Ali Ataie – Lessons from the Blessed Night Journey Al Isra Wal Miraj
AI: Summary ©
AI: Transcript ©
Tonight, we're going to be speaking
about
one of the greatest miracles,
in history of creation,
talking about
of
the holy prophet Muhammad
This is something we speak about every year
and every year,
we hear
basically, the same skeleton of the story, but,
we should look for new nuances
that we might,
grasp and new lessons learned
when we hear these things over and over
again. This is one of the secrets why
of the Quran many stories are repeated
so that we might have new openings every
time we hear, the same story.
So we'll begin with
the date of the Isra. Some of the
salaf said it's in the year 5 after
the birth of the prophet, sallallahu alaihi wa
sallam.
The dominant opinion from the Tabireen
is that it happened at the end of
10th year after the birth of the very
end of 10th year after the calling of
the prophet Muhammad Sallallahu Alaihi Wa Salam. No
Sahabi mentions
an exact year. This is from the Tabi'in.
The month and the day, there's a difference
of opinion. It's not mentioned by many of
the Salaf. Later, theologians and scholars, they had
difference of opinion. 27th
of Rabi'ul Awal is a very popular opinion
of Al alusi and Suyuti
and, Imam Nawawi.
The 17th of Ramadan is also given as
a candidate, the 29th of Ramadan, the 27th
of Raja. This
is not very essential.
The important thing is what actually happened on
this night and what lessons we can actually
take from it. By the Jumhul of the
ulama, this happened after the, the Amr Khuzun,
the year of grief. This was a year
in which the beloved wife of the holy
prophet, Sallallahu Alaihi Wasallam Khadija Khubra radiAllahu ta'ala
Anah, she passed away.
And Abu Talib, the prophet's, protector, ostensibly,
passed away as well. And the prophet sallallahu
alaihi wasallam, he went to Ta'if,
to make a dawah, to the Bani Thaqif.
And as we know the story, he was
turned out of the city and he was
stoned and bruised and bloodied and battered.
And the prophet, salallahu alaihi salallam,
as the story goes, he was in under
a tree in an orchard,
when Allah Subhanahu Wa Ta'ala reminded him
of Yunus alaihi salam. It's a very significant
episode
because some of the Quraysh had summer homes
in Ta'if.
Right? It was like a sort of a
luxury
Beverly Hills, if you will, of the Hejaz.
So some of the Quraysh had noticed what
had happened to the Prophet Sallallahu Alaihi Wasallam.
They felt bad for him even though they
were Mushlikim.
So they sent him a Christian slave named
Adas,
and
he got into a conversation with the Prophet
Sallallahu Alaihi Wasallam.
And the prophet learned that Adas was a
Christian from Nineveh.
And, of course, Nineveh was the city of
Yunus alaihi sallam. So this was the Prophet's
Yunus moment
when Yunus alayhi salam was fitvudumat.
He was under darknesses
in the plural.
He was given victory by Allah Subhanahu Wa
Ta'ala soon after that. So the victory comes
in the late atul Isra in the Uruj,
the ascension of the prophet Sallallahu Alaihi Wasallam,
and we're reminded of what Allah subhanahu wa
ta'ala says in the Quran in Surah
in Shira.
With every type of Ursur, and there's a
definite article al Ursur, which is a difficulty,
every type of difficulty.
Every type of difficulty, there's a Usran,
which is nakira, this is indefinite,
which means it's not contained. It's unlimited.
Right? It's an ease. So with every type
of hardship, there comes an ease that you
can't even think of. That won't even occur
to you.
Allah
repeats it.
So the that came to the prophet salallahu
alaihi wa sallam, and it was a gift
to him,
Alaihi Salaatua Salaam
was laid out to Isra wal Mi'raj, the
night journey and ascension of the Holy Prophet
Sallallahu Alaihi Wasallam.
And,
again, this was a gift given to him.
Why was it given to him?
In order that we might show him some
of our signs.
There's a nun called Nunu Ta'avim. Allah
speaks in the plural, the plural form.
And Allah
uses the Nunu Ta'adeem, the Jam'u and Meleki,
the royal plural, the object
which is being addressed
by the by the verb also has tadeem
and
who? Who is who?
The prophet Muhammad Sallallahu Alaihi Wa
Salam in order for us to show him
some of our signs.
To give him
strength and certitude
in his heart.
Waala Alaihi Wasallam. So the Isra is mentioned
explicitly in the Quran. Subhan Allah the Asrabi
Abdhi Laylan minan Masjid Haramilal Masjidil Aqsa
Glory be to the one who carried his
servant on a nocturnal journey,
a journey by
night, in one night, laylan, in one night,
from the inviolable mosque, which is in Mecca,
to the farthest mosque. We'll talk about what
is Masjid Al Aqsa. What is that? The
farthest Masjid,
which is in Jerusalem,
in order that we might show him some
of our signs. This is called Dalil Qatari.
This is a definitive proof of the Isra.
A Muslim who denies the Isra is no
longer a Muslim. He's entered into Kufur because
mentioned in the Quran.
Now bits and pieces of the Isra and
Mi'raj are sprinkled across numerous Hadith. Many of
the Hadith are actually,
weak or have weakness in them. So So
it presents a challenge when trying to piece
together,
an authentic narrative
and its chronology. The most authentic Hadith in
this regard is Fani al Bukhari
related by Anas ibn Malik and Malik ibn
al Sasa.
And also in Sahih Muslim,
Abdullah ibn Mas'ud, Radiullah jaanhum Jumian.
So in one hadith in Bukhari
Oh, first,
linguistically,
Isra
is like we said, a night journey.
It's the mustar, a night journey, a journey
that one goes
at night. It's called Isra. The Mi'raj, this
is Ismullah.
This is actually a noun of instrument.
Right? So like
fataha to open, miftah
is the the key because the the key
is the instrument by which one opens. Or
the kawa. Kawah means to iron. The mikwa
is the iron, the actual instrument. So the
m'araj is a noun of instrument. The is
called the
The of the prophet Sallallahu Alaihi Salam. What
is the This is open to speculation,
a staircase of gold,
a flying carpet.
But we believe in the ascension of the
prophet Sallallahu Alaihi Salam.
So in according to authentic Hadith and Bukhari,
where did this journey begin? According to Bukhari,
the prophet Sallallahu Alaihi Wasallam says, I was
in Al Hakim,
or Hijal Ismail
when this journey began.
In another Hadith in Muslim, he says,
I was next to the house Beitullah in
Mecca.
So there's an important principle in usool. When
you have 2 hadith
that seem to contradict each other, you try
to make them work together. This is called
aljama.
Right? Harmonization
of Hadith.
These are both strong Hadith, sound Hadith. We
have to try to make them work together.
And if you can't make them work, then
you pick 1. This is called tarjir.
You pick a text based on preponderance of
evidence.
But you notice here there's no contradiction.
Al Hakim, which is Hijab Ismail, the semicircle,
right, next to the Kaaba. It's actually part
of the Kaaba. So you have to make
tawaf around the Hakim.
And it used to actually so Kaaba used
to be actually be rectangular.
You used to actually cover the top of
this area as well. Right? So that's endal
beit. That's next to the house. That's at
the house. There's no contradiction here. There are
other hadith,
however,
which state that the prophet Sallallahu Alaihi Wasallam
was in the house of Umhani,
that night. He was sleeping in the house
of Umhani.
Another hadith says in the house of Abu
Talib.
Another hadith says he was Bayn al Ithnain.
He was sleeping between 2.
How do we reconcile these hadith? Is it
possible to harmonize them? Well, Umkhani is the
daughter of who?
Anyone know?
Who is the father of Umkhani?
Abu Talib.
So it's the same house. Right?
And he was sleeping
between 2 men,
Ja'far and Hamza.
Right? Which gives you an idea as to
what was going on in Mecca at the
time. The prophet, sallallahu alaihi wasallam, when he
went to Ta'if,
Abu Lahab at the time was the chief
of the Bani Hashim because Abu Talib had
passed. And Abu Lahab did not offer any
protection
to his nephew, Sallallahu Alaihi Wasallam. So if
the prophet comes into Mecca, they can kill
him on sight. So mutu'an ibnu Adi, he
protects the prophet Sallallahu Alaihi Wasallam, and Allah
is his real protector, Subhanahu Wa Ta'ala.
But now they're sleeping, men are a group
of men are sleeping in one house to
be safe. This is for,
protective purposes, you can say.
So
the hadith of Umhani says, however,
that Jibril Alaihi Salam, he came to the
prophet sallallahu alaihi salam through the roof. He
opened the roof
and plucked
the prophet out of the house of Umkhani,
if you will. Right?
Why was that necessary? As you can imagine
a small room that's full of men sleeping
on the ground. How are you gonna get
to the the door? I mean, it's not
a big issue. But according to this hadith,
he went through the roof.
Right?
So how do we reconcile these sets of
hadith with the previous hadith? Let's say the
prophet salallahu alaihi wa sallam was in Al
Khatim.
Ibn Hajar al Askalani, a great hadith master,
Al Hafiz.
He says that initially on that night, the
prophet sallallahu alaihi wasalam was in the house
of Umani, in the house of Abu Talib,
also known as the house of Abu Talib.
He was sleeping between Jafar and Hamza, and
then Jibril Alaihi Islam plucked him out of
that house and then took him to Al
Hakim.
This is how he reconciles
all of these hadith, and this makes total
sense. No problem whatsoever. Now
the prophet
at this point,
Jibril Alaihi Wasallam has him lie down and
he splits his chest open
and he removes his heart and he washes
his heart with zamzam. Another Hadid says with
iman. Again, Again, there's no contradiction here.
And the prophet sallallahu alaihi wasallam mentions that
it was a a tost minbaab,
a
bowl or a tray
made of gold that his heart was placed
in. So according to our sharia, we can't
use, like, utensils that are gold and silver,
eat from a cereal bowl. That's gold. You
know, it's it's not permissible. So the Ulema
struggled with this. Some of them say, well,
this is very early. This is in the
Meccan period, so these types of akham were
not revealed yet. Another more interesting interpretation
is that the bowl, this
it came from Jannah.
Right? So the fit of Jannah applies here.
And in Jannah, no problem.
You can eat from utensils made of gold.
No problem whatsoever.
So this splitting of the chest had happened
before. Some of the ulama say 2 times,
some say 3 times, but this time the
Haddu Sheytan does not remove this black clot.
So how do we understand this Hadu Shaitan?
It's very important because a lot of the
orientalists and a lot of Christian apologists, they
attack this. Habdul Shaitan means the portion of
Shaitan. Now according to this is a construct
phrase. If you study Arabic, Mudaf, Mudaf, Ilayhi,
the construct noun, absolute noun. There's 2 ways
to understand this according to the the Menten
of the Ajiromia,
which is a treatise of grammar in Arabic.
You can either use the preposition min or
lam. You can say Hadun mina shaytan or
Hadun lishaytan,
right? Either a portion from the shaytan, which
is rejected by the ulama or a portion
for the shaytan. So now the question is
a portion of what?
There's a portion of something for the shaitan
in the heart of the prophet sallallahu alaihi
wa sallam. A portion of what? So the
ulama give a beautiful answer here. They say,
a portion of mercy
that he might have had for the shaitan.
But Allah Subhanahu Wa Ta'ala did not want
him to have mercy for the shaitan because
the prophet Sallallahu Alaihi Wasallam is mercy. His
very essence is mercy.
Allah subhanahu wa ta'ala uses an islam
here. We did not send you except as
a mercy and nakira, it's indefinite. Meaning a
mercy that is uncontained, unlimited, unfathomable.
This is the prophet sallallahu alaihi wa sallam.
He didn't use a fir'l.
Allah Subhanahu Wa Ta'ala didn't say,
or something like that. He says, you are
mercy.
Right? So this is how we understand. So
this didn't happen
this time. And then the prophet Sallallahu Alaihi
Wasallam, he says that a Daba
was brought to him, which is a beast,
some sort of animal.
And he describes it,
according to the sound hadith.
He says it was smaller than a mule,
but larger than a donkey, and it was
white.
And this beast is called
Alborak,
which comes from probably from the root,
of Barak. And Barak means lightning.
Lightning.
Right? There's an interesting verse in Matthew and
in Luke
in the New Testament.
There's been tahrif, but there's been some opinion
whether,
the Mahana has tahrif or the actual text.
And some say both. There's difference of opinion.
There's
difference of opinion. Nonetheless, it's interesting because Risa
alaihi salaam according to Matthew and Luke,
and if they have something in common, that
means that the source is called Q, which
is very early. We don't wanna get into
a lot of academical jargon, but it's a
very good source of the New Testament.
And Isa Alaihi Salam is reported to have
said that the apocalyptic son of man,
he calls him the Bar Enesh
in Aramaic. He's always talking about someone to
come after him called Bar Enech. The Bar
Enech, the Bar Enech, Right? Which means the
son of man, the son of humanity.
This person has universal appeal, a universal message.
He's Alameda.
Right? He's
He's a universal prophet. He says, this son
of man,
he will come
to the west
like lightning.
He'll come as lightning.
Right? In the in the buraq, the prophet
said,
the buraq takes its front hooves and places
it on the horizon,
and then will leap and fold up the
earth like that. This is how fast the
Boraq can travel. Some of the later,
Muslims said that the Boraq had the head
of a woman and the tail of a
peacock and wings. None of these things are
authentic. The Burak is simply a white horse.
If you looked at the Burak, you said
this is a little small horse.
Okay.
Now
as the prophet sallallahu alaihi wa sallam is
going north towards Jerusalem,
he's going very fast, obviously.
But he
actually
can
describe he actually notices things as he's passing
by.
Because the prophet sallallahu alaihi wasallam is not
just looking with his eyes,
he's looking with his heart.
Right? And the heart of the prophet sallallahu
alaihi wasallam is extremely vast. So he knows
very, very particular details about things when he's
flying overhead at very high speeds.
So the heart is vast. This is why
it says in the Shamal and Nabawiyah of
Imam Tirmidhi that, you know, the prophet Sallallahu
Alaihi Wasallam had many, many Sahaba, had thousands
of Sahaba. Right? And when he would sit
in the Majlis, he would remember, I haven't
seen Fulan in a few days. Oh, how
is he doing? How is Fulan doing? How
is he doing?
He'd remember
who he hasn't seen
in a matter of days.
Right? Because the heart of the prophet sallallahu
alaihi wasallam is extremely vast.
So actually sees Musa Alaihi Salam
praying in a red in his grave, a
red dune
as he describes it.
So he goes to the temple mount in
Jerusalem.
Now
this is interesting because Allah Subhanahu Wa Ta'ala
says that
So
if you look at the Temple Mount, I
don't know how many people are familiar with
sort of the lay of the land of
the old city of Jerusalem.
But dominating the old city of Al Quds,
Jerusalem,
is this huge raised platform.
This flat, huge platform.
Right? 1800 feet,
in length and about 600 feet across. It
has a surface area of about 30 football
fields.
A quarter of a 1000000 people can easily
fit on the Temple Mount. There's 2 structures
on the Temple Mount.
Okay?
To the southern end, the southern end, you
have this building that has a black dome.
This is called Al Aqsa Mosque, Masjid Al
Aqsa.
Okay? If you go North into about the
middle of the platform and a little bit
West,
you'll find another structure called Masjid Ubatu Sahra,
the Dome of the Rock.
Okay?
Neither of these two structures
were there
at the time of the prophet Sallallahu Alaihi
Wasallam. So Does everyone understand why?
Neither of these two structures were there at
the time of the Prophet Sallallahu Alaihi Wasallam
Because these two structures were built by the
Bani Umayyah
about 7 years after Sayyidina Umar had conquered
the city of Jerusalem. The patriarch actually gave
him the keys of the city.
So what's on the temple mount at the
time of the prophet Sallallahu Alaihi Wasallam? So
when Allah Subhanahu Wa Ta'ala says, Masjid Al
Aqsa,
he's not talking about
the current
Masjid Al Aqsa that wasn't there on the
southern end. In fact, the southern end of
the Temple Mount was added by Herod
in the 1st century. That wasn't even there,
at the time of Suleyman alaihi salaam.
And actually at the time of the Prophet
Sallallahu Alaihi Wasallam,
the Byzantine Empire was in control of Jerusalem
and they wouldn't allow any building of any
structures on the Temple Mount. In fact, part
of the Temple Mount, they turned into a
garbage dump.
It was a garbage dump to insult the
Jews. So when Sayid Omar when
he actually got to Jerusalem and he noticed
this huge garbage dump on the Temple Mount,
he ordered it completely cleared away.
And the Jews at that time were not
even allowed to go into the city of
Jerusalem
since 125 of the Common Era, when the
Emperor Hadrian
kicked them out of the city, it was
illegal
for Jews to enter the city of Jerusalem.
So say no Umar, he allowed them back
into the city.
Right?
So what
is Allah subhanahu wa ta'ala referring to Al
Masjid Al Aqsa? I think, Sheikh,
Martin Lings, Abu Bakr Siraj,
I think he he has a, the right
idea. And Yusuf Ali mentions the same thing.
He says it was the site of the
old temple.
The site of the old temple.
And the site of the old heycal, the
heycal of Suleyman alayhi salam.
The site of that temple was more likely
where Masjid Pu'atul Sahra actually was.
That's the most likely position because that's right
in the middle of the platform.
And that's the right over the foundation stone
that is revered by Jews and Christians.
So this is probably where the Prophet Sallallahu
Alaihi Wasallam led the prayer. So when he
dismounted the buraq, he tied the buraq, he
prayed, the raka attained. He said, I turned
around and Jami'r al Anbiya was behind me.
Whether this was a resurrected
form when Allah Subhanahu Wa Ta'ala resurrected the
prophets,
125,
124,000
very easily could fit on the temple mount,
very easily could have fit. Or was it
the arwah, the spirits of the prophet? Wallahu
Alaihi Salam. But the prophet sallallahu alaihi wasallam
probably led the prophets in prayer,
at the current
place where we call Masjid Khuba to Sakhra.
And then he ascended from that from that
point.
Now, Abdullah ibn Mas'ud mentions a hadith that
the prophet sallallahu alaihi wasallam, he met Ibrahim
Musa and Isa Alaihi wasallam
during the Mi'raj. We don't know the exact
chronology
of this event. Whether this happened on the
temple mount after the prayer, before the prayer,
maybe in the somehow.
When did it happen? We don't know. All
we know is he did have a conversation
with Musa Ibrahim
and and Isa Alihimus Salam,
during later till Isra wal Mi'raj.
And something they discussed was a saa,
the hour and the day of judgment.
Okay?
So
in other Hadith
that supplement this Hadith, the Hadith of Jabal
ibn Abdullah Radiallahu Alaihi Wa Salam, the prophet
he actually describes the physical appearance of these
3 men.
Right? He said, Musa Alaihi Salam looked like
the men of Shenua.
Who knows here how the men of Shanua
looked like? He doesn't give any details. Right?
So the Sahaba knew what he was talking
about. However, in other hadith, he does actually
describe
more in detail
of the physical description of Musa Alaihi Salam.
He says that he was a taller man.
He was slender, well built, and had darker
skin and had curly hair.
And then he describes the Risa Alaihi Salam.
That is shorter, on the shorter side, very
fair skin and lank hair, like his hair
was wet. Right?
And he says about Ibrahim Alaihi Salam, he
says,
He says that
the nearest in appearance I've ever seen to
Ibrahim is Sahibukum,
is your companion,
meaning himself.
So they talk about Asa'a
and Musa Alaihi Salam and Ibrahim Alaihi Salam,
they have nothing to offer in this regard.
But Isa Alaihi Salam tells him some interesting
information.
Isa Alaihi Salam says, between now and the
Sa'a is my.
Between now and the hour
is my return. And the prophet Sallallahu Alaihi
Wasallam is the eschatological
prophet.
He is the Nabi'a Fiyakhr is a man.
He's the first major sign of the Sa'a.
Ana was Sa'a kahatein.
He said, me and the hour are like
this. And he put up 2 of his
blessed fingers, salallahu alayhi salallam.
So Isa Alaihi Salam is saying, but before
that happens, I'm going to return.
And then and the Christians believe in this
as well. This is called the parousiya, as
mentioned in the New Testament. And Allah Subhanahu
Wa Ta'ala indicates in the Quran
and that he is a sign of the
Allah subhanahu wa ta'ala also says,
He will speak to the people in childhood
and as a mature adult.
At ibn al Josi, he says,
this stage of life begins at age 35.
And Isa Alaihi Salam ascended
according to one opinion, 31, the dominant opinion,
33.
So he hasn't spoken
kahlan
yet. So he's going to return and speak,
as an old man, if you will, or
a mature man.
And then Isa Alaihi Salam, he tells him
about the Dajjal. He says, I'm going to
kill the Dajjal outside Baytul Maqdis.
And the prophet sallallahu alaihi wa sallam actually
gave information about the Dajjal
that no other prophet gave to his Ummah.
Right? He said, I'm gonna tell you something
about the Dajjal
that no other prophet told their Ummah.
He says,
He is one eyed and your lord is
not one eyed. And he says written on
his forehead
is kafara.
The letter is kafara.
Right?
So, allahu 'alaam. We don't wanna get into
politics.
We don't wanna get into the conspiracy stuff.
But you know the one eye is the
sign of the Novus Ordo Seclorum,
the New World Order, the New Secular World
Age, that a lot of people around the
world are trying to bring into existence.
It is a chief symbol of the Freemasons.
It's on the back of the dollar bill,
the seal of the United States of America.
Right? That's the the eye of the sun
god, Ray.
Right? Which represents the kind of Dajalic system
of a one world type of government.
Right?
No more politics.
But one more thing I'll mention.
There's a hadith of the prophet Sallallahu Alaihi
Wasallam in Beihakih in Abu Dawood, which he
says, there'll come a time
when the will invite themselves to the killing
of Muslims
like they're inviting to a banquet hall.
Are we very small in number?
No. You are many, but you're like the
the scum of the ocean.
You're like scum.
There's nothing to you. You don't have quality,
just quantity.
Right? One of these organizations,
you can do research on this,
is called the Council on Foreign Relations.
Just do research on it.
File it in your head. The Council on
Foreign Relations
whose initials are cfr.
Kafara. Allahu Adam.
Anyway, and then the prophet Sallallahu Alaihi Wasallam,
he's told from Isa Alaihi Salam
about
Gog and Magog.
Right? As they're
talked about or translated in English. And he
says that they're going to basically run amok
on the earth, and they're going to consume
all of the earth's resources.
Right? As Allah Subhanahu Wa Ta'ala says,
they'll come down from every direction
running amok. And Isa Alaihi Salam says, I'm
going to make du'a to Allah Subhanahu Wa
Ta'ala, and they will die in their tracks.
And then their stench is gonna fill up
the earth. And I'll make another dua, and
the rains will will come and wash them
away.
These are some
informations
that are coming to the prophet
from Isa Alaihi Salam
on the night of Israel and
Mi'raj.
At this point then,
2 vessels
are presented to the prophet Sallallahu Alaihi Wasallam.
One has leban and one has kamar. One
has
milk and one has wine.
And Jibreel alaihi wasallam says you must choose
1. And whichever you choose, it has implications
for your ummah.
So wine or we start with milk. Milk
is
pure. It's nourishing. It's nutritious.
It strengthens the frame. It's calcium. It strengthens
your frame.
Right? And the prophet
said milk is the only food that can
be a food and a drink at the
same time.
Milk is a food and a drink at
the same it's the only food like that.
Right?
Or hamar, which of course
is old grape juice that has bacteria
and smells like urine
and intoxicates.
Right? So the prophet Sallallahu Alaihi Wasallam, he
chooses the milk, and he says you have
been guided to the path primordial,
the deen of the fitra.
Right? Because this is the first thing that
the child will drink from the mother is
the milk.
So this is a deen
that appeals to the fitzra of the human
being.
Whereas Christianity chose wine,
right? During the Eucharist, this is one of
the sacraments of the Christian religion.
Right? They chose wine, sanctified it. That's why
the theology of Christians
doesn't jive well
with the fitra.
And I'm gonna tell a story about my
daughter. She's probably not gonna like it. But
when she was about 7 years old,
she was sitting at the dinner table. She
was doing her Arabic homework, and I was
flipping channels, which is a bad idea. Right?
So don't do that. When a child is
doing homework, turn off the TV.
Anyway, so I'm flipping channels, and this Christian
preacher comes on. I like to listen to
Christian preachers. They're very interesting people.
They talk for 3, 4 hours, and it's
just hot air. You don't get a single
point of what they're saying. Because it's all
from the Hawa. Right? Hawa is like hot
air. Right?
The prophet says he was saying, does this
mean from Hawa. He give he gives you
gems. He gives you something to go off
of, something to guide you. Anyway, so this
Christian preacher is talking about God came to
the world, and God came down to the
earth, and so on and so forth. And
my daughter's doing her homework, and she stops,
and she looks at the TV, and she
says, God, earth?
Negative.
So this is her fitrah, Yani.
7 years old. This just didn't make sense
to the innocent child.
Right?
Sometimes the intellect gets in the way, though.
We'll talk more about that. We'll talk about
more
Insha'Allah.
So anyway, he picks the milk. Now he
begins an Ascension, his Uruj into the Samawat.
And these Samawat are not the Jannat.
Right? These are not the paradises.
These are Samawat.
Okay? And he meets 7 prophets
in various
Samawat.
And it's interesting. The ulama say something really
interesting here. They say, if you look at
the prophets that he met, there's actually some
sort of
foreshadowing or typology that's going to happen in
the life of the prophet sallallahu alaihi wa
sallam. So he meets Adam alaihi salaam in
the Sanah of Dunya. This is the first
heaven.
Right? The first heaven is called a samah
of dunya. This is the perceptible universe.
The perceptible universe. The universe that has stars
and planets and galaxies.
Because Allah Subhanahu Wa Ta'ala
says,
We have decorated.
We have beautified
the first heaven with lamps
or lights.
What are these lamps or lights according to
the Mufasareen?
These are stars.
So all of these images we're getting back
from the Hubble Telescope and whatnot of galaxies,
thousands of light years away, whatever they're saying.
This is just a Samatul Dunya.
This is the first heaven.
Beyond that, there's 6 more. And beyond that,
there's something else.
So he meets Adam, alayhis salaam,
in the salaat of dunya. And as we
know, the ilemmat, they point something out here
really beautiful. They say just as Adam alaihis
salaam was exiled from the garden,
the prophet Sallallahu Alaihi Wasallam will also be
exiled from Mecca.
You see, there's a Mohammedan typology here. If
I can use that word, A foreshadowing of
something that's going to happen very shortly to
the prophet Sallallahu Alaihi Anhu. That's why these
specific prophets, he doesn't meet Nur.
He doesn't meet,
Yahu, Ismael. He doesn't meet these prophets. Zakaria,
he doesn't meet them. There's 7 specific prophets.
So in the second heaven, he meets Isa
Alaihi Salam, Isa ibn Maryam, and Yahya ibn
Zakaria.
Right? So these are cousin prophets. Now what's
the significance here is that both of these
prophets
were
persecuted by their own people. 1 of them
killed and one was attempted to be killed.
Yahya alaihi salam was decapitated by a puppet
king of Judea, a Roman puppet,
right, named Herod,
Herod Antipas.
So the story says in the New Testament
that Herod, he it was his birthday. It
was his mole. Right? So you have all
these guests in his palace, and he wanted
his own niece to dance in front of
all of the men. This is this is
called a dayuth. It's a worse type of
man. The worst thing you can call an
Arab is a
Someone who doesn't care about women, doesn't care
who looks at his wife, doesn't care what
his wife wears, actually likes it. Yeah, look
at my wife. Look what I have. It's
called the
youth. So he says, dance. Dance.
Her name was, Sadume according to the New
Testament.
So then she says, I'll dance, but on
one condition, you have to bring me the
head of Yahya Alaihi Salam on a platter.
So he says, fine. So she dances, and
they bring the head to her.
Cousins, their contemporaries with Yahi Alaihi Salam, but
they did not kill Isa Alaihi Salam. In
fact, we've mentioned this many, many times. The
name of Risa alaihi Salam in Aramaic
is Yeshu'a.
Yeshu'a is an ism nafruel.
It's a passive participle.
The root is which means to save. What
is the passive participle to save is the
one saved.
This is what his name means.
The one who was saved.
Right? Yeshuah. So the oh, if you study
Hebrew, very similar to Arabic. Like in Arabic,
we say,
They see the oh in the middle?
That means passive.
The action was done to it.
The one saved by Allah Subhanahu Wa Ta'ala.
This is literally what his name means.
So then,
we have the prophet Sallallahu Alaihi Wasallam, 13
assassination attempts
during his life by different people.
In fact,
just before the Hijra, the Quresh had sort
of an emergency.
Right? This was kind of a city council.
And they said, what are we gonna do
with him? And according to Sira literature,
this strange
black figure is wearing black clothes.
He came into the They call him Shekhun
Najdi.
Shekhun Najdi. He comes and he sits and
he listens for a little bit.
Listening to the deliberation. What are we going
to do about the Prophet Sallallahu Alaihi Wasallam?
He says, what do you think we should
do?
Right?
What is your opinion? He says,
just kill him. He says, oh. And Abu
Jahan says, great.
And he takes credit for the idea. The
shayefun majdi was a shaitan
that come into the majlis. So this is
one of the first assassination attempts of the
Prophet Sallallahu Alaihi Wasallam. Ibn Mas'ud actually says
that part of the reason why he had
passed,
is because of the poison that he had
ingested. Ibn Mas'ud mentions this, that a Jewess
from Bani Nadir gave him some poison many
years earlier,
and he had ingested it. 1 of his
companions actually died because of it.
And, but Allah Subhanahu Wa Ta'ala had prolonged
his life,
as a Marjiza because he had to finish
his Risala. But the ulama mentioned, even Mas'ud
mentions that he actually died the shahid. He
was given the honor of of the of
istishhad
Wallahu 'alam.
In the 3rd heaven, he meets Yusuf alaihis
salam.
Yusuf alaihis salam, what happened during his life
is that he was persecuted by his brothers.
Right? Persecuted by his brothers. And then his
brothers came to him
begging,
have mercy, have mercy.
Right? And he forgave them. So if the
prophet sallallahu alaihi wasallam being chased out of
Mecca, and he's attacked
several times,
and then he comes back into Mecca,
your noble brother, your noble brother. And what
does the prophet sallallahu alaihi wa sallam say
to them? He quotes from Surah Yusuf
and
said, Exactly what Yusuf alaihi wa sallam had
told his brothers. There's no blemish on you
today.
Right? Another typology of the prophet Sallallahu Alaihi
Wasallam. In the 4th heaven, he meets Idris
Alaihi Salam, who's called hanuk in Hebrew or
Enoch. Idris,
not much is said in the Quran about
Idris alaihi salaam except what kurfil kitabi Idris
in the hukana.
Relate or remember in the book the story
of Idris.
He was a, siddiq. He was truthful and
a prophet, and we raised him to a
high place. And the 4th heaven is a
very high place. Now keep in mind, however,
these 7 heavens are not indicative of the
maqam of the particular prophet.
They're not commensurate with the Muqam or daraja
of the particular Prophets that are found in
them because these are not Jannat. In fact,
all the Prophets are in the 7th heaven
because Isa Alaihi Salam is from Ulul Azmi
minarusul.
He's one of the 5 most exalted prophets,
but he's in the 2nd heaven whereas
Ijalice is in the 4th heaven. By consensus,
Risa alaihi salam's daraja or mukam
is higher than Idris. So why are they
found at these different levels?
We have to do further research and see
what the ulama say about it. Anyway,
just as Idris was raised,
We have raised your dhikr to the Prophet
Sallallahu Alaihi
Wasallam. We mentioned this many times in the
past that right now, somewhere in the world
somebody is shouting,
On the earth, the vicar is exalted.
This is happening 247
around the clock,
every single second of every single day until
Yom Al Qayama. Somebody is saying,
Muhammad loudly somewhere.
And if you just forget about what's going
on in the summa of dunya, what's going
on in the malakut
It's ajeeb. How the Prophet's name has been
raised because Allah Subhanahu Wa Ta'ala, yusali alay.
Allah
prays upon
or blesses the Prophet Sallallahu
Alaihi Wasallam. And that's enough. If Allah
praises
you, nobody can debase you. Nobody can say
anything to you. Even if the whole world
was insulting you, and wanting to kill you,
and denigrating you. If Allah is pleased with
you, Allah is totally sufficient for you.
And then in the 5th heaven, he meets
Harun alaihis salam. And the interesting thing about
Harun alaihis salam is that initially he was
hated by his people. And this is what's
going on with the prophet during this time.
That's why he's sleeping with a group of
men in a small room because he's afraid
of people coming in and massacring them. Right?
His people hated him at this time. But
then
because Harun alayhi salam, they came and said,
fashion the golden calf. In the Torah, it
actually says he acquiesced and said, fine, let's
make a golden calf, which is mustahir, impossible
for a prophet to do that. A prophet
cannot disobey Allah Subhanahu Wa Ta'ala. In the
Quran, it wasn't Harun alayhi salam. It was
this man called Asam Iri who did that.
Right? So they got angry according to the
Quranic narrative. They were very angry with Harun
alayhi salam. They wanted to kill him. That's
why Musa alayhi salam when he descended Sinai,
he came to Harun alayhi salam. He took
him by the beard
of Musa alayhi salam and Shiddha.
Right? Very tough. One time he punched the
angel of death,
his eye fell out. You don't mess around
with Musa Alaihi Salam. That's why the prophet
he said, say, Nurmur is like Musa.
Don't mess around with Umar.
Right?
So,
anyway, he took haru by his beard, and
he said, no. These people are going to
kill me. I didn't do anything. Right? So
on and so forth.
So the prophet sallallahu alaihi wa sallam was
hated by his people. Why? Because he wouldn't
fashion for them their golden calves,
Alad and and Uzza and Manat. He wouldn't
worship these gods. He was very uncompromising.
When he finally took Mecca, they said, said,
okay. One day of 1 hour, we'll we'll
worship Al Uzza.
Nope.
One minute, one second. No. One day? Nope.
Nothing.
It's shirk. Of course not. Kufur. You can
never be pleased with Kufur. A prophet is
never pleased with Kufur. A mumman is never
pleased with Kufur.
Kufur. If you're pleased with kufur, this is
kufur.
Right?
So the the people of the Prophet they
hated him initially, and then they came to
love the Prophet Sallallahu Alaihi
Wasallam. In the 6th heaven, he meets Musa
Alaihi Salam.
And
there's a lot of similarities between Musa Alaihi
Salam and the prophet sallallahu alaihi salam. And
if you wanna take a class with me
on comparative religion,
we'll study a prophecy. And doctor Omar Forough,
he actually may Allah preserve him. He says
he quoted Deuteronomy 18 18 and said, that's
the verse, the definitive verse that establishes the
responsibility
of Ahlul Kitab to believe in the prophet
sallallahu alaihi wasallam. That Allah will raise a
prophet like Moses
from the Israelite brethren.
And God will speak to him words, and
this prophet will repeat those words. And this
is the prophet sallallahu alaihi wa sallam. So
if you read the Quran,
you'll quite often find a correspondence
between the 2 prophets. Musa Alaihi Salam and
the Prophet Sallallahu Alaihi Wasallam. We sent, for
example, Surah Musa Mil. We sent a prophet
unto we sent unto you a prophet to
be a witness just as we sent a
prophet unto Firaun.
Alright? So Musa Alaihi Salam and the prophet
says, there's a correspondence there. Warak Ibn Nulfa
knew about this prophecy.
He said, There has come unto you the
great law just as it came to Musa
Alaihi Salam. So Musa Alaihi
Salam, he knows the type of difficulties
that the prophet Sallallahu Alaihi Wasallam is going
through. In the 7th heaven, he meets Ibrahim
Alaihi Salam.
And for Ibrahim alaihi salam, of course, he
inherits the rights
of the Hajj.
Now, in the 7th heaven,
the Prophet Sallallahu Alaihi Wasallam, he saw
major ayaat,
major signs
of Allah Subhanahu Wa Ta'ala. First, he saw
the Baytul Ma'amur. The Baytul Ma'amur is the
celestial Kaaba,
the Kaaba of the heavens.
Right? So directly above the earthly Kaaba in
Mecca,
in the 7th heaven is the Baytul Ma'amur.
Right? And the ulama say, if the Baytul
Ma'amur fell to the earth, it would fall
right on top of the earthly Kaaba.
And the prophet sallallahu alaihi wa sallam said,
70,000 angels enter their Beitul Ma'mur.
Every day, 70,000
angels enter the Beitul Ma'mur and they don't
leave. This happens every day, which gives you
an idea how many Malaika there are. There
are way more Malaika than there are jinn
and ins and haywanat. Right?
And Ibrahim
according to one tradition was leaning on the
Baytul Ma'amur
when the prophet sallallahu alaihi salaam saw him.
And then he saw the jannat. He saw
the heavens. The sorry. The the the gardens.
He saw paradise,
which were in the 7th heaven. And then
he saw Jibril Alaihi Salam
in his true form.
This was the second time he had seen
him in his true form. We'll talk about
the first time InshaAllah Ta'ala. And Jibril Alaihi
Salam had 600 wings,
600 wings.
And then he saw something called as.
This is the lote tree of the outermost
region.
The lote tree, it's a tree,
shajara,
of the outermost
region.
This is the end of the 7th heaven.
Imam Nawawi says, the trunk of the lote
tree begins in the 6th heaven,
and its leaves or branches
extend
into the 7th heaven. So this is a
massive, huge
celestial
tree that is created by Allah Subhanahu
Wa Ta'ala.
According to Sahih Muslim and Bukhari, on the
authority of Abdullah ibn Mas'ud and Anas ibn
Malik,
The Prophet Sallallahu Alaihi Wasallam said
that, The fruits of the siddhala tul Mun
Tahaa
are like the jars of the people of
Hajar.
The jars of the people of Hajar. Who
knows how the jars of the people of
Hajjar look like?
We don't know how they look like. But
the Sahaba, they knew what he was talking
about. And apparently,
say that they were huge storage jars as
tall as a man.
These are the fruits. These look like the
fruits of Asidratul Muntaha.
The prophet
said, the leaves of Asidratul are like,
are like the ears of elephants.
Now there's no indication that the Prophet Sallallahu
Alaihi Wasallam actually saw an elephant during his
life, but this is how he describes it.
The first elephants actually actually a funny story.
The first elephants actually came into, Medina during
the time of Imam Malik.
Right? He was teaching the Mu'athaw, and he
had a group of students that were in
front of him. And a caller called out,
there's elephants outside.
So all of his students left except Yahya
ibn U Yahya. One man sat in the
front row. And Imam Malik, he stopped, you
know, take a break. He said, aren't you
gonna go and see the elephants?
And he said, I didn't come for the
sake of elephants.
Right? So this has become like an idiom
in Arabic.
Right? That if you go somewhere for an
important purpose and someone's talking about God knows
whatever, you say, come on. I didn't come
for elephants.
Let's get to the point.
Let's study the hadith.
You see the idiom?
Anyway
And then the prophet sallallahu alaihi wa sallam,
he sees
these colors.
These colors are enshrouding
and enveloping
the leaves of Asidratal Muntaha. Different colors
like waves
flowing over changing the tree. The tree is
dynamic.
It's changing colors.
And these are colors that are outside of
the spectrum.
The prophet
said,
I can't even describe to you what these
colors are. I've never seen these colors
that are going through the leaves and the
trunk of Asidratul
Muntaha. This is truly an unbelievable
spectacle.
And then he said, there's
There's
butterflies of gold that are flying around.
And there are flying around.
So Allah Subhanahu Wa Ta'ala,
he says in the Quran that was recited
by Qari Umar. May Allah preserve him.
When the Sidra was enveloped
or enshrouded
with whatever it was enshrouded.
So Allah subhanahu wa ta'ala, he leaves it
ambiguous.
Right?
Whatever it was, doesn't go into details. But
the commentators say these
these dynamic colors outside of the spectrum flowing
in and out passing over the Sidra like
waves, butterflies of gold flying around, these
huge
fruits that are as big as jars, as
big as a man,
and shrouding and enveloping
as sidduratulmuntaha.
And then the Prophet Sallallahu Alaihi Wasallam, he
said, I saw 4 rivers at the base
of a Sidratul Muntaha.
Nahrani,
Bartinani.
2 rivers that are hidden, and these are
Al Qathar and As Sal Sabil.
And then,
2 rivers that are apparent,
and these are the Nil and the Forat.
The Nil is in Egypt in Misr, and
the Forat is in Iraq.
So these are earthly rivers. How how is
their origin at the base of a Sidrat
al Muntaha?
We don't know.
In fact, Genesis chapter 2 in the Torah,
just an FYI.
Genesis chapter 2 also mentions that there's a
river that's flowing out of Eden, Gan Eden
as it's called in Hebrew. Gan Eden is
the Garden of Eden
or
is translated
the Garden of Eternity.
This river becomes
arvaarosim
in Hebrew. Arvaarosim
or arbaatruruus
becomes 4 heads.
Right? So there's something confirmed
in the in the Torah. We don't need
the Torah.
The Quran is sufficient. That's just an FYI
for you.
And then at this point, Jibril Alaihi Salam,
he says, yeah, Muhammad Taqaddam.
Oh, Muhammad, you go forward now.
Okay?
So Jibreel Alaihi Salam cannot go beyond a
Sidratul Muntaha.
And the Prophet Sallallahu Alaihi Salam, he goes
beyond a Sidratul Muntaha. And according to some
traditions, Jibril alaihi wa sallam says, if I
go further, I would combust into flames.
Right?
Because even though Jibril alaihi salam is the
teacher of the prophet sallallahu alaihi salam, the
prophet sallallahu alaihi salam has the highest station.
Right? So sunnah ulema say, obviously, the prophet
sallallahu alaihi wa sallam, when he went beyond
the he
was wearing clothes, he had sandals. Why didn't
his clothes and sandals burst into flames?
And the ulema say because there's
with
the vat of the prophet.
There's a connection to the prophet.
His sandal is connected to his foot.
They say, it's a great lesson here. If
you have strong itisal,
a strong connection
with the prophet sallallahu alaihi wa sallam, then
the fire won't you won't burst into flames.
You won't be put into flames.
You won't be put into flames. Have a
strong connection to the prophet sallallahu alaihi
wa sallam.
According to Sahib Bukhari, the Prophet sallallahu alaihi
wasallam, when he went beyond the sutulatul Mun
Tahaa, he heard some scratching,
scratching.
So according to his sound hadith, the first
thing the first thing that Allah subhanahu wa
ta'ala created was Al Qalam. And he told
the Qalam,
Right?
And the Kalam wrote all
of history,
meta history,
everything. It was writing.
Right? So the ulama say here that he
heard the qalam
writing, and there's no scribe. The pen is
writing because no living creature
is beyond this point.
Only the prophets, Muhammad sallallahu alayhi wa'alehi wasallam.
There's a book with him above the Arsh.
So he comes into the presence of Al
Kalam.
And Al Arsh, he's at the base of
the Arsh. And at this point or this
Maqam,
Allah Subhanahu Wa Ta'ala, he speaks to his
Habib directly and the prophet sallallahu alaihi wasallam
according to a strong opinion.
He,
experiences the roya,
the beatific vision
in which he sees Allah subhanahu wa ta'ala.
And they say, how did he see him?
It's
a modal.
It's impossible to describe. With his eyes, with
his heart, with his ruh, with his s,
how did he see him?
Allahu
Alem.
But this is a reality for the people
of paradise. Imam Abu Jafar Atahawi says,
The Ruya is a reality for the denizens
of paradise.
The people in Jannah will see Allah. So
why can't the prophet sallallahu alaihi wa sallam
see him conceivably? Because the Prophet is what?
He's better than the people of paradise. The
Prophet is better than paradise.
He's better than paradise.
Certainly, this is
conceivable for the Prophet salallahu alaihi wasalam to
have seen Allah Subhanahu wa ta'ala. How did
he see him? Allahu 'alam. But Allah Subhanahu
wa ta'ala says,
That you love the the fleeting
gratification, the quick
gratification, and you put off the afterlife,
on that day, faces will be beaming,
glowing,
gazing at their lord.
Gazing at their Lord. Allah subhanahu wa ta'ala
says in another surah, I think in surah
Yunus, if I'm not mistaken.
If I'm not mistaken in reciting the ayah,
for those people of Ihsan, there's a good
thing,
And
something something
extra. A little extra. And Imam Ghazali says,
This is
not something a little extra. This is it.
This is the ruya.
This is the beatific vision of Allah Subhanahu
Wa Ta'ala, which is the greatest felicity
in imaginable for a human being.
The greatest joy imaginable
is gazing upon Allah Subhanahu Wa Ta'ala.
There's no modality. We don't know
how.
Anyway,
so make it clear. Notice I mentioned in
this maqam,
he experiences the vision of Allah Subhanahu Wa
Ta'ala.
We didn't say
because Allah Subhanahu Wa Ta'ala transcends
Maqam.
Means place.
Right? You are sitting in a place.
Are you not? We're sitting in a maqam.
That that means that Allah cannot reside in
a maqam because
There's nothing like the likes of God.
Allah who can
Allah was
without before any type of place.
And he is now exactly
as he was.
Allah exists without place.
No space, time, direction, materiality.
Allah transcends
all of these because these things are found
in creation and
Allahu
mawjudun
kablalarsh
Allah is.
Right? He has
Period. Allah is being
Allah's being
Allah's
existence
is completely
non contingent.
Our existence is contingent
upon Allah Subhanahu Wa Ta'ala. In other words,
we don't have to exist.
If you didn't exist, the world would get
along just fine. And people think when they
die, that's the end of the world. When
I die, oh, there's gonna be so much
turmoil.
When you die, your next door neighbor is
gonna wake up and have his bowl of
Cheerios
and read his newspaper, and you're dead. And
you're thinking, why isn't he caring about me?
Life goes
on.
You're a contingent being. You don't have to
exist.
Right?
So people ask me, where is God? You
know, people get into these
these fitna.
Where where is God? The question, where is
God, is incorrect.
The question is incorrect. You cannot answer an
incorrect question.
Right? Can you answer an incorrect question? What
if I say, where do the whales
fly? The whales,
the humpback whale. Where does it fly? Can
you answer the question?
So
and with Allah as the greatest similitude, this
is an example for you. That it's against
that It's against the nature of God to
reside in a place. Just like it's the
against the nature of a whale to fly
through the air.
Where does the eagle swim?
Right?
So he goes, where is God?
Where is
There's no
with Allah
So there's no physical body sitting on this
throne here. When the prophet sallallahu alaihi wa
sallam goes to the base of the Arsh,
there's nothing made of jarm, of matter. It
doesn't have a space, time, directions. It's facing
a certain No. No. No. No. None of
these types of things.
That's why many of the Jewish theologians in
the Middle Ages,
the most celebrated theologians like Joseph Albo, Maimonides,
and Bahia, they all wrote in Arabic because
they took from Muslim theologians.
And
Via negativa,
the the way of negation.
What does that mean? That means we can
say more about Allah, about what Allah is
not, than what Allah is
when we talk about the essence of Allah.
We talk about the essence of Allah, we
can only say what it is not, not
what it is.
Why Allah subhanahu wa ta'ala uses negative statements
in the Quran.
There is not
anything that resembles him remotely.
And there is nothing that resembles him.
And
the And there is nothing whatsoever comparable unto
him.
Right?
Now in the Mustadrak of Al Hakim, quoted
by Imam Suyuti in the Jalalayn,
and
I saw my Lord,
the exalted and transcendent.
This is a hadith.
How did it happen? Allahu'alam.
Then Allah Subhanahu Wa Ta'ala, He
inspired
his servant with whatever he inspired him with.
Again, ma oha. This is ambiguous. Allah doesn't
go into details.
Right? We will never know exactly the extent
of this
whatever he inspired him with. We don't know.
In the Hadith
of Sahih Muslim. He mentions 3 things that
were given to the Prophet Sallallahu Alaihi Wasallam
during this time. Only 3 things that we
know of.
But what is the reality? Allahu Alam.
He says, The prayer was given to the
Prophet Sallallahu Alaihi Wasallam. It was made fard.
The kawatin
of Al Baqarah, the last two verses of
Surat Al Baqarah
were given directly into the heart of the
Prophet Sallallahu Alaihi Wasallam without Jibreel alaihi salam.
Because Jibreel alaihi salam is not in this
place at the base of the Arsh, in
this Maqam
at this station.
Right? It's only the prophet sallallahu alaihi
wa sallam.
The end of Surah Ba Farah, which actually
contains our essential creed.
The prophet sallallahu alaihi wasallam said about these,
I attain that these are from the treasures
from underneath the throne of God.
Right?
And to the end of the Surah.
This contains our essential creed
that was given directly to the Prophet Sallallahu
Alaihi Wasallam into his heart by Allah Subhanahu
Wa Ta'ala without any type of
intermediation
from Jibril
And then a for the mumineen of Jannah,
a promise to the believers
of paradise.
3 Three things were given to the Prophet
sallallahu alaihi wa sallam during this time. The
prayer, the salawat
was made fard,
the kawatum of albatara, which which attains our
essential creed. One of my teachers said he
went to some Islamic Center
and they said, Brother, what's your aqeedah?
And he said, Hawatim Al Baqarah.
And he said, That's not good enough.
That was good enough for Allah He
said, No, you need to tell us more.
And he said, Hadith Jibril,
not good enough.
Give us something more.
He said, Surah told not
good enough.
Is a third of the Quran.
Right? Hadith Jibril is
an exalted Hadith.
What what do you want me to say?
No. Tell us. You know what we mean.
What's your Aqeeda brother?
Right?
Anyway.
So then,
the Prophet Sallallahu Alaihi Wasallam, he begins a
descent, and he goes by the 7th heaven,
and he goes to the 6th heaven, and
he sees Musa alaihi wa sallam, and Musa
alaihi wa sallam says,
What were you ordered?
Why does Musa Alaihi Salam say this and
not Ibrahim Alaihi Salam? The ulama say, that's
because Musa Alaihi Salam experienced
something like this,
but on a smaller scale.
Right? Musa alaihi salam was called up to
Turasina,
Mount Sinai.
And he was there for
Arba'in al Layla, 40 days.
Musa alaihis salam knew when he went to
the mountain, something would be given to him.
The mitzvah, the commandments of God, the Torah
was revealed to him. So Musa alaihi salaam
knows when a prophet is ascending like this,
something is going to be given to him.
Right? So he said, what were you ordered?
This really shows the tafdil of the prophet
sallallahu alaihi wa sallam.
That Musa alaihi wa sallam climbed a mountain
called Sinai on earth. The prophet sallallahu alaihi
wa sallam, was on the Sinai on high,
if you will. Sorry, I have bad jokes.
40 nights for Musa Alaihi Salam,
1
night. One night,
all of this happened,
not 40.
Musa alaihi salam, he spoke directly to Allah
Subhanahu Wa Ta'ala.
Right? Through the shajarah, the burning bush as
it's called. The bush in the sacred valley
of Tawah, and he had to remove his
sandals.
Right?
Whereas Allah
spoke to the Prophet sallallahu alaihi wa sallam
beyond
a
bigger shajarah.
Right? As sidduratulmultaha.
And he kept his sandals on. These are
some of the things that the
the, ulama mentioned.
So Musa alaihi salam, he knew. So he
says the prophet sallallahu alaihi wa sallam says,
I was
ordered
I
was
ordered 50 prayers.
Go back to your Lord and ask for
a reduction.
He said, why? Because I dealt with some
people.
I've dealt with some people,
and they're never
not even close.
So the prophet sallallahu alaihi wa sallam
According to it, there's a hadith in Imam
Ahmad
that, the prophet sallallahu alaihi wa sallam, when
he heard that from Musa, he looked at
Jibril for permission.
Like he was like he was wanting some
Ishara from Egypt.
Is
that okay to do? Right? And there's a
great lesson here that if someone gives you
advice, even if it's a doctor, and it's
a little troubling, you should always get a
second opinion.
Right?
So the prophet shalom,
he looks at Jibreel alaihi salam, and I
don't know, Jibreel nodded or did something, gave
him the thumbs up. Allah will give okay
sign.
You know? So the prophet says, he goes
back up.
And whether he went up in person or
he made dua,
and then this was cut to 40. We
know the story of 30,
20,
10,
5.
Right? So he goes back to Musa, alaihis
salaam.
Says, what is it now? He said, 5.
Go back to your Lord because I've dealt
with some people,
and they're not going to do that.
So
the prophet sallallahu alaihi wa sallam,
he says, I asked my lord until I
was a little
embarrassed.
That's enough.
5. Right? And obviously Allah
knew that it was going to be 5.
And then a voice was heard according to
the sound hadith,
a voice was heard. This is the voice
of Allah Subhanahu wa ta'ala.
My order has been established.
I have reduced the burden of my servants.
It is 5, but the reward is 50.
It is
5, but the reward is 50. And this
really shows the importance
of the salah,
that it was given
to the prophet sallallahu alaihi wa sallam as
far
beyond as Sidratul Muntaha. And there are Muslims
who don't even pray.
If you're not praying 5 times a day,
we have serious issues.
If we're not doing the the salawat, we're
not doing them on time, fajr, duhr. It's
17 raka'at.
Some people say, oh, no. You have to
do the sunnah, then you have to do
some nafila, then I have to do tahajjud.
Start with wudu and do 17 raka'at.
And then add the 2 before fajr. And
then give yourself be patient with yourself, but
not too patient. You gotta push yourself a
little bit. If we're not doing the 5
daily prayers, there's something wrong with us. The
prophet sallallahu alaihi wa sallam said in the
Hadith, the difference between a kathir and a
Muslim is a salah. Now
most of the
Mujadateen say this is a qualitative difference, not
an essential difference. Meaning that a Muslim who
isn't praying has the qualities of a kafir,
but he can still be a Muslim. But
Ahmad ibn Hanbal,
he said, no. It's an essential difference that
if a Muslim isn't praying, he's a kafir.
So we have to be very careful about
this. This is a big opinion. Ahmad ibn
Muhammad,
this is his opinion that we miss prayers.
We're entered in the state of Kufr. That's
why he said that, you know, if a
Muslim wasn't praying until he was 19, 20
years old, he doesn't have to make up
those prayers. Do you know why? Because he
was a catheter.
He didn't make up those prayers.
Right? So we have to be very, very
careful. This is a this is a a
gift that was given to the prophet sallallahu
alaihi wa sallam, Gave him the salah.
During this time, beyond the siddhiratul Mun Tahaa.
What time do I have to to stop?
10 of? 10 of? It's already passed up.
10 after?
10 o'clock this time. 10 o'clock.
Okay.
I'll try to get through what I wanna
say here, Insha'Allah. Maybe we'll go a few
minutes over if that's okay with people.
If not,
be gentle with me.
So the prophet
at this point, he goes to Umhani, and
he tells her what happened. He says, I'm
going to go tell the Quraysh. We're sitting
in the hijr. She says, no. Don't go.
They're gonna make fun of you. He says,
no, Wallahi. I'm gonna tell them now. He
goes to the hijr, Ismail. He tells them
what had happened, and they're literally falling over
each other laughing at him.
And now you laugh so hard, you can't
even stand.
Right? And you start making noises like a
donkey.
This is what they were doing. This is
how hilarious it was to them.
Many Muslims
actually apostated
Muslims in Mecca. There's no Munafiqeen in Mecca.
Munafiqeen are in Medina.
Why? There's no hypocrites in Mecca.
Why? Because in Mecca, it doesn't pay to
be Muslim.
In Medina, it might pay. There's Hanima coming
into the city. You still have to make
hazwan things like, oh, you make excuses. Oh,
I can't go. I have a sick mother
and blah blah blah blah blah. Give me
some of that Hanima and wore booty. And
there's Munafattein in Medina, but not in Mecca.
Not easy to be Muslim in Mecca.
Many of these people left. And this is
interesting.
What did they do? They judged Allah's power
against their own intellects,
which is obviously erroneous because Allah subhanahu wa
ta'ala has power
has power over all things. He has.
He has,
absolute
and qualitatively
infinite power.
Right? So Allah subhanahu wa ta'ala can certainly
do things that you cannot conceive of. Ibnu
Qayyim said, one of the roots of all
fitna is when we subjugate our revelation
to our intellect.
We subjugate the revelation to our intellect.
Intellect is extremely important. No doubt about it.
We needed to make sense of the world
to establish justice on earth. We need the
No There's
no difference of opinion about that. Aqal is
very important. But there are certain things that
we believe in as Muslims that are called
These are supra rational events that are given
to us in scripture that are binding upon
us, part of our aqeedah to believe in
them.
So if you say, I don't believe in
the Isla because it doesn't make sense to
my mind. Are you saying Allah subhanahu wa
ta'ala can't do that? He can't take a
man from Mecca and put him in Medina
in 1 night? Allah can't do that Just
because you can't think of Allah you can't
think of how that can happen?
That means Allah can't do it?
No. Allah can do it.
Everything to him is very, very easy.
The Akal has a jurisdiction. It has a
limit.
If I think as hard as I can,
I cannot think about I cannot remember what
I had for lunch 2 years ago
from this night? What did I have for
lunch?
If I thought about it for 2 years,
it'll never come to me. That means my
Akal is extremely
limited.
There's something there. No doubt about it. Right?
Obviously, there's something there. I pass business calculus.
I got a b minus though.
But there's something there. It's not there's not
a lot there
for me, but there's something there. Right?
But we never subjugate the revelation under the.
This is a Mu'tazilite
type of thing. A rationalist belief. Doesn't make
sense to me. It's impossible. It doesn't happen.
So you know people know it's postmodern,
we live in this deconstructionist
mentality. There are no miracles. There's no normative
Islam. There's no objective morality. Truth is all
relative.
You know, I'm a progressive Muslim. I'm progressive.
All the religions are equal and the same.
There's no
all
Well, if you think progressive
is placating human beings and disobeying Allah Subhanahu
Wa Ta'ala, that's not progressive. That's very stupid.
It's very ignorant.
So here Muslims I hear Muslims all the
time. Quoted a hadith one time. This Muslim
came up to me and said, you know
this hadith you quoted a lizard speaking? Come
on, brother. This is ridiculous.
This is what he said to me. How
can a lizard speak?
Right?
A tree trunk the lizard speaking is there's
weakness in that hadith. But the tree trunk
crying, this is tawatur.
This is multiply attested hadith.
Right? The tree trunk was crying when the
prophet had left it and was giving khutbah
inside the masjid.
Tawatur. Mutawatur. Multawatur. Multawatur. Multawatur.
You have to believe in it. Say, how
can you believe in these things?
This is ridiculous.
Allah can't make a
tree cry. Allah created a universe out of
nothing.
Allah created a universe
out of nothing.
He can't make a lizard speak.
It's very easy for Allah Subhanahu Wa Ta'ala
to do that. So I told his brother,
I said,
You know,
if the prophet sallallahu alaihi wa sallam mentioned
something,
then it's true.
And who said this? Abu Bakr Siddiq. Because
this is exactly what some of the mushur
Hakim were saying to him. Do you know
what he's saying now?
What are they saying? He went to Jerusalem
last night.
Initially, the prophet didn't tell him about the
Mi'raj,
the the Uhruj. He said, I want to
initially, it was just the Isra. So he's
saying that, Naba Bakr
if he said it, it's true. You know
what else I believe that's bigger than that?
That an angel comes to him
with words from the Lord of the 7
heavens.
Isn't that bigger than making a night journey
to some city a few
1000 miles or 100 miles away? What's greater?
Right?
So in Bukhari,
the Prophet on the authority of Jabal ibn
Abdullah, he says,
He says, when the Quraysh belied me, I
stood in the Hijr, and Allah Subhanahu Wa
Ta'ala
manifested Jerusalem before my eyes, or the Beit
al Muqdas, the temple mount, the old city,
the surrounding areas.
It manifested before me.
And he said, I began to describe it,
while I was looking at it, I'm describing
windows, and doors, and pillars, and
and some of the men that were there
had been to Jerusalem.
So they confirmed the story. They've confirmed the
description.
And they knew the prophet had never been
to Jerusalem when he was younger.
And then the prophet he said, you know,
in a few days, there's gonna be a
caravan
coming into Mecca.
So so a caravan always comes into Mecca.
Yeah, but this one's missing a camel.
This caravan is missing a camel. 1 of
the camels bolted. Because I was flying overhead,
I noticed this Camel bolted away.
He said,
Ridiculous.
So a few days later, lo and behold,
here comes a camel, here comes a caravan
missing a camel.
So I'll end with this inshallah.
These are the verses that
our teacher, Qari Umar, may Allah preserve him,
recited in in
in the first raka'ah.
So these these verses are about
the Mi'raj of the prophet sallallahu alaihi wa
sallam. Surah Al Najim,
I number 1. Bismillahruhan Narhim. 1 Najmi idahoah.
So Allah Subhanahu Wa Ta'ala here, he's taking
an oath. This is called an oath formula,
a qasam. When Allah subhanahu wa ta'ala takes
a qasam, an oath by something,
that thing is extremely important. So you have
to listen.
One najmi. So najam here in Majrud, there's
a kasra because this wow is called by
the star.
When it comes down.
Imam Sayyuti said, this star is, Thureya. This
is the star constellation
Pleiades.
Because this is a great ayah. I mean,
ayatilah.
Right? Respected by the pre Islamic Arabs and
something great according to the Muslims, a great
sign of Allah Subhanahu Wa Ta'ala. But Imam
Atustad, he says something interesting here. He says,
the Najm here
is the prophet Muhammad Sallallahu Alaihi Wasallam
by the star when it comes down. Meaning,
when this star, when this najm,
when this celebrity Because, you know, even today
we call our celebrities stars. He's a movie
star. He's a
football star or whatever you wanna say. But
the star, a nejum is the prophet sallallahu
alaihi wa sallam. By the star when it
comes down,
by this great illuminating light when he came
down
from the heavens.
Allah is taking an oath by the prophet
sallallahu alaihi wasallam and coming down from the
heavens. The The nuzul of the Prophet sallallahu
alaihi wa sallam. Maddallasahi
bukum mumahawah,
Your companion is neither astray
nor being misled. This is called
the right? So you have the qasam and
the jawab. You have the oath and then
the answer. I say for example, I swear
to God.
You'll say what? What do you swear to
God? I have to give a Joab. I
swear to God that
I prayed for Jarrah on time, for example.
Right? That's the Jawahul Qasal.
So he's saying, your companion,
your sahib, the prophet sallallahu alaihi wa sallam
is neither a strain or being misled.
He does not speak from Hawa.
This is a firamudarir.
Is a present tense verb, imperfect tense. Imperfect
tense in Arabic is usually negated with
for example.
But if you say,
this means never.
Never.
Never does he speak from his.
Not just when he's reciting Quran or on
occasion.
Never. I swear by the one who holds
my soul in his hand, the prophet said,
nothing comes out of this except the truth.
Nothing.
He doesn't speak from his and notice
in the first verse is an is a
verb.
Right? This is now a noun. What does
mean?
Is like,
you know, is caprice, is desire. You go
to a place. There's a there's a there's
a state called Hawaii.
Right? People go there for vacation.
You wanna go to, Umrah? No. Let's go
to Hawaii,
the land of desire and air, and let's
go over there and and live out our
hawa.
Right?
The land of Hawaii. Right?
The the the place of caprice and desire.
There was an Arab Muslim walking in Hawaii.
He said,
Pearl Harbor.
I'm serious.
This is a negation. Right? This is called
Strong negation. A strong tokid.
A strong emphasis.
Like you say, La ilaha illallah.
Strong emphasis.
It is nothing
except wahi
that comes to him.
It is not except Wahi
that comes to the Prophet sallallahu alaihi wa
salam.
He is taught by 1 mighty in power.
The possessor of strength, for He appeared in
stately form. This is Jabeel alaihis salam.
He appeared in stately form.
This is a jumlahulhalia
wallahu a'alam. A circumstantial sentence. While he was
in the highest horizons.
This is the first appearance of Jibreel alaihi
salam to the prophet sallallahu alaihi salam
after the late atul kadr when he appeared
in the way that in which Allah subhanahu
wa ta'ala created him with 600 wings. When
the prophet exited the cave, he looked up
on the horizon,
filling the horizon, Jibril alaihi wa sallam.
And here,
they're
the ulama say some of them say this
is a reference to be honest.
Then he approached and came closer.
And he was within 2 bow lengths,
a bow,
2 of these 12 feet from his lord.
This is majaz. This is not literal. This
is figurative.
Right? This is a figure of speech in
Arabic, Abba Hussain. That means you're really really
close
to something.
Really really close
to Allah subhanahu wa ta'ala. And no anthropomorphic
way.
And then he conveyed the inspiration to his
servant. Whatever he conveyed,
the only three things we know about are
the salah, the khuatum of baqarah,
and the wad, and the promise given to
the mumineen of Jannah.
The Prophet's heart and mind
did not falsify
what he saw.
Fuad is heart and mind. The prophet's heart
and mind, how do you see with your
heart? His heart saw.
His mind
did not falsify it.
Will you
dispute with him concerning when he sees?
Notice here the
is
It went from to
Meaning that, what is
imperfect tense. Meaning the action has not been
completed. He's seeing is a perfect tense.
Indeed,
He saw him a second time.
Near the lote tree of the outermost region.
Right? The end of the 7th heaven.
Near it is the Garden of Abode.
The Garden that shall not begin in the
7th heaven according to many of the urnama.
Urnama. When the Sidra was enveloped by whatever
it was enveloped. Right? We talked the Alwan,
the colors
rolling over the Sidra, the Firash, the Malaika,
the tuiyur, the birds as well. The butterflies,
the angels.
Right? When that happened,
The Prophet's sight never swerved
nor did it transgress.
Verily, he saw of the signs of his
Lord, the greatest,
the greatest ayat. He saw Al Anbiya, Jibril
alaihi salam, Baytul Ma'amur, Asidratul Muntaha. He saw
Jannah and Nar. There's many, many other things
he saw sallallahu alaihi wa sallam, but we
have to stop. May Allah subhanahu wa ta'ala
increase our knowledge. May Allah subhanahu wa ta'ala
teach us the true significance
of these events and give us the ability
to implement
implement the 4th salawat in our lives every
day, and give us a tawfiq to
be strict about our prayer times and give
us a tawfiq,
the providence to teach our children to pray
on time, 5 times a day. Insha'Allah ta'ala.
May Allah bless all
of you.