what are called mitzvot or commandments.
These are awamir and nawahi,
prescriptions and proscriptions.
In other words, 613
do's and don'ts.
Yet only
about 40%,
sorry,
about 60% of them can actually be applied
in the world today
because 40% of them are predicated upon
the existence of the priesthood and the temple
and the sacrificial
system at the temple, and all of those
things are gone.
And they've been gone for the last 2000
years.
So the the qadr of Allah
right? The what we would call the
in effect abrogated
40%,
4 0% of the Akham
of the Torah.
So they're abrogated as a circumstance of history.
In other words, Allah
saw it fit for those akham to be
rendered obsolete.
So this is compelling evidence. It's circumstantial evidence,
but still evidence
that the Torah was never meant to be
the last and universal sacred law for humanity,
that something else would be coming, and that
someone else would be coming, another messenger
similar to Musa alaihis salam would be coming.
And of course, there are certain
immutable theological
and ethical principles and foundations. So we call
these usool al maqasid.
Immutable means unchanging
theological and ethical
principles and foundations that all of the prophets
affirmed.
However, the religion found its iqmal,
like its
completion or perfection
with the revelation given to the prophet Muhammad
which include the Quran and the prophet's sunnah.
In other words, the prophet's firmly established ethos
and practice.
So that's that's one of his,
right, is he was given the wahi of
the Quran as the final revelation. There's no
more wahi
because he's the final nebbi.
Right? And then the splitting of the moon.
Okay.
And and there's many others, but these are
the 3 major ones. And the Isra wal
Mi'raj,
the night journey and ascension,
and this is in, in soul and body,
the and the jessad.
Okay? So Allah subhanahu wa ta'ala,
he says in the Quran, in the ayat
were recited.
May Allah preserve him.
This is how the ayah begins in Suratul
Isra,
also called Dani Israel. It begins with Subhan,
and subhan denotes tanzih and tasbir.
So the utter dissimilarity
of Allah
is absolute
perfection
as well as his glory and majesty that
Allah
is not bound or dependent upon anything
such as
time, space, or matter.
There's nothing like Allah whatsoever.
The 6 directions cannot contain him,
up, down, left, right, front, back.
He's neither moving nor still. So our dialectical
theologians,
they also mention that he's neither transcendent
nor imminent
with respect to his creation. So he utterly
crashes
the logic barrier.
He is the first without a beginning.
He is the last without an end.
He is the necessary existent
who created
spacetime and matter,
ex
out of nothing,
not as a necessary or compelled effect to
a cause, but rather freely as an act
of will. In other words,
Allah chose to create,
and his act of creating
does not affect his perfection,
one iota.
Okay.
Glory be to the one
who took his servant
Abd.
Right? This is a reference to
our Master Muhammad
Now he is called 'Abdulla' and one of
the greatest titles of the prophet sallallahu alaihi
wasallam
in in the previous dispensations,
that are still there in in the bible
as well as in the Quran, this is
his greatest title.
Many times in the Quran, Allah will
refer to the prophet
as his Abd. And this is a high
Maqam.
Praise be to the one who revealed the
Kitab to his Abd, his servant.
Right?
And then Allah
revealed to his slave, his servant, whatever he
revealed.
So the prophet sallallahu alaihi wasallam,
he perfected this Urbudiyyah,
this servitude to Allah Subhanahu wa ta'ala.
And this was demonstrated just before the ISRA.
Right,
when the prophet
he visited the city of Ta'if,
and he was
stoned out of the city,
and
he sought refuge in an orchard, and he
was covered in blood
And he made a beautiful dua,
as you know. This is how he began
the dua.
Oh oh Allah, I complain to you of
the weakness
of my strength.
Right? So the prophet
he complained about himself
to Allah
He did not complain
about Allah
to Allah. He complained about himself to Allah
It was a beautiful dua. You can read
it in the books of Sira.
At the end of the dua, he said
that if this is happening to me and
you're not angry with me,
then that's okay. I'm okay with it. I
don't mind.
His his only concern was if he had
incurred the wrath of Allah
And, of course, he is Habibullah Sallallahu Alaihi
Wasallam.
And of course, he said the affair of
the Mu'min is always good.
He said, the affair of the believer is
always good. And then he goes on, If
he's in hardship,
he's patient.
And if there's prosperity,
he has gratitude.
Right? Sabr and Shukr, these are 2 of
the greatest theological virtues
in our tradition.
Now the ayah continues,
So glory be to the one who took
his servant on a journey by night to
the sacred mosque,
okay, or the inviolable mosque
sometimes translated.
This is the Kaaba in Mecca.
The ancient name of Mecca was Becca,
okay. And this is, this is something that
the Quran informs us of. The Quran has
direct access to history,
Alright.
The first house ever established for the worship
of the one true true god
was a Becca full of blessings. This is
in Sura'ali Imran, I believe it's ayah number
96.
And Becca is mentioned in the Psalms,
which is in the Tanakh, the Hebrew Bible.
Some of the ulama say that these are
the,
these are the
the, writings of the prophet Dawood alaihis salam,
allahu alam.
There's some really interesting things in the Psalms,
but there's one Psalm 84, how lovely are
your tabernacles, and the word here in Hebrew
for tabernacles
is mishkanot,
which is in the plural. Oftentimes it's translated
in the singular, but this is actually in
the plural. How lovely are your places of
worship! What joy for those whose strength comes
from the Lord!
Who have set their minds on a pilgrimage
to Jerusalem.
So you have this
description of pilgrims
going to Jerusalem. They're passing through different
places of worship.
As they pass through the valley of Baca,
they make it a
well. They pass by some valley called Baqah,
which means the weeping valley. Of course, this
is where Ishmael alaihi salaam was weeping
and where the Zamzam
well came into being. So this is something
that's mentioned
in Psalm 84,
in the books of Ahlul Cannot confirm nor
deny, but this certainly sounds like something
that is a reference to to Mecca.
And then he says, Allah
says,
Glory be to the one who took the
servant on a journey by night from the
sacred mosque to the farthest mosque,
whose precincts we did bless in order to
show him some of our signs.
Indeed he is all hearing and all seeing.
So as the story goes, the prophet
was sleeping in the house of Umkhani,
the sister of Sayna Ali, and the archangel
Gabriel, Jibril alaihis salam, appears and takes him
to the Kaaba,
and his chest was split
and sealed. It's called shaku sadr.
The heart was placed on ice,
a type of open heart surgery, if you
will.
The incision scar was seen by Sahaba,
and something called the Haddu shaitan was removed
from his heart. Imam al Suki, he says,
it was a portion of mercy that he
had for the shaitan because he is Rahmatililalamin.
So this was removed from his heart.
Jibil alayhi sallam then takes the prophet sallallahu
alayhi sallam to the barak.
And this is something, of course, Richard Dawkins
famously ridiculed
our belief in the Buraq,
while he was being interviewed by Mehdi Hasan.
So Mehdi Hasan, he said that he believed
in the buraq
and, Dawkins said something like, are you serious?
This is ridiculous, and so on and so
forth.
So Dawkins is a mustazi,
right. There's a term for this type of
people.
It's called a mustazi,
a mocker,
Right? So this is what they do, they
mock, they scoff,
right? And the Quran tells us about people
like this and many ayaat,
Allah subhanahu wa ta'ala says in the Quran
to the prophet sallallahu alaihi wa sallam that
I will take care of these mockers.
Right? Don't engage with them.
And of course, Dawkins is the same man
who says that, you know, we're all apes
and, life on earth may have been created
by aliens
and that there's no such thing as objective
good and evil.
So on his atheistic worldview,
we are all just fizzing stardust,
and that's how they put it,
with no purpose, just
like atoms
moving around aimlessly.
So you know if I kill my neighbor
there's nothing essentially wrong with that.
On materialistic
atheism
or on Darwinian
evolution, there's nothing wrong with that. It's just
I atoms
colliding with other atoms.
There's no moral component to that.
Like one of my teachers, he said, it's
like a stone rolling down a hill.
Right, there's no real objective
moral component to a stone striking the earth,
Right? And likewise on atheism, there is no
real objective moral component
to my
knife stabbing my neighbor. It's just stardust.
How can, you know, these atoms and fizzing
stardust particles
have moral responsibility while the ones over here
do not?
It doesn't make any sense. Atheism is fundamentally
non moral. It doesn't deal with morality.
On atheism, everything is just a subjective
social convention.
Okay. Unguided and blindly indifferent as Dawkins says.
These are his words.
Okay. Now the buraq was not from this
world.
Okay. The buraq was from the barzakh. This
is an intermediate realm.
It was a special creation of Allah
and it had the ability to travel at
a very high speed
as if moving at the speed of light.
In fact barakah, it's related to barakah, which
means lightning.
And it took, 30 days
at that time to travel from the Hejaz
to Sham,
right? Today it takes an hour by airplane.
So Allah
has power over time and space.
Now hypothetically,
if Allah
had manifested an aircraft
behind the mountains of Mecca,
and the prophet
flew to Jerusalem and back in 1 night,
the Quraysh would still not have believed him
and still would have continued to ridicule him.
You know if you try to explain an
what an email is to a premodern man,
he would not believe you, or think you
were crazy,
or ridicule you.
You know I can talk to another person
who lives on the other side of the
world in an instant.
I
say, What are you talking about?
The point is that time and location,
that is to say context in general,
change our perception of reality,
okay. Our context
is a major determinant of our perception
of reality.
Okay, so like on earth I weigh £200.
Okay, on Mars I weigh £76.
I'm 40 something
years old on earth, 44 years old on
earth, not as old as I look.
On Mars, I would be 24 years old.
Maybe we should move to Mars.
Young man again. So mass is relative,
time is relative.
The closer you get to the event horizon
of a black hole,
the slower time becomes.
The faster you travel, the slower time becomes.
This is called time dilation.
And our mother Ayesha
she said the bed was still warm when
the prophet
returned. The latch of the door was still
swinging
when he returned.
So natural law,
okay, what's known as
natural law, or you can call it the
laws of physics,
the customary
laws
of time and space
were suspended
by Allah
for the prophet
Okay? This was to demonstrate
that Allah
has power over all things.
Okay. There's no such thing as natural causation
according to our dialectical
theologians. There's no such thing as natural causation.
There are only patterns of the divine will
in the created world
and this is also known as the sunnah
of Allah,
the Sunnah of Allah.
A miracle then is a suspension
of the Sunnah of perceived causation,
right? A suspension of the psychological
construct that we call
cause and effect.
Okay. This is our theology. According to the
theology,
Allah
is the direct and sole cause of everything
in creation.
Nature in and of itself has no power
to do
anything. In every microsecond
of existence,
Allah is destroying and recreating
the atoms and accidents of all things in
creation
that God continually creates from moment to moment.
Nothing other than Allah has any causal potency
or power in reality.
This is what it means. And this is
demonstrated in the story of Suleyman
in the Quran. When Suleiman alaihi salam
asked his counsel
to bring him the the throne of Bilqis,
the queen of Saba,
right? The Quran says in Efreet Minajin,
a very powerful jinn, said I can bring
it to you before you rise from the
majlis in a couple of hours.
Right? It's like today we can do that
in a couple of hours. I can fly
from Jerusalem to
San'ah,
you know, and load something into the plane
and bring it back in a few hours.
But then the Quran says, But someone who
had Almal Kitab,
someone who had knowledge of the book, and
means revelation,
knowledge of revelation, meaning he had of Allah
Subhanahu Wa Ta'ala. He said, I'll bring it
to you before the twinkling of your eye.
And the ulama said, how did he do
this? He turned to du'a, to Allah
and Allah
destroyed the atoms and accidents of the throne
of the Queen of Sheba, and in the
next instant recreated them in Jerusalem in front
of the Majlis.
This is very easy for Allah Subhanahu Wa
Ta'ala.
Okay. So this is a complicated
theological issue that deals with,
you know these
these
these weird terms, Aristotelian
hylomorphism,
you know, atomism,
occasionalism,
concurrentism,
human free will, primary and secondary causation.
This is heavy duty stuff, right, and this
is outside the scope of this lecture. The
point is
a break in natural law,
it's called,
okay,
it is is not customary,
but it is not irrational.
Our belief is not irrational.
Our beliefs are not what mockers
like Richard Dawkins make them out to be.
So he's not a theologian. He's not a
philosopher. His character caricature of religion
is woefully reductionist,
right. He thinks we're all like simple minded
like backwater village idiots,
And a lot of people think this, but
they don't understand,
you know, that this is a deep deep
religious,
theological, and philosophical tradition.
If I said that a saint of God
walked through a wall,
a skeptic might say, well that's impossible,
that's irrational
to believe that. I would disagree. It is
not customary,
not customary.
At the subatomic
level, the quantum level,
this happens all the time according to physicists.
It's called quantum tunneling,
we just don't know about it.
And some physicists believe
that this may eventually be possible with larger
man made objects.
So Allah
knows the physics of everything. He is the
master of creation.
He's well acquainted with every type of creation.
Okay.
And then Allah
says
that,
the precincts
of Masjid al Aqsa have Baraka in this
ayah.
Baraka.
And the mentioned, this is due to the
number of prophets,
that, resided
in that area in and around the land
of Sham. It's a very, very blessed place.
Hundreds, if not thousands of prophets
born and died in this land.
Also, according to the sound hadith,
the descent of will
be in the land of Sham.
Okay? So there's a hadith here, related.
It's in the sunun of. It's graded as
a Hasan hadith.
So he says that
he says that, the prophet he
said,
it was brought to me a beast bigger
than a donkey, but smaller than a mule,
and,
his stride
would reach as far as his eyesight.
So I mounted it with Jibril Alaihi Salam,
and he said,
so he said, get down. So I prayed,
get down and pray. So I did that,
and
he said, Do you know what you prayed?
So
he said, you have prayed in Tayba, which
is Yathrib, which is Madinah tul Manawara,
where you will make Hijra.
And then he said and then
he continued the journey, and he said,
again, dismount
and pray.
To the prophet
so I prayed. And he said,
do you know what you've prayed?
You have prayed at Mount Sinai
where
Allah
spoke to Musa Alaihi Salam,
and they continue. And then he said to
me,
He said, dis dismount and pray.
And he said, so,
I dis I
dismounted
and I prayed, and said
to me,
do you know who you prayed? And he
said, you have prayed
You have prayed at Bethlehem.
So now they're in Palestine,
where Isa alaihi salam was born.
And then he said,
And then he said that,
I entered the,
Baytul Maqdis,
the temple mount area in Jerusalem,
and
prophets
were gathered for me.
And pushed me forward,
so that I might, lead them in prayer.
Then he said, then I ascended
to the
and then
and we'll,
we'll come back to this hadith in a
minute.
But then the prophet
began his ascension
through the,
right, the the heavens or the skies, and
these are not paradises. These are the Samawat
are not the Jannat.
Okay? The Samawat are 7 realms
of creation that are not perceptible to us.
Okay? And the first heaven is called a
And the Quran says that it is the
realm of the stars, so the universe as
we know it.
And at the end of the Sunnah of
Dunya,
according to the hadith, there's a door or
gateway
that Jibil alaihi salam and the prophet sallallahu
alaihi salam reached.
And after passing through this gateway, they entered
into a new realm, a second heaven.
Now today, astronomers and physicists, they espouse
the existence of something called
a multiverse.
They postulate,
different or multiple dimensions of existence.
The Prophet
said, the 7 heavens in relation to the
Kursi
is like a ring thrown into a desert.
The ring is like the 7 heavens. Imagine
throwing a ring into the desert,
right, and then looking at the desert from
a, like, a bird's eye view. You won't
even notice the ring.
He continues, and the superiority of the Arash
over the Qursi
is like the superiority
of the desert over that ring.
So the vast, vast majority of creation is
hidden from us even in this room.
Right? So if I look at my finger,
and I tell you I can see my
whole finger.
Can I see my whole finger?
That's what it seems like to me, but
I can't see the other side of my
finger,
and then I can't see inside my finger.
Most of my finger is inside my finger.
The vast vast majority of my finger is
hidden from me. I can probably see 1%
of my finger right now, less than 1%
of what is right in front of my
eyes.
The vast vast majority of creation
is totally veiled from us.
The Prophet
he saw various prophets
who were in these various realms of existence.
The significance of these specific prophets is very
interesting. The point this out that the visions
of these prophets, they point to certain Mohammedan
typologies. In other words, they prefigured events in
the life of the prophet
sallallahu alaihi wa sallam.
So the first heaven, he met Adam alaihi
sallam.
Adam was,
made or or exiled from the garden, as
it were, made Hijra,
indicating that the
prophet will make Hijra from Mecca to Medina.
In the second heaven, he met the 2
cousin prophets, Isa Alaihi Salam and Yahya alaihi
salam.
In the mentioned, these 2 prophets were persecuted
during their lives. There was a attempt on
the life of Isa alaihi salam, which was
thwarted by Allah,
but the enemies of Yahya alaihi salam are
able to kill him, and he was martyred
alaihi salam.
So there's going to be
assassination attempts on the life of the prophet
Muhammad sallallahu alaihi salam, and some say 12,
13 attempts were made on his life, sallallahu
alaihi wa sallam.
3rd heaven, Yusuf alaihi wa sallam. Yusuf alaihi
wa sallam came into power over his brothers
after being
forced to make Hijra or,
being sort of, exiled from his home city.
And this is going to happen to the
prophet
when he goes to Medina, and then he
comes back during the conquest of Mecca.
And the Meccans come,
and they know that, you know, that he
could take revenge from them. So
they say to him, you are a a
noble brother
a noble brother. And the prophet
quotes from Surat Yusuf,
There's no blemish on you today.
Just as Yusuf alaihi salam had said to
his brethren.
The 5th heaven sorry. 4th heaven, Idris alaihi
salam, is probably Enoch
in in biblical tradition
that Allah subhanahu wa ta'ala it's very something
very quick about Idris alaihi salam in the
Quran. Basically, that's
it.
Remember in the book, Idris alaihi salam,
he was truthful in the prophet, and we
raised him to a high place. And, of
course,
Allah
says to the prophet Muhammad
we have raised your remembrance.
Your dhikr is raised.
And the ulama say, this is
when we raise our voice in the adhan
in the world, but also his name is
written on the arsh of Allah
and other things as well.
The 5th heaven, Harun alaihi salam. Harun was
hated by his people and then loved by
his people.
So initially, there was a lot of tension
with the prophet in Mecca, but then they
came to love him.
Abdullah ibn Amr ibn Al A'a said his
father on his deathbed. Amr ibn Al A'a
said to him that there was a time,
oh my son, when I hated the prophet
so much, I couldn't even I I I,
I hated him so much that I fought
in many battles against him and tried to
kill him. And then there came a time
when I loved him so much, I could
not raise my eyes to his
because I was in awe of him.
You know? And if he says, you ask
me right now to describe him, you know,
it's just I I haven't I haven't laid
eyes on him in such a such a
long time.
Right?
So completely turning the hearts.
And then the 6th heaven, Musa alaihi wasalam,
was given a sharia,
Right? K. So comprehensive law code, and the
prophet
was given a Sharia. He's the prophet like
Moses. The prophet like Moses is prophesied
in the Torah as it is even
today. The 7th heaven,
Ibrahim alaihi salam. Of course, the rights of
Hajj go back to Ibrahim alaihi salam.
And so we have a restoration of the
of
Ibrahim alaihi salam with the prophet
The prophet
is the prophet of the Abrahamic
restoration,
the true theology of Ibrahim alaihi salam, the
true message
of Ibrahim alaihi salam.
Right? So one of the things that the
Jews in Medina said to the prophet,
they said that some of them said, you're
a prophet. So you're you're it's called a
a Nevi Emet in Hebrew, means a true
prophet.
Okay? And and there's hadith that indicates sound
hadith
that they would come into the majlis of
the prophet
and they would sneeze on purpose.
And the hadith says because they wanted a
prophet to say
and the prophet would say he would say,
Right? May Allah guide you. So some of
them believed he was a prophet, but they
said, but you're not from Bani Israel, so
you cannot abrogate the Torah.
And so the Quran wants to make an
argument here.
Right? They call Abraham Avraham Avinu. This is
how Jews refer to Abraham.
Our father Abraham.
You know, if you if you study systematic
theology of medieval Judaism, almost all of them
say there can be no non Jewish prophets.
There can be no non Jewish prophets. Yet
one of the greatest prophets in their book,
Ibrahim
not a Jew,
not Jewish.
So this is this is just a lie,
and the Quran is pointing this out.
Right? That the prophet
he is like Ibrahim in that sense.
If we look at the verses of the.
Right?
Again, these were recited by
Karimat. May Allah preserve him.
Your companion so by the star when it
sets, your companion has neither straight nor erred.
Nor does he speak out of his.
He never speaks never speaks from his
It is nothing but revelation revealed. Very powerful
in Arabic. This
So you have this sort
of affirmation after a strong negation.
Right? He was taught by by 1 mighty
in power,
possessed a vigor. He stood upright.
So he says,
possessed of vigor, he stood upright while he
was on the highest horizon. Then he drew
near and came close, and he was within
2 bow lengths or even nearer.
Then he, Allah, revealed his Abdi, whatever he
revealed.
In And the I mentioned here,
the end of Surat Al Baqarah, which contains
our essential
aqeeda,
creed, was revealed to the
prophet
at this station
when there's no Jibril alaihi salam without an
without angelic mediation.
This is a type of interior locution he
perceived without angelic mediation. Allah
gave these words directly into his heart
Also the mentioned,
the the promise of paradise for for him
and his and
also the prayer was made
Then Allah
says
That,
his heart did not falsify what he saw.
Do you then dispute with him concerning what
he sees? And indeed, he saw him another
time near the low tree of the utmost
boundary.
And you can write volumes on these.
You know? So
he saw him another time near the low
tree of the utmost boundary,
Near it is the garden of abode.
When the low tree was enshrouded with whatever
it was enshrouded, his sight swerved
not, nor did it transgress.
Indeed, he saw the signs
of his lord, the greatest.
Okay. So something we gather from this
story
is the importance of prayer.
Right? The importance of prayer. And it is
a connection
to Allah Subhanahu Wa Ta'ala as well as
the importance of a connection
to the messenger of Allah Subhanahu Wa Salam.
Right? It's like the
the story says that
that,
when,
they came to the
said
to the prophet,
I
cannot go any further. If I do, I
will combust into flames.
Right? And so the prophet
it was his maqam. He has the highest
maqam of all creation.
So he continued by himself,
and
some of the they had they ask interesting
questions, and they say, well, if Jibril alaihi
wasalam was going to combust,
the prophet,
what about his turban and sandals? Why didn't
they combust? And the answer is they are
attached
to the blessed person of the prophet
Anything connected has There's
connection, direct connection
to the prophet
will not burn.
But going back to the prayer, the greatest
form of dhikr is the prayer.
And we find in the hadith, I quoted
earlier, at the end of the hadith,
of
that Allah
said,
So he says, the day I created the
heavens and the earth, I enjoined 50 prayers
upon you and your ummah.
5 is for 50.
So establish them, you and your ummah.
Okay?
And Allah
spoke to Musa Alaihi Salam. He said,
Indeed I am Allah, there is no god
but me, so worship me and establish the
prayer for my remembrance. So this is a
major tribulation of our times,
is that Muslims leaving the prayer.
Okay? There's there's a metaphysical
equation in the Quran.
The metaphil metaphysical equation
is
So you have physical equations and you have
metaphysical equations.
Gratitude equals increase.
Equals increase. So Allah
ordered us to pray, but if we prioritize
ourselves over the command of Allah, this is
ingratitude.
Okay?
We have, you know, Muslim college students
investing hours and hours of their time,
going out and, you know, shouting slogans in
the streets and
and things like that. And there's a time
and place for these types of things and
protests, but
many of these people don't even
pray. You know, the actual function
or rationale of the prayer is given in
the Quran.
Right? There are some scholars who take the
position that every single
injunction in the Quran has a has a
discernible
rational basis. It's not even super rational. It's
it's clearly rational.
Indeed the prayer prevents from indecency and sin.
So even if the prayer is just perfunctory,
even if you're going through motions,
you still have to pray
with
at 5 different times during the day.
Right,
so if you have to do that, engaging
in indecent and sinful acts becomes much much
more difficult.
Okay. And after some time, you will change.
The prayer is transformative,
so we have to trust the process. This
is from Allah
It is tried and tested.
Okay? So my advice in in in light
of the lecture tonight is do not leave
the prayer.
Right? The prayer is the quintessential pillar of
the religion. According to Imam Ahmed,
leaving leaving the prayer is kufr,
that you leave Islam by leaving the prayer.
This is his opinion.
Okay? And there's strong support for it. The
prophet
said
that between kufr and iman is leaving the
prayer. This is in multiple books.
Whoever leaves the prayer has disbelieved.
Okay?
So this is something we have to think
about.
You know? Some of the asked a question,
why is Iblis a kafir? Why is Iblis
why is shaitan a kafir? You might say
well shaitan does not acknowledge Allah as his
lord
But in the Quran, when Allah said to
him,
Iblis responded,
Oh my
lord, give me respite
until they are resurrected.
Some people say Iblis doesn't fear Allah
on the day of Badr, what the Shaitan
say
to them
So Iblis, he saw the heavenly hosts descending
at Ghazwat Badr, and he saw this. And
he said to the mushrikeen, I am free
from you. I can see what you can't
see. I fear Allah.
Allah is.
So shaitan knows that Allah is God
and that the prophet
is a messenger of God. He knows these
things. He knows it, but the religion is
not called
The religion is not called.
The religion is called.
Submission.
So what submits? The mind, the body,
and the soul.
So why is he a kafir? He disobeys
Allah
Make sajda to Adam
So means to deem yourself greater.
That's what it means. It's a form 10.
It's one of the meaning patterns of form
10, in Arabic is considerative. To consider yourself
kabir, to consider yourself greater than something.
Right?
When one does not pray, perform the salah,
when one is deeming one's own desires
above that of Allah's command.
Okay. So this is, something that's so the
prayer has a special
significance, maqam,
okay, with Allah Subhanahu wa ta'ala. Abandoning the
prayer
is to abandon 1 of the 5 major
arkhan of the religion.
Okay.
What time is it? It's past 9.
I think I'll stop at this point.
Yeah.
I think there's a
you know, given given the status of the
Isra wal Mi'raj as one of the greatest
miracles,
of the prophet
who's who's the greatest human being,
the question always comes up, it was
the prophetized in the previous books, like, in
the bible and things like that. And I
think the answer is probably yes, and I
think I've identified some ayaat, but I think
it's getting too late for this.
So I think maybe we'll
if there's questions, we can take some questions
or
then we can call it a 9 trouble.
Yes.
Yeah.
That's a good question. The question is that
he's heard from other scholars. I'm not a
scholar, but from scholars that
that it wasn't an actual ascension. So I
I assume you mean it wasn't ascension in
the body.
An ascension.
Yeah. So the first part of the
of the,
night journey and ascension,
the isra,
this this is in in in body.
Okay? And there's pretty much,
Yani, there's consensus on this. This is this
is the plain meaning of the text of
the Quran.
Asrabi Abdihi means that the prophet
was taken literally,
from Mecca to Jerusalem.
The second part, the Mi'raj, there's some ikhtilaf
among the ulama,
whether this was a physical ascension in the
body or was it a vision he had.
But the vast majority
the vast, vast majority, they say that this
was in in body and in spirit.
Yeah.
So denying the first part, denying the Isra
is is dangerous
because of the clear cut text,
in the Quran, like a
that's clear in the Quran.
But the Mi'raj, whether it was
in body
or
body and mind or just sort of a
vision, there's a bit of Ichdilaf. But the
overwhelming majority say that it's in the body
as well.
Yeah.
Yeah. So this is an idiomatic expression in
Arabic.
So a bow is like 6 feet.
So
2 bows length is an expression in Arabic,
which means something is very, very close.
Right? So
that the prophet sallallahu alaihi sallam
was very close to Allah
Now the ulama would say here that Allah
is transcendent of space time and directionality.
Right? So there's there's no Ma'khan.
And this is, you know, this is the
dominant, you know, this is Sunni Aqeedah. You
know, this is Matuidi Ashari.
Right? That Allah Subhanahu Wa Ta'ala is not
located in space because he's the creator of
space.
Okay?
So the prophet, salallahu alaihi wasalam, he experienced
the Ruya. Right? The beatific vision of Allah
Subhanahu Wa Ta'ala when he was standing at
the base of the Arash, and it's not
because Allah Subhanahu Wa Ta'ala is physically anywhere.
This is where the experience happened.
There's no with
Allah So it's an idiomatic expression, meaning that
in reality, it's very close. Like, just a
hadith that says,
that the closest a servant is to his
lord is when he's in
The
that's the closest.
So, obviously, here, the prophet is not talking
about in terms of directionality
or you know?
So, you know, if I you know?
And one of my teachers, he said that.
I might have mentioned this before. He said
he said when Yunus alaihi salam was in
the belly of the whale and he was
making sajdah to Allah Subhanahu Wa Ta'ala, he's
closer to Allah
in reality
when he was there than an angel
standing in the Beitul Ma'amur in the 7th
heaven
because he is in Sajda.
So reality, he's closer to Allah
Right?
So
Is what? Yeah. That's yeah. It's this is
an idiomatic expression that the Arabs would have
immediately understood.
Yeah.
Yeah. There's a few words in the Quran
that the Sahaba had to ask the poets,
like, the the Bedouins about because they had
the best Arabic.
Right? Like, there's a word. What is it?
I don't I don't remember.
But, Sayidna Amar, he he asked the he
asked the Bedouin, and he says that means
attrition, to lose, like, to lose,
like, gradually. He said, oh, okay. Right?
Which is amazing the Quran has, Yani.
You know, it's, an it's an ocean of
of,
of not only Arabic but like like,
of rhetoric.
You know, if a college student writes a
10 page term paper and he uses 3
or 4 sort of rhetorical devices, we say,
oh, this guy's a smart guy. The Quran
has 100 and 100 of rhetorical devices.
Right? And right now you have this you
have, you know, these these neo orientalists
that are doing really advanced research on the
Quran,
and they keep taking l's
at every turn. They keep losing because
everything goes back
to the Uthmani codex
and they want to say that the Quran
was written after the Quran was assembled after
the time of Sayna Rahman and everything goes
back to this archetype even before that.
You know? Because there was a man, Wansbrough,
this orientalist
at SOAS in London who said that the
Quran was actually written in the 8th century
in Iraq by a committee.
Right?
And and it's really interesting because he's like,
no.
One man couldn't have written this.
This is this is incredible.
What are you talking about? This was written
by a committee of, like, philosophers and theologians
and poets and you're telling me one man
in Arabia
wrote this in the 7th century and then
they found manuscripts that are dated to the
Meccan period. The Birmingham manuscript is dated to
the Meccan period.
And so everyone who followed this guy is
just like you can't
there's manuscripts that date to 650
650
of the Common Era. This is less than
20 years after the prophet sallallahu alaihi wasallam.
There's Uthmani codices that they've discovered.
All of these revisionist theories are thrown out
the window.
Yeah.
Yes,
sir.
The the semi what?
That's the Samawat. Samawat. Yeah. Okay. Because you
were entertaining. We're using heavens, so I Yeah.
Yeah. I I translate Samawat as heavens. Okay.
But Janata would Janata,
other than
when he was in the the beatific vision.
Yeah. So the Quran says that
that,
that the that the Jannat, they actually start
at the 7th heaven. Okay. Like, where the
sort of the
Sidra, the base of the Sidratul Muntaha, and
the Right? So, yeah. When I said heavens,
I meant heavens, I meant the Samawat. Okay.
But the I would translate as paradises.
And then a follow-up I'm sorry, Manas.
A follow-up is the,
just confirmation about the,
what we recite in the in the,
at. Right? That is a that's like a
conversation that occurs between,
Jibreel alayhi salaam and the prophet sallallahu alayhi
salaam. Is this does that occur
during the Esra?
Yeah. There's,
I don't know if there's a definitive proof
text for that.
I know the ulama have mentioned it.
This is sort of the traditional sort of
basis for
the atahiyat.
But there isn't a definitive. This is definitely
how the prophet sallallahu alaihi wasallam used to
pray because the entire prayer is tawatur.
We know
that, right? But exactly
where do things come from that are said
in the prayer?
Like their sort of primal origin.
The actual origin that we know, the proximate
origin I guess is the prophet sallallahu alaihi
wasallam. There's no doubt about that.
But where where does that story come from?
Somebody at the Ullama mentioned that that when
the prophet experienced
the right.
He said,
and then Allah said, and
then the prophet
said, and then the angels
That's sort of the the the legend of
it, but I don't think there's a definitive
text. Yes,
sir.
Assalamu Alaikum.
Just you had mentioned
you you made a mention of that. Yeah.
If you could speak about that a little
bit. I mean, it it suggests
first of all, what did he see? Who's
the who, who's that referring to? Yeah. And
then, Neslaton Uhra gives the idea that there
was a first time for there to be
because you even translated it as another time,
I think. Yeah. So maybe you could just
comment a little bit about that. Yeah. Sure.
So I think most of the exigits of
the Quran, they say that
the the vision that's described in these ayaat
is when the prophet sallallahu alaihi wasallam, he
saw Jibril alaihi wasallam.
Okay. So he he saw him
2 or 3 times in his actual form.
So seeing him again,
in in the way that Allah subhanahu wa
ta'ala created him.
But there are other there are other ulema
who say that these verses,
also,
speak of maybe in addition, but,
they speak of the Ruya that the that
the prophet sallallahu alaihi wasallam
saw Allah subhanahu wa ta'ala in a way
that is amodal, that is beyond
kefiat, is beyond comprehension.
There's no how to it.
So they do mention that, but exactly how
they deal with these specific words, if it's
the latter opinion, I don't know.
But it's it's, the general sort of exegesis
is that the prophet sallallahu alaihi wasallam, he
saw Jibreel alaihi wasallam again
in his created form, which happened again
2 or 3 times. Yes,
sir?
Yes. Part of the night. Laylan means a
part of the night. Not even the whole
night.
And the second part is,
do we know anything about the 7
layers of heaven? Anything beyond
just the the story?
Do we know any every anything?
I mean, yeah. There's, descriptions. I mean, we
have different terms that are used for the
different celestial realms
like the Malakut and the Jabarut.
But these are, you know, these are technical
terms that require a lot of research.
So definitely we know more things about these
realms, but
the information comes directly from Allah and his
messenger.
So I mean people will write different books
and things like that and people will talk
and but you know it's,
we have to
be careful to sort of,
you know, separate the wheat from the chaff
as it were. If Allah and his messenger
said it then this is Haq.
Right? And people can speculate. Main speculation is,
you know, if it's coming from a place
of of knowledge and
and study and ichtehat, then it's, you know,
something that we can consider. But
something that is definitively true
is from Allah and his messenger.
So with with these things, you don't have
a lot of information.
With the with the even, you know, the
Quran says you only know a little bit
about.
This is a mystery.
And
so this sort of implication is even if
we were to tell you you wouldn't understand
it.
Right?
So
Oh, sorry. Yes. Yes.
Apologies if this question is pretty basic,
but my what I've heard is that,
upon this night, it's a great night to,
like,
do tons of Ibadah and, like, to fast
I'm sorry. I didn't understand.
I guess my question is like what do
you recommend,
in terms of like Ibadah to do or
like how to really commemorate this night and
then tomorrow
in terms of like our practical application of
like our, you know, of of what should
we do,
to really like commemorate this this next this
night and tomorrow? That's a good question. Making
a lot of salawat upon the prophet
is always good,
but certainly on and you know the 27th
of Rajab, this is the dominant opinion.
Right? There's there's no
by no means a a total consensus.
But most of the say 27th of Rajab
is later till Israel Miraj. So we use
it to commemorate
this great event.
So I would increase in the salawat upon
the prophet sallallahu alaihi wa sallam.
You can do, you know, additional,
nafila prayers.
You know?
All of these things are permissible.
This is not, you know, Biddah or anything
like that. This is
these are good practices,
or adding anything to the religion. And
renew intentions.
Right? Renew intentions not to miss prayer. So
that's the main sort of message I wanted
to get across
is that this story really highlights
the importance of prayer, so connection in general,
connection to Allah, connection to His messenger.
These two
things. It's really highlighted in the story.
So renew intentions renew intentions to follow the
sunnah,
right,
to
to dedicate oneself to the book of God.
The Quran is an absolute.
It is an ocean that is without a
shore. It is unbelievable,
And we scratch the surface. And I'm telling
you right now, these non Muslim scholars,
you know, they're you're you're going to see
a massive influx of people becoming Muslim. You
see how these people studying the Quran to
debunk it, and that completely changes their hearts.
And then they have a lot a large
following that will become Muslim.
This is happening now.
You know? There's a lot of submarines.
They're called submarines is what,
a great, scholar in the UK calls them.
So these are like like Muslim intellect non
sorry. These are intellectuals
that on the outward are sort of living
or appear to be non Muslim, but they're
actually Muslim in their hearts, but they're hiding
their iman because,
you know, there's sort of pressures from family
and career and things like that. But they
come to the Masjid to do their prayers.
They they fulfill all of the rights. They
do all of the thought.
Right?
So, you know,
I would engage with the Quran at a
at a deeper level. Read some tafsir, basic
tafsir of the Quran.
Study Arabic a little bit.
Even a little bit,
you know, is better than nothing.
Even if you have to review and,
you know it's good to do that.
InshaAllah. Go ahead, bro.
My quest my question was when Allah subhanahu
wa ta'ala spoke with prophet and he mentioned
that you had to pray 50 prayers. Right?
Is it true that when the prophet went
back, he spoke to Musa and Musa said
to him,
your people are not they're not your people
will not pray. Go back to Allah. Mhmm.
You know? This is mentioned in the Hadith.
Yes. So, I I mean, so it's like,
I mean, Allah knows that, you know, Allah
knows everything. So Allah knew that we're not
we're not gonna pray 50 prayers. Right?
Of course. So the the
the the the coming back and forth. What's
what's your interpretation about that? About, you know
Aloha Alam, this is It was like 40,
then 30, then 20. Yeah. They came down
to 5 at the end. This seems to
emphasize the importance of the prayer,
you know.
So this is an interesting sort of
there's something similar to this in the Torah.
Right?
When Ibrahim, according to the Torah, he's he
he prays to God to save the city
of Sodom because he said even if there's
50 people there, will you spare the city?
And then God tells him yes.
So what about 40?
Yes. What about 30? Yes. So this is
an interesting way. So the Quran is first,
you know, first and foremost is speaking to
the Arab,
Right? And the Arabs were merchants and they
understand this kind
of bargaining tactic.
And the Quran makes reference to tijara. It
uses the term tijara.
First and foremost is speaking to the Arab.
The Arab is going to take the religion
to the world
so that it really has to settle into
the mind, the culture, the psyche of the
Arab.
Right? So this is a way in which
the Arab will really remember the importance of
something,
that the prayer is important, that this was
a bargain, and we get the reward of
50 even if we do 5.
Right? And that there's a strong warning not
to be like the previous umam who would
fight.
Why do you vex and insult me while
you know I'm the messenger of God? This
is the Quran quotes Musa alayhis salaam. In
the Torah, it's 10 times worse. They want
to kill him in the Torah. That's what
it says. I'm not making this up. They
want to stone him in Exodus chapter 17
verse 4. They're ready to kill him.
Right?
So this is what Musa alayhi salam says,
if your people are anything like my people,
you're not going to do it. Even at
5, he said they're not gonna do it.
Yeah. Yeah. And he said I I have
I have shame
before my lord. And there's another lesson here.
Of course, Allah knows everything.
It's like Allah questions this hadith that Allah
will ask someone on the day of judgment,
why did you do this? Of course, Allah
knows.
The point is for this thing to be
recorded for our own edification,
so we'll gain something for it.
You know? Like the man who said to
his sons, burn my body, incinerate me when
I die. I don't want to face Allah.
I don't want Allah to be able to
reconstruct me, and this belief is kufr, technically.
The man was ignorant.
And so Allah reassembled him on the yomul
kiyaman. Why did you why did you tell
your sons to incinerate you? I didn't want
you to be able to.
Right? And then Allah forgave him.
Because apparently and there's obviously there's a story
about this. He he cried tears for the
sake of the tears.
I have another point also. In regards to
prayers,
I personally feel that, you know, prayer is
not a command.
Prayer is a blessing.
It's an absolute blessing
because
in this materialistic world, right, we live in
Mhmm. If our boss came to us and
said, you know what? I want to have
a meeting with you.
I wanna have a the CEO of a
company comes says, I wanna have a meeting
with you. Come to my office.
So that employee that guy goes, wow. He's
he's I'm going wow. I'm being the boss
of the company. I'm going to his office.
He goes to his office. Right? He talks
to the CEO. The CEO says, you know
what? You want a raise?
You want you want do you want a
promotion?
Do this for me. Work hard. Do this.
Do that. Right? You'll get a raise. So
then we all work hard. You know, we
work day and night. You know, we struggle.
We work 7 days a week. You know,
we we we miss everything. We just work
hard to make money. But, you know, Allah
subhanahu wa ta'ala,
right, when he he he personally came and
and asked prophet to come, right, if he
wanted, he could have told the prophet to
Revelation.
Right? Through the prophet
angel angel, Jibreel through the through revelation. He
never did that. He wanted to speak to
him personally and say, listen, I'm giving you
a gift,
prayer,
salat, prayer it's a blessing. If you do
this, I'll I'll give rizq. I'll give you
blessing in your life. Right?
So in a way, it's a blessing and
and unfortunately, many like you
said, many people don't value prayer.
Right?
Definitely a blessing. You know, they they do
they give lectures and they they do all
this stuff and while people are praying and
they're they're missing a prayer.
Right? I mean, it's like
it's like
prayer is the most it's a it's a
fundamental thing. Right? You know, it's exact it's
a basic
basic, you know, and it's a blessing.
So I think with with this whole night
was all up it's all up, you know,
the value of our prayers,
you know.
Yeah. I agree. Prayer is a blessing.
But Allah subhanahu wa ta'ala is also
the sovereign Lord of the universe,
and he he makes commandments.
So when Allah subhanahu wa ta'ala commands,
we say we hear it, we affirm.
It's a command, it's a it's a all
of
the commands are blessings.
Of course, yes of course. But people can't
interpret it, it's
like, oh I have to do it. It's
like a Yeah. Word right now. If people
don't wanna pray or they consider it a
burden then I think they're in I think
they have a false conception of the religion.
Cultural is that a cultural Something is there's
something with them.
Yeah.
And a lot of times these poor people
they have there's something. There's some existential crisis,
small thing, it's in their heart and they're
afraid to tell people. You know. And you
know this is what happened in the pre
modern world, somebody would like apostate
and then, you know, they'd jail the person
and then they'd bring a group of ulama
And in 5 minutes, that person is completely
oh, okay. No one ever explained it to
me.
Right? You
know, so there was
a there was a a pseudo messiah named
Shabbetai Svi, right, who claimed to be the
messiah. This was in 17th century. And he
said I'm the messiah and this is a
global movement and he said I'm going to
depose the Ottoman sultanate.
So he was captured. There's this treason, this
chianna. They're going to execute him,
Right? And so, they said to him, you
know, this is kiana. We're going to execute
you. Or you can make toba and renounce
your claim.
Right? And so they actually brought in some.
And, the Ottoman, you know, they were like,
I mean, do you know knows, like, Arabic,
Hebrew, and Greek, and Latin, and Farsi, and
they knew the Torah and the gospel, the
and and the Quran, obviously, and the and
the sunnah. And, like, they they converted this
man. He became Muslim. This was like a
global movement.
They thought this man was the the messiah.
You know?
But, yeah, sometimes the the point is that
sometimes it's
a it's just a little thing and people
should have recourse to Ulema.
And we have technology now so that's a
good thing. They can they can do that.
But people should speak up. People shouldn't be
afraid.
Yeah. If the if the religion is making
you into a bad person, if the religion
is making you into like a grouchy person
or a mean spirited person
or someone who's highly highly judgmental, someone who's,
you know, you have to sort of walk
on eggshells around. Because the prophet
was exactly the opposite of that. People felt
totally at ease. He had such rifq and
lean
that you just when you when he talked
to you, you think he loves me. He
loves me. Why does he love me so
much? This is what people would have to
react when they would when he would speak
to them. He loves me more than anybody.
Right?
So,
so that's right religion.
That's the sunnah.
Right?
Yes, sir?
So,
there are many miracles in Quran, and I
think this is one of the biggest ones.
So as Muslims,
should we
we all believe,
it's happened, but
is there explanation
always behind either physically or metaphysically
for all these miracles?
Maybe, like, we can explain today or maybe
in the future, maybe as technology grows
or maybe here in, in the hereafter
are we going to, like, see the explanation
of of all these miracles or is it
because Allah is all powerful, he can just
do whatever,
he wishes,
or is there always some explanation?
I mean, there may there may be a
discernible explanation.
Like I mentioned earlier that
that, if we apply quantum mechanics to Newtonian
physics, then in theory,
it would be possible to walk on water
and move through walls. It's possible that that
certain aliyah or enbiyah were taught this type
of knowledge. So what they're doing is actually
according to natural law, but it seems like
it's breaking natural law. But in reality, there's
no break of natural law. It's just a
break of customary physics.
So that's one way to explain it. The
other way to explain it is indeed Allah
Subhanahu Wa Ta'ala we believe in God, He
has power over all things.
And that's not an irrational belief,
right? We believe that this universe came into
being. Everything comes down to basically cosmology.
Faith?
Yeah, faith. But faith
is a word that is very much sullied
today
by academia,
by our culture.
When people think of the word faith,
they think
of they think of belief without evidence. That's
how Dawkins actually
defines it. One of these new, you know,
the head of the snake, the new atheist.
But a better word is confidence. If you
say I have confidence in Allah, it has
it has a better
sort of
connotation.
Confidence means faith. Kan with Fides, faith. I
have faith in Allah, confidence in Allah.
Yeah. I mean because it no, confidence is
a Latin word, it's a classical word. It
means that I believe in God for a
reason. There's a reason why I believe in
God. It's not just blind faith because we're
not allowed to have blind faith. It's called
Taqlid,
and, you know, this is something that's denounced
in the Quran. Ibrahim alaihis salam says this
to his people.
What are you worshiping? He wants them to
think about why are you worshiping these idols?
Where is your Aqal? Well this is what
we found our father is doing. So what?
You you you have to believe what you
believe.
Right? Faith has a foundation.
Of course.
Yeah.
Yeah. Yeah. Everyone has confidence in something.
So everyone has faith in something. So an
atheist believes the universe came from nothing.
And if you ask them how, they say,
I don't know. I just have confidence. I
have faith.
Everybody has faith. They they can't tell you
how. They can't explain it to you from
a Newtonian,
scientific standpoint or even from a quantum standpoint.
How does something come from nothing?
How does that happen? They can't they don't
know. But it happened. That's what they say,
I have confidence.
And maybe one day we'll we'll know how.
Maybe one day, like the mother said, maybe
will know how. What's the difference?
Everyone believes in something. Everybody believes in something.
Assalamu alaykum. So I think we're gonna end
at 9:30 InshaAllah. We do have one last
question.
Yes. Go ahead. It's 9:30 already. Yeah. No.
I thought you touched it. I'm sorry. Oh,
no. I didn't check my phone. You said
you're gonna text it. Yeah. That is.
So are there any other references of, the
Boraq being used by,
the previous, Ambia?
Which is a Mubarak text. You should have
in your book in your bookshelf at home.
He mentioned some some traditions.
I don't know how strong they are,
but there's some traditions that he mentioned. He's
a great scholar, jurist. Right?
And he collects some of these traditions, some
of these afar
that mentioned that the buraq was used by
previous anbia, like Ibrahim alayhis salaam.
You know. Allahu Alam.
Other ulama say that the Buraq was only
for the Prophet sallallahu alayhi salam. This is
why he was created.
But then the hadith says because the Burak,
when it saw the prophet sallallahu alaihi wa
sallam, it shied away from him. So then
Jibril alaihi wa sallam, he sort of censured
the buraq and said,
no one more exalted has ever ridden upon
you than this man.
Because when when people would and animals would
come into the presence of the prophet, they
would be, like, awestruck by him. Oh, like
this.
You know?
So he he shied away and then he
so based on this hadith, it it does
seem indeed that previous Anbiya.
Some of the mentioned, like
Ibrahim alayhi salam, he would sort of travel
between
Mecca
with where Ismael alayhi salam was and and,
Palestine,
where Ishaq
lived, and he would use the barak, allahu
a'lam.
A buraq?
Not the animal. No. I think when Isa
alaihi salam in the new testament
prophesizes
the son of man, he says.
So a great human being is coming, like
insan adkamim
is coming.
He says he'll he'll come like lightning for
his lightning comes from the
for his lightning shines from the east comes
from the west and shines to the shines
upon the east, so shows how the so
shall the coming of the son of man
be. I think this might be a reference
to the prophet sallallahu alaihi wasallam coming to
the Temple Mount.
There's the vision of Daniel also where he
he see he sees someone he calls Bar
Inash, Kabar Inash, an exalted human being and
his nation, but he's talking about the human
being. And he said he was brought near
before the Ancient of Days. And I think
this is a reference to the, like the
uruj or the miraaj of the prophet sallallahu
alaihi wasallam.
And the evidence works very well
that it's that it's the prophet salallahu alayhi
wasalam. Because the Jews have sort of a
response. The Christians have a response. Both of
them are highly incoherent, especially with all due
respect,
especially the Christian
interpretation. It just
doesn't work at all.
Assalamu Alaikum.
It's very nice to have you back at
MCC.
Thank you. Thank you for questions and your
attention. We have had more than a 100
viewers online, watching and many of them are
your online friends,
doctor Ali. They're asking if you have any
books that you're working on or anything they
can kinda assist you. You know, I was
working on a book but I started doing
podcasts
and I'm thinking
it seems kind of
redundant, but that's not a good way of
thinking I think. So
it's kind of on a back burner. But
I was working on a book on Islamic
Christology.
So basically what is the sort of position
of the messiah in the Quran? Who is
the messiah? What is the messiah?
And then also a sort of,
refutation of Jewish and Christian ideas of the
messiah.
So working on that for a long time.
So the problem with me is I write
something and then 6 months later I don't
like it,
and then I'm too lazy to revise it.
So I'll write something else, and then 6
months later, I don't like that.
So then after 5 years, I don't like
any of it, and it's 300 pages.
So that's a problem.
You know?
Okay.