Ali Ataie – Jesus – Pbuh The Perfect Prelude To The Final Messenger
AI: Summary ©
The speakers discuss the importance of tree trimming and using gifts to protect against damage from various types of humans. They touch on the historical significance of the dajabes in the church's history, including its historical significance and its implications for the state of the world. The church's prophecies of death and its historical significance are also mentioned.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Wa alaykum as-salam.
Wa alaykum as-salam wa rahmatullahi wa barakatuhu.
Masha'Allah.
It's interesting, we're gathered here on Christmas Eve,
talking about Isa alayhi as-salam.
You know, when the Prophet Muhammad ﷺ, when
he entered into Madinat al-Munawwara, he noticed
that the Jews were fasting on Yawm al
-Hashura.
And he asked them why they were doing
that, and they told him that this is
to commemorate our Master Musa alayhi as-salam,
the Prophet Moses, peace be upon him, that
Allah subhanahu wa ta'ala saved the many
Isra'il from the Fir'aun.
The Prophet ﷺ, he said, we have a
greater right upon Musa alayhi as-salam.
We as Ummah, the Ummah of the Prophet
Muhammad ﷺ, have a greater right over Musa
alayhi as-salam.
So he also fasted on Yawm al-Hashura,
but also to differentiate his Ummah from many
Isra'il, also to fast before or after.
It's a sunnah fast.
And I would say also that, and I
think, and I'm not a scholar, but all
scholars would agree with me that, that we
have a greater right to Isa alayhi as
-salam as well.
As Christians are gathering tonight in various churches
around the world, and the next day worshipping
Isa alayhi as-salam as God, right?
What does the Qur'an say?
It's very interesting.
How ironic, the first words of Isa alayhi
as-salam in the Qur'an on the
day of his mawlid, right?
So we're told, فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُوا۟ قَالُوا۟
يَا مَرْيَبُ ولَقَدْ جِئَتِشِ اَنْفَرِيَا۟ So we're told
that Maryam alayhi as-salam, she brought the
newborn Isa alayhi as-salam within the sight
of her family, and then her family says,
Oh Maryam, this is a strange thing that
you have, a strange thing that has happened
or that you've brought, right?
So they're, you know, insinuating something about her.
You know, you can imagine if, you know,
if you have a, if you know a
woman who's saintly in your eyes, never done
anything wrong, and she says to you, I
heard voices and I was impregnated, miraculously, and
I'm holding a baby, it would be very,
very difficult for you to believe her, right?
So something has to happen here, something out
of the ordinary, right?
What we call, خَوَارِكُ الْعَدَاةِ breaks of natural
law or breaches of physics, as we know
physics.
So, فَأَشَارَتْ إِلَيْهِ فَأَشَارَتْ إِلَيْهِ She pointed to
the baby.
قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهَدِ صَبِيًّا
How can we talk to someone who is
a child in the cradle, a newborn infant?
And we're told in the Qur'an that
miraculously, this is a mu'izzah, that Isa
Alayhi Salaam, he spoke, قَالَ إِنِّي عَبْدُ اللَّهِ
آتَانِي الْكِتَابَ وَجَعَلَنِي نَبِيًّا وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا
كُنتُ وَأَوْصَلِ بِالصَّلَاةِ وَالسَّكَاةِ مَا تُمْتُحَيًّا So, Isa
Alayhi Salaam, he says, Indeed, I am the
servant of Allah Subhanahu Wa Ta'ala.
He has given me revelation and has made
me a prophet and has made me blessed
wherever I am.
These are the first words of Isa Alayhi
Salaam according to the Qur'an.
And we're told in the Qur'an that
Allah Subhanahu Wa Ta'ala, on the Yawm
Al-Qiyamah, He will ask Isa Alayhi Salaam
in front of the whole of humanity, يا
عيسى ابن مريم أنت قلت للناس اتخذوني أمي
إلهين من دون الله So, oh Jesus, the
son of Mary, did you ever say to
the people to take you as a divine
being or your mother as a divine being,
right?
Other than Allah Subhanahu Wa Ta'ala.
And of course, Allah Subhanahu Wa Ta'ala
knows the answer to the question, right?
This is to establish.
So, Imam Suyuti, he says, this is out
of tawbih, out of censuring the Nasara, right?
Not his Ummah, because the Christians are not
the Ummah of Isa Alayhi Salaam.
He is in our Ummah, right?
Isa Alayhi Salaam is a companion of the
Prophet Muhammad Sallallahu Alaihi Wasallam.
He is a Sahabi by definition, right?
What is a Sahabi?
So, a Sahabi is someone who the Prophet
Sallallahu Alaihi Wasallam laid his blessed eyes on
this person because they were blind Sahabi, right?
While they were both alive, so you might
have a dream in which you see the
Prophet Sallallahu Alaihi Wasallam and he's looking at
you, right?
And that's a true dream because Shaytan cannot
imitate the Prophet Sallallahu Alaihi Wasallam.
But this is during his life, right?
His life in the dunya.
He has a different life now.
It's called hayat barzakhiyah.
So, he's alive in a different sense, right?
And then, this person whom the Prophet Sallallahu
Alaihi Wasallam looked at or gazed upon believed
in him at that moment.
So, we know that Isa Alayhi Salaam did
not die, right?
This is a major point of contention we
have with Christians.
But the Quran states it as a matter
of fact.
The Quran, we believe the Quran, the author
of the Quran is Allah Subhanahu Wa Ta
'ala who has direct access to history.
And he's simply telling us that this did
not happen.
Something happened, right?
And we have ulama that theorize what could
have happened.
There's nothing definitive from the Prophet Sallallahu Alaihi
Wasallam.
Something happened.
It was made to appear so that Isa
Alayhi Salaam was crucified.
وَمَا قَتَلُهُ مَا سَرَبُهُ But he was not
killed or crucified.
وَلَكَنْ شُبْيَا لَهُمْ But it was made to
appear so unto them.
So, Allah Subhanahu Wa Ta'ala So, he
is a sahabi in our ummah, Isa Alayhi
Salaam, right?
And we believe in the second coming of
Isa Alayhi Salaam.
This is something that is stated in multiple
hadith.
Over 20, 25 sahaba relate this.
So, the response of Isa Alayhi Salaam on
the Yawmul Qiyamah, his initial response is, سُبْحَانَكْ
Right?
Which is to say, Glory be to Thee.
And Imam Al-Haddad, he mentions, and others
mention, Imam Al-Razi mentions that just the
question itself is going to be very difficult
for Isa Alayhi Salaam to even process even
here.
So, he is going to start sort of
writhing and shaking.
So, he says, سُبْحَانَكْ مَا يَكُونُ لِي أَنْ
أَقُولَ مَا لَيْسَ لِي بِحَقٍ إِن كُنتُ قُلْتُهُ
فَقَدْ عَلِمْتَ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ
مَا فِي النَّفْسِكِ إِنَّكَ أَنتَ عَلِيمُ الْغُيُوبُ So,
he says, Glory be to You.
It was never for me to say anything
that You did not command me.
I only said what You commanded me to
say.
Right?
And You are the knower of everything that
is unseen.
مَا قُلْتُ لُهُ إِلَّا مَا أَمَرْتَنِي بِهِ I
only said to them what You commanded me
to say.
اِرْبُدَ اللَّهَ رَبِّي رَبَّكُمْ Worship Allah Subhanahu wa
Ta'ala.
He is my Lord and Your Lord.
Right?
So, the theology of Isa Alayhi Salaam is
renewed in a sense by the Prophet Muhammad
Sallallahu Alaihi Wasallam.
He revived the true teachings of the Prophet
Isa Alayhi Salaam.
Right?
And the Prophet Sallallahu Alaihi Wasallam, he is
a universal messenger.
So, Isa Alayhi Salaam, we have to also
understand this contextually, he's dealing with a certain
mentality at his time.
Right?
So, some of his teachings are not universal
in some aspects.
Right?
So, I remember, because it was maybe 20
years ago, me and Abdel Rashid here, Sidi
Abdel Rashid, this was after 9-11, right?
So, there was a lot of sort of
interest in Islam.
And so, we would literally drive around and
go to churches.
Right?
Just knock on the door.
And sometimes they let us in.
I mean, we looked like we're friendly guys,
right?
Let us in the door.
We talked to the pastor.
And we get different responses, but...
I remember this one pastor, I don't know
if you remember, Fremont Community Church, he looked
at us and we sort of said, we
want to have a dialogue with you on
the status of Isa Alayhi Salaam.
Just, you know, sort of teach your congregation
about Islam.
And he said, yeah, well, you know what
the word pastor means?
And I said, yeah, it means a shepherd.
He said, that's very good.
It does mean shepherd.
So, I'm a shepherd and I have to
protect my flock from the wolves.
He said, at least you're honest.
So, I remember one night, I was watching
TV and there was this story.
And it said that, so there was this
Iranian Christian pastor, apparently an apostate from Islam
who was going to give a, he was
going to give a lecture at a church
the next day on Sunday.
And the sermon was called Why I'm Not
a Muslim.
Maybe I've told this story before.
If you've heard it, it's okay.
I could ask my wife.
I repeat a lot of things.
It's okay.
So, anyway, Why I'm Not a Muslim.
So, I said, oh, that's interesting.
So, I called this brother here and we
said, let's go to this.
Let's go to this sermon that he's going
to give.
He said, okay.
And there was maybe like five or six
of us, actually.
I think Abdul was there.
A few other brothers were there.
So, we go to this church and I
remember we walked in and the pastor, I'm
not going to say his name because, anyway,
it's a different issue.
But, anyway, he was there and I remember
he looked up at us and he was,
his face went blank.
What are these guys doing here?
So, you could tell he kind of, you
know, kind of changed things up on the
fly a little bit.
You know, kind of did some quick edits.
Right?
He was very uncomfortable.
He was sweating through his suit.
But we were there.
We were smiling.
So, anyway, I said to him and after
I said, do you want to do like
a debate?
I think it would be interesting because you're
a former Muslim and, you know, I'm Muslim
and maybe we can have like a debate
and let people know what happened and let
people judge.
You know, the Quran tells us to engage
in jidal.
Right?
ادري لربك بك بالحكمة والموعدة الحسنة To engage
in debate with Ahlul Kitab وجادلهم بالتي هي
أحسن With hikmah, with wisdom which the ulama
say it means here with academic rigor, sophistication
وموعدة الحسنة And with beautiful exhortation or preaching
where they say you're with good character.
Right?
This is the sunnah way of making da
'wah.
Right?
So what he said is to have a
good lagas, as Aristotle would say good logic,
right?
To be intelligent, to use reason but also
good ethos or ethos which means to have
good character خلق حسن خلق حسن So he
said, yeah, let's discuss that.
So, okay, so we I didn't think I'd
ever hear from him again.
I mean, I hear this all the time.
But lo and behold, you know, he called
me and he said, let's meet at this
restaurant and we can talk about the debate
and the parameters and whatnot.
I was like, great.
So we go there and so I'll never
forget, he looked at me you know, this
Christian pastor, former Muslim, apparently, and he said
and he started speaking Farsi to me to,
you know, to get on my even though
I don't speak Farsi very well but he
said, Ali John first and foremost I'm a
businessman.
I said, okay.
He said, we can make a lot of
money doing this.
Oh, all right.
I guess I'm sitting there and I'm clueless,
right?
I'm just like, I'm not hip to the
game, apparently.
I'm uninitiated.
And he said, and I said, so he
said, what topics are you thinking about?
He said, oh, slow it down, slow it
down.
We can do this topic this day.
You'll say this, I'll say this.
We'll go back and forth.
We won't reveal too much.
And then the second debate, you know, we'll
get more people, we'll charge prices.
This and that.
I said, oh, okay.
And then he kind of looked at me
and he said, you know, sometimes I still
recite the Quran.
I said, oh, okay.
And then suddenly it clicked in my mind.
I said to him, are you Muslim?
And then he went like this.
I said, so how?
Wow.
He said, this is a very good job,
is what he said.
And he had like a Humber outside, you
know, and he lives in like Ruby Hills
or something like that, wearing an Armani suit.
You know, the prosperity gospel.
This is a very common version, perversion, I
should say, of the message of Eid al
-Adha, even as it exists in the New
Testament.
This idea, and Christians in this country, this
is really an American phenomenon.
They fill up baseball stadiums, basketball stadiums, the
Staples Center is filled up on Sunday, listening
to the prosperity gospel.
This idea that, how do you know God
loves you?
He gives you money.
That's basically what it comes down to.
The more money you have, the more God
loves you.
It's very interesting, you know, because if you
read the New Testament, what does Isa a
.s. say in the New Testament?
Of course, there's no Sanad for these things,
right?
So this is just sort of, they're basically
very, very weak Hadith.
Many of them are Mulduar.
But just for the sake of argument, you
know, because this is their Hujjah, this is
the text that they believe is sound.
You know, Isa a.s. says, it's easier
for a camel to pass through the eye
of a needle than for a rich man
to enter paradise, right?
And some of the Ibrahima say, you know,
the needle means, you know, cities were gated
and there was a little door called the
needle and you have to push the camel
through.
This is much later.
Aquinas mentions this and he attributes it to
Ambrose from the 11th century.
So this is a very late sort of
interpretation.
But if you look at earlier, like Jewish,
like the Talmud, things like that, much closer
to Isa a.s., they always use this
expression.
Sometimes an elephant through a needle, a donkey
through a needle, a camel through a needle.
So this is very literal.
This is what he means, quite literally.
And it's easier for a camel to pass
through the eye of a needle than for
a rich man to enter paradise.
Meaning that it's impossible for a rich man
to enter paradise.
And interestingly enough, the analogy or the parable
is in the Quran, right?
Allah a.s. says, إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا
وَاسْتَقْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا
يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي السَّمِّ الْخِيَاطِ
Those who belie are signed and are arrogant
towards them.
The heavens will not be opened for them,
nor will they enter paradise until the camel
can pass through the eye of a needle.
Right?
So what does this mean?
I mean it means, and we take it
literally, it has two meanings.
That a rich man has to give everything
away before he dies or else he's in
trouble, according to the teachings of Isa a
.s. Or it could mean that the rich
man cannot let even one dinar into his
heart.
That if he were to lose everything, it
would make no difference to him because everything
belongs to Allah s.w.t. And this
is the essence of the teaching of Isa
a.s. This is something that the Christians
just, they got some things right, but the
major things they got wrong.
And Allah s.w.t. He tells us,
فَنَسُوا حَتَّى مِمَّا ذُكِّرُوا بِي In the Qur
'an He says about the Nasara, He said,
we made a covenant with them, but they
disregarded a portion of what we gave to
them.
This is the true essence.
And the Prophet s.a.w. whose sunnah
is more universal.
He said, لَا بَأَسَ بِالْغِنَاءِ لِمَنْ اتَّقَى اللَّهَ
عَزَّ وَجَلَ There's nothing wrong with the rich
man as long as he has taqwa with
Allah s.w.t. in his heart.
But then he said, إِنَّ لِكُلِّ أُمَّةٍ فِتْنَةٌ
وَفِتْنَةُ أُمَّةِ أَلْمَالٍ Right.
He said, every ummah has a fitna, has
a trial or tribulation.
And the tribulation of my ummah is wealth.
Right.
Wealth prevents one from the dhikr of Allah
s.w.t. One starts to think of
himself as independent, مُسْتَغْنٍ Right.
Allah s.w.t. is الغني.
Everything belongs to Allah s.w.t. is
completely independent.
This is the teaching of Isa a.s.
In our tradition, we have hadith of Isa
a.s. In our tradition.
Some of them are strong, some of them
are weak.
But they're in our tradition.
They're not in the New Testament.
Some of them have parallels in the New
Testament.
Right.
Like what I was mentioning earlier about on
the Yom Kippur, there's something similar to this
in the Gospel of Matthew.
Matthew chapter 7.
And we don't want to get too much
into the sort of source criticism of the
New Testament.
But many scholars believe that this this section
in the New Testament actually comes from a
much earlier source that predates Paul.
Because much of the Gospels in the New
Testament, Matthew, Mark, Luke, and John have been
sort of inspired or I should say they've
been sort of tainted with Pauline theology.
Because Paul was the first writer of the
New Testament.
Gospels came about 20, 30, 40 years later.
But in this section of Matthew 7, it
comes from an independent source that Matthew had
access to that's probably pre-Pauline.
But anyway.
Scholars call it Special M or Mithian Material.
But anyway, Jesus says, according to this, Matthew
chapter 7 verse 21, He says, not everyone
who says to be kurye kurye, which means
rabbi rabbi, right?
And Christians, they translate this as Lord, Lord,
capital L.
Right?
Kurye.
No, rabbi.
Rabbi means rabbi.
Right?
Rabbi.
You ever thought about that?
So when a when a Jewish guy says
to his rabbi, rabbi, is he calling him
God?
Of course not.
They're completely ignoring the context.
It's in Greek though.
Kurye.
Rabbi, rabbi.
Not everyone who says to be rabbi, rabbi
should enter the kingdom of heaven.
Only those who do the will of God.
On that day, many will come to me
and say, Kurye, kurye.
Master, master.
Did we not prophesize in your name?
Cast out demons in your name.
And in your name perform many miracles.
Right?
This is in Matthew 7 chapter 21 to
23.
So who is Esai-vesedah, according to this
source, which is very close to his life.
Again, it's very, very weak.
It's in the wrong language.
But it's pre-Pauline.
And that's very important.
If you know anything about New Testament studies,
that's very, very important.
Who is he talking to?
Is he talking to who?
Is he talking to Jews?
Is he talking to Christians?
Is he talking to Hindus?
So he's talking to it looks like Jews
that kind of did things in his name.
Kind of deified him.
Right?
Right?
Who does these things in the name of
Jesus?
In the name of Jesus.
Exorcisms in the name of Jesus.
So he's clearly talking about Christians, whether they're
Jews or Gentiles.
He's talking to Christians.
What is his response?
So in the Quran, his response is subhanak,
glory be to you.
And then he says to Allah subhanahu wa
ta'ala, according to the Quran, If you
punish them, they're your slaves.
If you punish them, they're your slaves.
And if you forgive them, you are the
mighty and the wise.
Subhanallah.
But if you forgive them, then you are
the great and wise.
Now a prophet would never ask something from
Allah subhanahu wa ta'ala.
That is impossible.
Because that is bad adab.
Musa alayhi salam, he said to Allah subhanahu
wa ta'ala, Reveal yourself to me so
that I might gaze upon you.
You will not see me.
And Imam Suyuti says that Allah did not
say I cannot be seen.
He said, you will not see me.
Right?
So there's a possibility.
That in the Quran says this in different
ayat.
We will see Allah subhanahu wa ta'ala
on the day of judgement and in Jannah.
The people of Jannah will see Allah subhanahu
wa ta'ala without any type of modality.
There's no how to it.
There's an utter mystery.
It's called the beatific vision.
So here, in essence, Isa alayhi salam in
the Quran is making dua to Allah subhanahu
wa ta'ala that if people considered me
to be some sort of divine being, but
they did it out of ignorance, they were
misinformed, if you forgive them.
Right?
Making dua for people.
And this is part of our theology.
Right?
And this is orthodox, normative, Sunni theology.
This is not Berkeley theology.
Surfer theology.
Is that if Imam Ghazali says, Imam Ghazali
the champion of orthodoxy, the mujadid of his
time, recognized the world over, you know, he
says if someone is not aql or balith,
he doesn't have salamatul hawas, wabalaghatu attabatul sahihah,
there's no taklif established on a person.
In other words, Allah subhanahu wa ta'ala
would not put someone into * who did
not, who was not reached with a sound
prophetic summons.
Right?
The message of tawheed in a good form
must have reached this person and this person,
understanding that message, rejected it.
Like, for example, Abu Jahl.
Right?
Some people say, Abu Jahl, he was also
a very gifted poet.
Al-Waleed ibn Mughair.
Al-Waleed ibn Mughair.
Incredible poet.
Why did he become Muslim?
He doesn't recognize the Qur'an as a
sui generis, it's a one-of-a-kind
literary masterpiece.
Of course he does.
It's because the Qur'an is calling to
a certain way of life.
Right?
It's calling to a certain morality, a certain
theology.
This is difficult for people.
Right?
So, anyway, in the Bible, in Matthew, going
back to Matthew 7, what is the response
of Esai based it on?
In the Greek he says, he says, he
says, he says, he says, he says, the
Greek is very, very strong.
It's very difficult to translate.
But basically he says, never did I know
you and then he says, like this, like,
get away from me.
And then he says, he says, you workers,
very interesting wording.
Right?
So, usually this is translated as, you workers
of iniquity.
Get away from me you workers of iniquity.
But the actual Greek says, anomion, anomos, you
rejecters of Sharia.
Because nomos, what does nomos mean?
Nomos means law in Greek.
Nomos.
Right?
Like an anti-nomian.
Pauline Christianity is anti-nomian.
They reject the Sharia, except for a few
of the commandments.
So, you see, Christians are eating pork.
Right?
Eating it like it's water.
You know?
Why are you eating pork?
Leviticus says, don't eat pork.
There's a new covenant.
There's a new covenant.
Blood covenant.
New testament.
So what about Isa, did he ever eat
pork?
No.
Strange.
Are you followers of Isa or who are
you following?
Who's your real Lord?
That's what it is.
It's Paul.
Pauline Christianity.
Right?
Which is very, very interesting.
So, you know, the Torah in the Quran
says, quoting Isa, I confirm the Torah.
But then he says, I also make certain
things halal that were haram.
Quoting Isa.
In other words, and that's the affair of
the Rasul.
He's a Rasul.
He can make amendments and addendums to the
Sharia of Musa, because he has the maqam
of a Rasul.
Right?
So certain things he did make adjustments.
So, basically Isa is confirming theology.
Theology never changes.
Theology is never open to naskh or abrogation.
Aqidah never changes.
Our aqidah is exactly the aqidah of Adam.
Nothing changes in aqidah because Allah is immutable.
But, Sharia can change, according to the circumstances.
But major principles of the Sharia, like maqasit
and things like that, those things don't change.
The fundamentals of the Sharia.
Right?
So, in the Torah it says, Numbers 23
.19 which means, God is not a man
that he should lie.
Right?
And at the college I have my students
memorize this verse in Hebrew.
It's not that long.
God is not a man that he should
lie.
Did I have you guys memorized it?
Maybe not.
Maybe I skipped a couple.
God is not a man.
So what does this mean?
God is not a man that he should
lie.
It's a very strange.
Again, a lot of these translations are very
cryptic.
And it's hard to know what's happening here.
And the Quran actually says this.
The Quran says that there's a section from
the people of the book.
They twist their, it literally says they twist
their tongues around the book.
Right?
Twist their tongues around the book.
What does that mean?
Al-sina means the literal physical tongue.
But in Quranic Arabic, it's also the word
for language.
Lisan means language in the Quran.
The Quran doesn't use the word loha.
Loha is probably from Greek.
Logos.
It's a loan word from Greek probably.
Lisan is the Semitic word.
And it means language.
In other words, they're messing with translations.
Right?
The people of the book, they mess around
with these translations.
So what does this verse mean?
It means whoever claims to be God is
a liar.
That's what it means.
It's very clear.
Whoever claims to be God is a liar.
Right?
What else does the Old Testament, so called
Old Testament in Torah, teach?
It says, every man shall be put to
death for his own sin.
This is Deuteronomy 24, 17.
In other places as well.
Ezekiel chapter 18.
The entire chapter, a very sustained argument against
inheriting sin.
Nobody inherits your sin.
You might inherit the circumstances of your parents'
sin.
The circumstances.
But not the sin itself.
You're free from that sin.
For example, if your father shoots someone, and
goes to prison, and your mother can't afford
to take care of the kids and has
to move into a really small apartment while
she's pregnant with you, and then you're born
in this small apartment, you've inherited the sins
of your father.
The circumstances of his sin.
But not his literal sin.
You didn't commit murder.
That's not on your scroll.
Right?
So this is the theology of the Old
Testament.
And in the Gospel of Luke, Jesus, peace
be upon him, apparently says, you ever heard
of the prodigal son parable?
You ever heard of that?
The prodigal son.
The prodigal son returns.
You've probably heard this somewhere.
This comes from Luke chapter 15.
So what is this?
So Jesus gives a parable.
He says there's a man who has two
sons.
One of them stays with him.
The other one goes out.
And he's a musrif.
Like, he's a spendthrift.
And he's excessive.
And he's a hedonist.
He wastes all his money.
And he ends up sleeping on pig pen.
Right?
So eventually he says, I need to go
home and apologize to my father.
So he starts walking back towards his home.
And the father is sitting with his good
son.
They're just sitting and they're chatting.
And then suddenly he sees his prodigal son
returning.
And he completely ignores his good son.
And he sees his son from afar.
And they run towards each other.
And they fall on each other's necks, as
it says.
That means they're hugging.
They're crying.
And that's the end of the parable.
What is he teaching?
What is the epron of this parable, of
this method in the gospel of Luke?
Is he teaching blood covenant by vicarious atonement?
Did the father slaughter his son when he
saw him suddenly?
Oh, you're back.
Slaughter is good.
Is this for your sin?
No.
What is he teaching?
He's teaching toba.
This is the entire moral, the epron, the
lesson of this parable is toba.
And toba is a very important theological virtue,
again, at the heart of the true injil
of Isa a.s. So every man is
put to death for his own sin.
And then it also says, whoever is hanged
on a tree is accursed by God.
It's also in Deuteronomy.
What does hanged on a tree mean?
Again, it's like, you know, what are they
talking about?
They're talking about crucifixion.
Whoever is crucified is accursed by God.
And what else does it say?
Leviticus 3.17. You shall not drink blood,
an everlasting statute throughout all your generations.
Everlasting statute.
So there are certain things in Jewish law,
like I said, fundamental principles or certain ceremonial
laws that are never abrogated.
They're never open to nasr.
One of them is drinking blood.
Because it's a pagan practice.
Right?
So, what do Christians believe then?
They believe God became a man.
Right?
Who died for your sins.
That's preach number two.
How did he die?
He's hanged on a tree.
And how do they commemorate this event?
They drink his blood.
Right?
And this is literal in the Catholic Church.
Literal.
They believe, you know, I don't know if
they're going to do that.
They usually have the Christmas Mass live from
the Vatican.
It's going to start in a few hours.
Very strange, but they believe that they have
the wine and the Holy Spirit comes and
magically transforms the essence of the wine into
the literal blood of Jesus.
Literal blood.
The accidents remain.
Right?
It looks like wine, smells like wine, tastes
like wine.
But the essence has changed.
Right?
So we can see now how the Quran
is correct in its Christology.
Right?
That Isa, these cannot be the teachings of
Isa.
If Isa, as a rabbi, claimed to be
God in the first century, why would he
expect any Jew to believe his claim?
The Old Testament says whoever commits blasphemy has
to be stoned.
And if you ask Christians, why did the
Jews in John chapter 8 pick up stones
to stone Jesus?
Christians will say he committed blasphemy.
He claimed to be God.
And then if you keep reading that section,
he says to the Jews that picked up
stones, you're children of Satan.
So let me illustrate them.
So Jesus was supposed to be Israel at
the time of Musa, whoever claims to be
God, has blasphemed and stoned them.
And then he becomes a man and blasphemes.
And so the Jews are following what he
had told them during the time of Musa,
and then he calls them children of Satan.
And then he expects them to believe his
claim and go against what he had already
said.
He's setting them up for failure.
So the New Testament Jesus, the New Testament
Jesus, hear the Christmas bells?
The New...
I take that as an exclamation to my
point.
The New Testament Jesus cannot be a true
prophet.
Cannot be a true prophet.
Right?
Islam, the Quran, the Prophet sallallahu alayhi wa
sallam redeemed Isa alayhi salam and give us
the true teachings of our Master Isa alayhi
salam.
Right?
So this is a very important point to
make.
I'll stop here, but let's maybe have some
questions and comments and want to open it
up inshallah.
Questions, burning questions you've always had.
It can be anything.
Like, you know, what's a Mormon?
Yes, yes sir.
Very
good
question.
So, when we look at Matthew and Luke's
Gospel, Matthew and Luke definitely have Mark in
their possession.
They're using Mark as a primary source.
But, Matthew and Luke, if you can just
imagine this, Matthew and Luke are writing after
Mark.
Matthew and Luke also have material in common
that is missing from Mark.
And it's verbatim, it's word for word the
same.
Which means, Matthew and Luke have another document
in front of them that Mark did not
have access to.
And scholars believe the reason why Mark did
not have access to it is because it
wasn't around at the time of Mark who
was writing around 70.
And this document, they call it the Q
Source Document or the Sayings Gospel.
Historians, they call it the First Gospel.
And this, and so, and it's a hypothetical
source document, so they don't have an actual
manuscript of it, but you see how they
can reconstruct it.
In other words, whatever Matthew and Luke have
in common, missing from Mark, that's from Q.
And it's pre-Pauline, even, according to most
scholars.
It's written before 50, within two decades of
Esad Esadah.
So when you isolate the Q Source material,
just put it on the board, and you
read it, none of it disagrees with Islam.
This is amazing.
They can reconstruct Q.
Jesus is a prophet, he's a healer, it
talks about John the Baptist, there's teachings about
the coming Kingdom of God, the coming Son
of Man, the Bar-i-Nash, Esad Esad
is prophesying someone's going to come, called the
Bar-i-Nash, the Son of Man, with
power on Earth, he's going to bring the
Kingdom of God on Earth.
Right?
And nothing, let me quote John Dominic Crossan,
who is one of the greatest historians of
the New Testament.
He says, there's nothing, nothing, nothing.
There's a direct quote.
There's nothing, nothing, nothing about the crucifixion or
resurrection in Q Source document.
Nothing.
So whoever wrote this Q Source document, they
obviously were Christians, you know, Christians, Nazarenes, Nasara,
who believed in Esad Esadah.
If they believed Esad Esadah was crucified, it
was of zero importance to them.
But what seems more logical is that they
didn't believe he was crucified.
Yes?
Yes, Mashallah.
So Esad Esadah, he was born around 4
BCE, actually, according to most historians.
He was born in the north of Palestine.
I'm sorry, he was born in Judea, in
Bethlehem.
That's the dominant opinion.
There's a hadith that mentions this as well.
The hadith is a solitary hadith.
So there's a hadith that mentions that on
the night of the Isra, the Prophet ﷺ,
he was on the Buraq, and he dismounted
at certain locations, and one of the places
where he dismounted was in Bayt al-Ham,
or Bethlehem, which means a house of bread
or house of meat.
It seems like maybe that's a place where
animals were raised or some bread was made,
something like that.
So he was born there, and then he
was raised in the north in Galilee, in
a city called Nazareth.
And Palestine at the time was under Roman
occupation.
Okay, so the colony of Rome.
And you have different groups of Jews in
that area.
So Josephus, the first century historian, he describes
these Jews.
So in the north, in Galilee, where Esad
Esadah was raised, it was sort of the
stronghold of the zealots.
The zealots were basically theocratic nationals, nationalists, who
basically wanted to cleanse the holy land of
the pagan Roman occupiers.
So depending on your perspective, they're either terrorists
or they're freedom fighters.
Right?
But they would commit excesses.
So they would kill Jews, too, that didn't
believe.
You know, so they had these sort of
cottage-type tendencies.
Right?
So this is where Esad Esadah was basically
raised, in this area.
And then you have Pharisees.
The Pharisees were sort of the ulama of
his time.
And so the learned doctors and lawyers of
the law.
And in the Gospels, Esad Esadah was constantly
butting heads with the Pharisees.
He basically calls them rassimon.
Right?
Like zahiriya.
You're just sort of exotericists.
Right?
He says to them, he says to them,
you overlook the weightier demands of the law.
Justice, mercy, and good faith.
Right?
He says, you strain at the gnat, but
you swallow the camel.
Right?
He says, you're like whited sepulchers.
On the outside, you're washed, but on the
inside, you reek of death.
In other words, he's calling them hypocrites.
He's saying, you don't practice what you preach.
He's saying, you're only worried about the zahiri,
the zahir.
You don't work on the baltan.
You don't work on the inside.
Right?
So the essence of the teaching of Esad
Esadah, we can draw from this.
And this is, you know, allahu akbar, this
is what the New Testament says, but we
have similar attestation in our sources.
Is that Esad Esadah is essentially teaching them
tasqeet al-nafs.
This is the essence of his teaching.
The essence of the injeel is tasawwuf.
That's what it is.
It's establishing a relationship with Allah subhanahu wa
ta'ala by mastering the self, but following
the sharia.
Right?
And even at his time, you do have
these pseudo-Sufis, mutasawwifeen, that would reject the
sharia.
Right?
And just sort of do these weird things
and expect to get closer to Allah subhanahu
wa ta'ala.
Right?
But true Sufism, to use a different term,
true Sufism, not goofy Sufism, not goofy Sufis,
true Sufis, they are completely indebted, they're completely
grounded in the sharia.
And Esad Esadah, even according to the gospels,
is a practicing rabbi.
Right?
So like Imam al-Junaid, who is Shaykh
al-Ta'ifah, he's the Shaykh of the
Sufis, he said, Our
knowledge, this sacred knowledge that I'm teaching is
grounded and tied to the book and sunnah.
This is the true Sufi.
Right?
So Esad Esad's message, the Injil, what is
the Injil?
Injil means good news.
Right?
That's what it means.
Good news.
Good news of what?
And to give you some, Oh, children of
Israel.
And notice Esad Esad says children of Israel.
He didn't say, because that's not his qawm.
He is a sahaba, sahabi in the ummah
of the Prophet Muhammad sallallahu alaihi wasallam.
I am the messenger of God sent to
you.
Confirming the Torah.
And to give you glad tidings, gospel of
a messenger to come after me.
His name is Ahmad.
And Ahmad, according to the ulema, is the
name of the Prophet Muhammad sallallahu alaihi wasallam
in the celestial realm.
Okay?
So in the world he's called.
He's also Muhammad sallallahu alaihi wasallam in the
celestial realm as well.
But Esad alaihi wasallam has given this baby
knowledge in the name of the Prophet sallallahu
alaihi wasallam.
Unlike the yawm al-qiyamah.
So this is his teaching.
In our tradition, Esad alaihi wasallam he is
he's teaching them the deception of this world.
Not to be fooled by this world.
So he says the similitude of this world
is like a man lost at sea.
Right?
He's lost.
Imagine someone who's lost at sea on a
boat and he says he starts taking handful
after handful of sea water into his mouth.
The more he drinks, the thirstier he gets
and then he dies from it.
This is the nature of the dunya.
He says the nature of the dunya is
like an old haggard prostitute who has to
hide in alleyways and she sticks her hand
out and it's bejeweled.
It's got rings and bracelets and so on
and so forth and she waves men into
the alleyway.
And the men come and then she slaughters
them.
Such is the dunya.
Esad alaihi wasallam and these are hadith in
our tradition.
He says to his disciples, he says so
the disciples come to him and say how
is it that you can walk on water?
And he said bring me three objects.
And they said what?
He said gold, stones and dirt.
And they bring these three objects and he
says put them here.
And then he says to the hawari and
the disciples, what do you say about these
things?
And they said the gold is better than
stones and stones are better than dirt.
He says they're all the same to me.
If you can understand the secret of that
you can walk on water.
You can break customary physics.
He was walking with his hawari and he
was like the prophet salallahu alaihi wasallam, he
would actually walk behind the sahaba.
He said leave my back for the malaika.
So Esad alaihi wasallam is walking behind the
hawari.
They're walking sort of in a barren wasteland.
And he notices the disciples, they stop and
they're looking at something.
And they start covering their mouth like this,
their noses.
Like this.
And they look and it's a decomposing carcass
of a dog.
Right?
And they say how revolting.
And then Esad alaihi wasallam, he looks at
it and he says maa biada asnana And
he walks away.
How white are its teeth?
What does that mean?
It means that Esad alaihi wasallam he saw
the beauty.
He managed to find something beautiful.
Even in this very very ugly, nasty rotting
thing.
Like in our tradition, we don't have this
idea of him attacking the pharisees and things
like that.
Probably something like that inevitably happened.
Because he would engage in debates, no doubt.
But in our tradition we have the pharisees
walking by him and they start saying something
about him.
They start saying something about his mother Maryam
alaihi wasallam And then Esad alaihi wasallam, he
looks at them and he just says wa
alaikum wasallam, wa alaikum wasallam And the hawariun,
they say, why don't you defend yourself?
And he said, a vessel only overflows its
contents.
Right?
It's like, I don't even, because they were
insulting him.
You can imagine what they were saying.
So that's not a civil debate.
If you want to debate, we'll debate.
But they're insulting me.
And I don't have that in me.
I can't even do that.
Right?
So this is the essence of his teaching.
And unfortunately, the essence of his teaching is
completely corrupted.
For the most part, I should say completely.
Sorry, I went on too long.
Yes, sir.
I attended the Shumaa prayer in the big
masjid in the big area last week, and
the topic was about Muslims and the effect
of Christmas on Muslims.
The effect of Christmas on Muslims.
And I felt the entire speech was about
isolating Muslims.
It was sort of us versus them.
And I have two questions with regard to
that.
Sorry.
The entire speech was about Muslim identity.
And so I want a definition of a
Muslim identity living in a Muslim society, knowing
the fact that the story from brother here,
he talked about that they are some of
our families are Christian.
Yeah, that's a very good question.
The second part of the Christian story is
about, he mentioned that every time during our
prayer, we say ...
...
...
...
...
And I wanted to make sure what is
meant by that.
The other way around.
...
...
In general, yeah.
The Qur'an is speaking in terms of
generalities.
Right?
So this is a very important point that
our Relema mentioned as well.
Like the beginning of the Qur'an divides
humanity into three broad groups.
It's very broad.
But obviously it's more nuanced than this.
But Allah subhana wa ta'ala is giving
something that's general, speaking in generalities.
So believers, he describes in a couple of
ayat.
The kuffar, a couple of ayat, because that's
easy.
Then you have munafiqun, which takes 13, 14,
15 ayat because it's a different type of
animal.
But yeah, identity is tricky.
So we want to be Muslim, but we
don't want to ...
...
do anything that is against our sharia, something
that is against our theology.
People might be tempted, well, you know, it's
just a tree.
It's okay.
The majority of Christians do not celebrate Christmas,
by the way.
I don't know if people know that or
not.
The majority of them don't celebrate Christmas.
They understand the origins of Christmas as we
know it, I should say.
You know, this idea of taking trees and
decking the halls and putting presents under the
tree.
This is all paganism.
And this is something that is well established.
In fact, in Jeremiah chapter 10, verse 2,
it says, Follow not the way of the
heathen who brings a tree into his house
and decks it out in gold and silver.
Because tree worship, the word tree comes from
true, because they believe that trees contain true
spirits.
So putting a gift under the tree, you
know, bowing to the tree, here's a gift
for you, tree.
Wait, so that's not my intention.
Yeah.
You're not intending to worship the tree.
But that's of little consequence because we don't,
according to our sharia, we don't imitate the
kuffar and their feasts and holidays.
Right?
It's a very important point.
And regardless of your intention, because it's a
slippery slope.
You open up that door, you know, next
thing you know, you're marching in a parade
of some sort.
And a lot of Muslims are doing that.
Say, what's wrong with this?
You know, these are our allies and this
and that.
You know, so Isa Alayhi Salaam, he's the
Christ, he's the Messiah.
But the Prophet sallallahu alayhi wa sallam, he
also told us of the one who is
the opposite of Isa Alayhi Salaam.
Right?
Al-Masih Al-Dajjal, the imposter Messiah.
And the imposter had a very interesting hadith
of the Prophet sallallahu alayhi wa sallam.
He says, sallallahu alayhi wa sallam, he said
that part of the fitna, and he says
the worst fitna, shahrul fitna tan yuntafaq, the
worst of fitna in the history of humanity
is the fitna of the antichrist, the imposter
Messiah.
And he said that it's so bad that
a Muslim who considers himself a firm Muslim,
out of curiosity, will go to the antichrist,
the imposter Messiah, just to see what's happening.
And this antimessiah will fill his head up
with doubts, with shubuhat, he said.
Doubtful matters, heretical matters.
It's okay, you can do this.
That's not your intention.
No, no, no, no.
It's okay.
Come on, it's okay.
There's an opinion on this.
Sometimes there's an opinion, sometimes there isn't.
That's why we have to have recourse to
the ulama.
The deen is vast.
But there's parameters.
These are called hudud.
A had also is a word for definition.
The word for definition in Arabic is called
shubuhat.
And define also, definis in Latin means towards
the end of something.
When you define something, you're limiting that something.
If I say to you, what's the definition
of the Quran, it's jins and fasal, right?
That's the definition.
The logical definition.
I'm not too big on my logic, but
I'm kind of the logical one.
So, it's jins and fasal.
It's genus and differentia.
So, the logical definition of the Quran is
a scripture revealed to the prophet.
Genus is different.
The genus is scripture.
What makes it different, revealed to the prophet.
That's called the had.
But when we stretch out, so the deen
is vast.
There's ikhtilaf and ikhtilaf is rahma.
But then you have had, you have parameters.
What we don't want to do is move
the goalposts.
Right?
It's called radical hermeneutics.
And if you go, I mentioned this, if
you go to, right now, take an intro
to Islam class at any public university, most
likely, you're going to be exposed to radical
hermeneutics.
Right?
You know, a circus reading of the story
of Lut, alayhis salaam.
No, it doesn't mean that.
You know, it means something else.
A feminist reading of surah Maryam.
What is the lesson?
It means that you don't need a man.
Who needs men?
Be a strong independent woman.
You ever heard this?
Strong independent.
Strong independent.
As if men are strong and independent.
Who is strong and independent?
Who is al-qawiyy?
Who is al-samad?
This is shirk.
You know, this is satanic.
You know, you don't need no man.
Just, you know, just, you know, what is
it called?
Self-partner.
What is the, there's a new phenomenon going
around that's called salagami.
You ever heard of this?
You're going to hear about it.
Salagami means women marrying themselves.
This is becoming a phenomenon.
You're going to hear about it in the
next couple years.
Maybe earlier.
Women marrying themselves.
There's a woman in India.
She married herself.
And all these western liberals yeah, so brave.
You know, these liberals that we consider our
allies.
Some of us consider these are our allies.
We can march with them.
She's so brave.
They interviewed her.
Why did you do this?
She said, I always wanted to be a
bride but I don't want to be a
wife.
So how do you know?
Ajeeb.
No.
Yeah, Muslims, no, no, it's okay.
You know, the Qur'an says wa la
taqarru s-sala'u antum suqara don't enter
the prayer while you're intoxicated.
Which means you can drink, you just can't
pray intoxicated.
What?
What kind of, what are you talking about?
No, that's how I understand it.
This is what the dajjal does.
Right?
He puts all of these doubtful things, these
shubuhat in your mind to the point where
you sort of retreat away from the religion
itself and it causes apostasy.
And the dajjal tells you that your salvation
is in the dunya.
Is it really?
Is there an afterlife after, really?
No, I don't know.
That's what the prophet said.
He said, I'm going to tell you something
about the dajjal.
No other prophet told their ummah.
He said, innahu a'war wa rabbukum laisa
bi'a'war He said, the dajjal is
one-eyed and your lord is not one
-eyed.
And the arba mentioned, this is physical, he
has one eye, but also symbolical in the
sense that if you're one-eyed, right, if
I cover up my eye, so, I mean,
I'm already sitting here, but if you took
me to a place I'm not familiar with,
and I just covered my eye, and I
opened my eye, I can't tell how far
people are away from me.
I have no depth perception.
Right?
That's why if you're a fighter and one
of your eye closes in a fight, the
referee has to stop the fight.
Because you can't see the punches coming.
You can't judge the distance of punches.
You're going to get killed.
Alright?
So, so the teaching of the dajjal is,
whatever is right in front of you, that's
all there is.
That's it.
What's right in front of the dunya?
Akhira dunya.
Who knows?
You know, YOLO.
Hedonism.
What's right in front of you?
كَلَّ الْمَنْ كَتَبَ تُحِبُّنَ الْعَاجِلَ وَتَذَرُونَ الْآخِرَةَ Right?
They love the ajila, the immediate gratification, and
they put off the akhira.
Right?
The truly
intelligent one is the one who subdues his
lower self and works for what comes after
death, because death is eternal.
Afterlife is eternal.
Everlasting.
But the unintelligent one is the one who
puts his nafs in service of his hawa
and has vain hopes in Allah subhana wa
ta'ala.
He says, I hope I'll go to Jannah,
he says.
As you know, he's smoking a joint, drinking
some vodka, missing his prayers.
One of my teachers said, non-praying Muslims
are low hanging fruit for the dajjal.
Easy.
Easy.
Child's play.
Right?
These are hadith about say salam.
We need to implement the prayer.
People who aren't praying, we have to implement
the prayer.
This is absolutely essential.
Yes?
Based on the title for tonight, I was
thinking about when you're receiving revelation, going to
a new direction, I'm going to go to
the heavenly, and they're kind of expecting this
new prophet this new messenger to come.
So can you kind of describe what they
need to do Yeah.
Very good question.
So in the gospel of John, which is
the last gospel, and there's a lot of,
there's problems with the gospel of John historically,
but the subtext of the gospel reveals something
very interesting that's happening historically.
The subtext.
So, in John chapter one, we're told that
Jews send messengers to John the Baptist, Yahya
alayhi salam, and they ask him, who are
you?
And then it says, he did not deny,
he did not he said, I am not
the Christ.
He confessed, I am not the Christ.
And then they said, who then are you?
Elijah.
So according to Jewish belief, the second coming
of the Messiah will be preceded by the
second coming of the prophet, Elias alayhi salam.
It's called Eliyahu in Hebrew.
And he says, no.
And they say, are you the prophet?
Are you the prophet?
Not a prophet.
Are you the prophet?
And he says, no.
So it's very interesting that the Jews in
the first century, according to the subtext of
this gospel, were expecting the fulfillment of three
prophecies.
So the prophet is not the Messiah.
And if you have a cross reference in
your Bible, the prophet is a reference to
a prophet, the prophet of Deuteronomy 1818, the
prophet like Moses.
So God told Moses in 1818 Deuteronomy, the
fifth book of the Torah, it says, a
prophet I will raise up from among their
brethren who shall be like you.
A prophet will be like Moses.
I'll put my words into his mouth and
he shall say whatever I command him.
Right?
So three distinct lines of prophecy.
The Messiah, the second coming of Elias, and
the prophet.
Right?
So for the Jews, they're 0 for 3.
Right?
For them, the Messiah has not come.
By the way, the Jews right now, I
don't know if you're familiar with what's happening
in so-called Israel, but the top, top
rabbis in the world are saying right now
that the Messiah has come.
He hasn't come out yet, as it were,
but he's in secret talks in council with
top, top rabbis.
So I don't know if you're familiar with,
like, this is very, very important.
This is very consequential.
This doesn't happen very often, but anyway.
So they're still waiting for the Messiah, and
then Elijah hasn't come back and they don't
have any candidates for the prophet.
Right?
The Christians, what they do is they say
Isa is Messiah, that's true.
John the Baptist is Elijah, sort of coming
in, sort of the spirit and power of
Elijah.
Okay.
But then they say the Messiah is also
the prophet.
So they conflate the two prophecies.
But there's very clearly three distinct lines of
prophecy.
So, when the prophet he received the initial
revelation, he went to Khadijah al-Kubra alayhi
salam, and her cousin was Waraka bin Nawfa.
Waraka literally means scribe.
So he was a Christian scribe.
Whether he was a Trinitarian or a Unitarian,
Nestorian, something like that, Allah Allah.
But he was someone who was, according to
the Hadith, it says, that he used to
write the Gospel in Aramaic, or Hebrew, and
Arabic.
So, she said, look, you have this experience
on the Mountain of Light, Jabal al-Nur.
And she said, but I'm not a scholar.
I can't interpret it for you.
Right?
What had happened to you with Iqra, and
then the squeezing, and things like that.
Iqra bismi Rabbika aladhi khalaq.
The first five verses.
And then when he walked out of the
cave, he started hearing things greeting him, salamu
alayka ya Rasulullah.
So veils have been lifted.
So, you look, and there's like a tree,
and there's nothing there, but things are greeting
him.
Right?
So, she said, I'm not an alim, but
let's go to a scholar.
Fas'alu ahl al-dhikri.
Right?
In kuntum la ta'amun.
The Quran says, ask the people who have
specialties if you don't know.
So, they went to Waraq al-Nawfal, who
was a scholar of Ahl al-Kitab.
And he said, what did he say after
he heard the story?
Qat ja'akum anna Mus al-Akbar, kama
ja'a ila Musa.
So, the great law of God has come
unto you just as it came to Moses.
In other words, it's very clear here, in
my opinion, that Waraq al-Nawfal is saying
that you are the prophet of Deuteronomy 18,
18.
Right?
In Hebrew, Nabi akim lahim miqalab akhayim komocha
minatati tevray b'thi.
Kama, kama.
Nabi akim lahim miqalab.
Kamocha, kama.
So, he's actually paraphrasing and actually quoting, sort
of, quoting some of the verse, actually.
So, it is, kama ja'a ila Musa.
It seems like he's paraphrasing and partially quoting
Deuteronomy 18, 18 to the Prophet, salallahu alaihi
wa sallam, that you are the prophet like
unto Moses, that God will put his words
into his mouth and you shall speak unto
them all that God shall command you.
Wama yantiku alil hawa.
The prophet never speaks from hawa.
In huwa illa wahyu yu'a.
Allamahu shadidul quwa.
Everything he says is wahy, and he never
speaks from his hawa.
And he's taught by one mighty in power.
So, that's one prophecy, 18, 18 Deuteronomy.
That's what they were looking at.
There's other things as well.
The coming of the Son of Man.
We mentioned the coming of the Paraclete.
Mentioned the Gospel of John.
They consider that to be strong.
Yeah.
Yeah, yeah, yeah.
So, this will be the last question, inshallah,
because we're gonna eat and we're hungry and
enough of me, inshallah.
Sorry about that.
I tend to over-talk.
Is it okay to say Merry Christmas?
You know, it's a difficult one.
It's a difficult issue.
So, especially if there are non-Muslim people
in your family.
So, you'd have to ask a mufti, but
from my limited understanding, there's some dispensation with
people who have non...
there's some allowance, I should say, with some
people who have non-Muslim family members.
But generally, they're gonna say not to.
You know, somebody said to me the other
day, he said, Merry Christmas.
And I know this guy, and he's kind
of, he wants to sort of, you know,
wants to stick it to me a little
better.
So, he said, Merry Christmas.
I was sitting at Pete's coffee.
Strange things happen to us in coffee shops.
So, I was sitting there.
He said, Merry Christmas.
And I said, Happy Kwanzaa.
And he said, I don't celebrate Kwanzaa.
And he was a white guy.
So, he's just, you know, Yeah, so, Aloha.
Alhamdulillah.
What have we learned?
Don't follow women in alleyways.