Ali Ataie – Lessons From the Blessed Night Journey Isra and Mi’raj
AI: Summary ©
AI: Transcript ©
So tonight, inshallah, we're going to talk about
Le'ezul Islam Al Mi'raj, the night journey, an
extension of the problem of Muhammad salawat al
Islam.
This is something that we should,
reflect upon once a year. So we talked
about this last year and the year before.
So that's good because the Quran says reminders
benefits the believers,
and that we should be growing spiritually
every year.
In fact, every month. In fact, every day.
One of my teachers said that if I
don't feel
spiritually elevated from day to day, then I
fail. So every day, you should be increasing
in our spirituality
and in our knowledge,
sacred knowledge. O Allah, subhanahu wa ta'ala, and
and of our deen.
So the Quran obviously is something that doesn't
change in its left. It's text. The text
of the Quran doesn't change.
So that doesn't mean if you read the
Quran once, then you're done. Some of our
cultures, we celebrate when a child, for example,
finishes makes a khotem of the Quran,
which for me is sort of mixed. I
have mixed feelings about it. Because the children
tend to think, what? I've done that. I
was trying to move on.
I made the khatam is over. They have
a party and goodbye, and they never open
the Quran again. Many of them are under
that impression.
So the Quran is something that we read
all the time.
Right?
Because we
increase in our spirituality.
We might read yasim
today and discover a nuance or a subtlety
in its meanings that we didn't know yesterday.
Can imagine when you read the Quran, you're
10 years old compared to when you're 50.
It's almost a completely different book because the
meanings of the Quran are infinite. The man
of the Quran are infinite. The text never
changes, and this is part of the miracle
of the Quran.
That it's
infinite in its meanings.
So reader response. Right?
So
talking about the Israel.
Some of the salafs say that it happened
in the year 5
after the Beharafah.
What is the Beharafah? Does anyone know? I'd
like to be more interactive.
Do you know?
And Be'athah, what does it mean? If I
say that the Israel is in the year
5 after Be'athah,
or if I say,
8 before Hijra,
it's the same year. What is the beatha?
The beatha is the commissioning of the prophet
sallallahu alaihi wasallam when he was 40 years
old.
His commissioning.
Be'afar literally means his raising.
Right? When Allah commissioned
him when he was 40 years old, he
was in Jabal Al Nur
al Hara Hara. He was in a cave
called Hara on the mountain of light,
and Jibreel alayhi salaam came into the cave.
This is called the Bertha.
Other urama, they say,
and this is more dominant in his opinion,
that it occurred in the year 10
after the birta,
which is equivalent to to the year 3
before the hijab.
Right? And this is the opinion of most
of the Tabirim.
No Sahabi as far as the now mentions
a year.
As far as the month and the day,
it's also not mentioned by the sunnah, but
many later scholars,
they suggest different dates for Erez of Israel.
Some say 27th of Rabi'ul Awal.
This is the opinion of Al Nalusi in
Sayyuti and Nawi.
Other scholars, they say the 17th of Rabi'ir
al Awad.
Some say the 29th of Ramadan. The dominant
opinion is 27th Raja.
27th Raja, which is around today's date,
10 after the bhiorta. This is the dominant
opinion
as to when the latest of Israel and
Mi'raj occurred.
The Jummah of the year, I must say
that it happened after the Amurazon,
the year of sadness.
Does anyone know what happened during the year
of sadness?
In
Those those who
Prophet's
Can you pass away? Yeah. So Khadija told
Gogarah passed away.
The prophet's wife.
And Abu Talib, his uncle that was the
chief of the Bani Hashim,
passed away. But also the prophet
he went to a place called Ta'if. Right?
To the Bani Fatif,
for dawah,
and he was stoned out of the city.
He was stoned out of the city. They
rejected him.
They bruised and bloodied him, sullabadisiddah,
and he,
had a low point in his life.
Right?
And Allah Subhanahu Wa Ta'ala, he says in
the Quran,
He commented on this verse and said, Allah
repeats Al Irusul
with a definite article, which means that the
second occurrence of Al Irusul is the same
as the first one difficulty.
But Yusra is repeated without a definite oracle.
Meaning this is 2 different eases.
Like, yusu yuslaim.
So with every difficulty, there are 2 eases.
And this verse was revealed to the prophet
as a consolation.
So this was the day of Ta'if, was
sort of the low point in the life
of the prophet
and it's interesting when that happened,
there were some leaders of Quraysh,
the sons of Rabiaq, who were in Ta'if
at the time, and seeing what had happened
to the prophet
that was stoned out of the city. So
they sent him a Christian slave named the
Adas,
who brought grapes to the prophet, salallahu alaihi
wasallam.
And the prophet asked him where he was
from, and he said, I'm from Nineveh. And
Nineveh is the city of who?
Yunus, alayhis salaam. So it's very interesting. You
heard about mentioned here something beautiful. They say,
look, Allah is
reminding the prophet
here of Yunus alaihi sallam.
Yunus alaihi sallam
had a difficult time.
He was in the Zulumat, in darknesses in
the plural.
Right?
He was in the belly of the algrouth,
the fish or the whale,
in the ocean, in the darkness of the
night. But then soon after that, Allah
gave him victory. Allah
says that over 100,000 people
believed in his message after that. So after
this so called Yuanist moment, there was a
great victory for Yuanist alaihi salaam. A great
victory.
So this is the Yunus moment of the
prophet
when he's collapsed under a tree in an
orchard owned by Rushdikeen.
His feet are soaked in his own blood.
Right?
So Allah
gave him a great victory. He gave him
a gift. The gift is laylatul isra wal
mia'at, the night journey and ascension.
Why did
Allah give him this gift?
To give him tafbit in his qalgun, to
give him strength in his heart. Lilnuyaawinayanti
man.
And as Allah says, in order for us
to show him some of his signs,
in order for us in the royal plural,
uses a royal plural,
in order for us to show him some
of our signs.
So this is,
something that we have to believe in as
Muslims.
We believe in Levatul Isra. The Isra is
the real Qatari.
But
Qatari is a fiqood. This is a
definitive
proof text that we believe that the prophet
was taken in body
to Glory be to the one who took
his servant
on a journey by night from the inviolable
mosque of Mecca
to the furthest mosque. We'll talk about what
that is,
in one night, Layan.
Right? So this is a clear definitive proof
text.
Now bits and pieces of the isfar and
the Mi'raj are sprinkled across numerous
ahadith. Many of these ahadith have weakness in
them, so it presents a challenge when trying
to piece together an authentic narrative or chronology.
So the few hadith we're gonna be looking
at, the hadith in Sahih Muslim, which is
related by and
then Buhari, Malik ibn al Sa'asa, and Anastid
Numeric.
First of all, linguistically, you
know,
linguistically, what does Isra mean? Does anyone know?
What does Isra mean?
Yes, sir. What do you mean? Yes.
Did you say up?
No.
No. That's not what it means. Israel.
So anyone else? Israel
means a nocturnal journey.
A journey by night to go out on
a journey at nighttime.
Right? Israel.
And the verbal form here is causative,
Asra. Right? Cositive. Right?
So in other words, Allah
causes someone to go on a nocturnal journey.
Allah
took his ad, took his servant, the prophet
Muhammad
So Isra is a nocturnal journey. Mi'raj
is an ism ara
in Arabic, which is called a noun or
instrument.
Right? So you can translate niraj as a
staircase or a ladder or something like that.
The means by which one ascends.
Ascension itself is called the Ruuj. The Ruuj
of the prophet
so Israel and Mi'raj.
In Bukhari, we are told that this journey
began when the prophet
was in Al Hakim.
Al Hakim is also called Hijjah Ismail.
So if you obviously you've seen the Kaaba
or you've been to the Kaaba, you there's
a small semicircle.
Right, right, adjacent to the Kaaba that we
make toaf around.
That's called that's called the Hijjah of Ismaril
or Al Hakim.
There's another hadith in Muslim that says,
that I was at the Beit. I was
at the Beit,
the Kaaba.
Right? So you have 2 hadith here saying
2 different things.
So,
according to
the principles
of Hadith, right, or suleh of Hadith, If
you have 2 hadith that seem to contradict
one another,
you have to sort of try to make
them
work together. Right? It's called that jama'.
So in reality, there's no contradiction here.
Right? And the bait and and
are the same thing because the haqqim
is at the house. It's at the Kaaba.
There's another hadith that says the prophet was
in the house of Hani
when this began.
Hani.
And in another hadith, it says in the
house of Abu Talib.
In another hadith, he says, ben I was
baynat if naym. I was between 2. So
how do we make these hadith work? Who
is Umhami? Does anyone know?
Umkhani?
Nobody knows? The wife of the wife of
the The wife of Abu Talib. Very good.
The daughter of Abu Talib. The daughter of
Abu Talib.
Alright. So one says I was in the
house of Umhmmadi, another says in the house
of Abu Talib. So there's no contradiction here.
Right? It's the same house. And Beidhafayn, the
prophet
was sleeping between the 2 men. So there's
a room full of men that are sleeping.
This is a very precarious time,
for the prophet of Abu al Din al
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and the chief of the Bani Hashim was
Abu Lahab, and Abu Lahab did not offer
his nephew any type of protection, so they
can kill him on-site.
So the prophet
he sends a correspondence to Suhail ibn Abdulhamdul,
right, for protection. In reality, Allah
protects his nabi. Right?
Allah protects you
from the from human beings.
Right?
You are in our inaya. You You're in
our fortress. We are guarding you. That's in
reality.
Right? So the prophet,
he actually went back to Jabal al Noor,
and he wrote a correspondence to a man
named Mutiren ibn Uradi. And Mutiren and his
sons, they offered to protect the prophet,
but still it's very precarious. So he's sleeping
in a room. There's other men in the
room, a group of men, and he's between
the Abu Abbasid. He's sleeping between Sayid Namsa
and Sayid Njarfa.
Now how do we make these hadith work
with the previous hadith? That he was in
Dan Beit, that he was at at haphim.
Right? So he
says
he came and he extracted the prophet
from the house of Umani through the roof
and took him to the hija al al
Hayim.
Right? So this is how he makes the
hadith
work. The prophet salallahu alayhi wasalam at this
point,
his,
blessed chest is split open and his heart
is washed,
at least for the second time. Some say
this happened three times.
We know what happened when he was a
child,
and he says that a tost min theb,
a bowl made of gold was used,
was filled with samzem, and it was poured
over his his hard and solid body setup.
So in the early mase,
gold is problematic. We can't use gold utensils.
So how does this hadith work? Well, one
interpretation is that the prohibitions against
gold utensils was not in place yet.
Another interpretation, more spiritual
says that,
these utensils came from Jannah.
They're from paradise.
So the fip of Jannah takes precedence here
over the fip of Jannah.
Right? So in Jannah, you can wear silk,
you can wear gold, you can drink wine.
It doesn't intoxicate.
Right? These types of things. So this time,
however, the what's known as the Haqdul Sheitan.
Right? When the prophet was a very young
boy,
his chest was split open and a black
clot
was taken from his heart.
Right? This
clot is called habdu shaytan.
And there's different ways of understanding this. Haftosheitan
is a construct phrase. Right? It's called an
idafa in Arabic, annexation.
So how do we understand that? There's 2
ways to understand it. As either partitive annexation
or possessive annexation.
So partitive annexation means, if you just bear
with me with the the grammatical terms here,
this is a quote to Asia Romiyyah, which
is a treatise of grammar that intermediate students
of Arabic will
study. Haft al Shaitan will be,
translated as haftun minas shaitan. A portion from
the shaitan.
A portion of something that originates from the
shaitan.
Right? So the Erdogan say that's not the
correct understanding of the shaitan.
The other way of looking at it is
as possessive
annexation
with the particle or the preposition
li. So haddun lisheitan,
a portion
for the shaytan, meaning that this this portion
originates with the prophet Sallallahu Alaihi Wasallam, but
he intended to give it to the shaytan.
Right? So you see the subtle difference between
min and li from and for.
A portion that's from the shaitan, that originates
from the shaitan, that was given to the
prophet
This is rejected by Irul Aman.
Hadul this shaitan, a portion of something that
originates with him,
that he intended to give to the shaitan.
Right? So a portion of what?
The urama say, a portion of mercy.
That the prophet
said to them, his heart is quite literally
overflowing with mercy.
There's too much mercy. You have to take
some of it out. He would have shown
some
inclination of mercy towards even the shaytan,
Allah did not want him to do to
do that. So that was removed from his
heart. So we remember that Allah
speaking directly to him says,
We did not send you except as a
mercy. And this word is feminine.
Right? So the longer the word in Arabic,
the the more emphasis it has. So if
you add a tanalabhuta, you make it feminine
as more emphasis.
Right?
In another verse in the Quran, this is
in Surah Al Araw, verse number 56.
Allah
says, Inarahmatallahuqaniwamilamarsinin.
Right?
So if you look at that if you
study Arabic, you look at this verse immediately,
you notice a grammatical issue here.
Right? In the rahmatah. What gender is rahma?
Does anyone know?
Feminine. What
gender is qriyib
on? Masculine.
So you have a problem here. In this
type of sentence, this is called a nominal
sentence. So there's 2 parts. Right? There's a
in
and subject and predicate. And according to Arabic
rules of grammar, these 2 are supposed to
match in their gender.
Right? If I say
that's a good sentence. The man is tall.
If I say
the predicate
that's,
finishing the sentence here is now feminine, so
now it becomes a problem.
So what did the Haram say here?
They say the Rahma here
is the prophet
So that's why I thought it was masculine.
Indeed, the mercy of God is close
to the doers of good.
So these are subtleties on the Arabic that
people tend to not even notice.
That's why we should study some some Arabic
inshallah.
So at this point, the prophet,
he says that a dabbah,
which is some sort of animal,
He says an animal that's
smaller than a mule
but bigger than a donkey
that's white was brought to him.
Right? And this is called alborak.
And there are later writers who say things
like the borak had the head of a
woman and the tail of a peacock,
and it had wings like a Pegasus.
None of these things are authentic. They're not
found in sound hadith.
Right? It was simply a small white horse.
And of course, Borach, according to many Hirdamat,
Bermerians, they say the root is barakh, which
means lightning.
So Borah can move like lightning.
So the prophet
said that Borah, he took his front hoof
and then placed it on the horizon, and
it would move by folding up the earth.
Very quickly, you can get around the world,
basically.
And in the hadith of timidity, when the
was brought to the prophet
it initially shied away from him.
It was awestruck by the majestic appearance of
the prophet
So he mounts the Burakh, and they speed
northwards,
and they land on the temple mount in
Beit al Maqdis. It land in Jerusalem, Alputz.
In the prophet of Abu al Islam. That
is interesting. This is called Nasir al Aqsa.
Right? So if you look at the Temple
Mount today, there's 2 structures
on the Temple Mount. Right?
One of them is in the middle, almost
directly in the middle. What's that called?
Dome of the rock. Dome of the rock.
The dome of the rock. It has the
golden dome.
Right? Then you go to the southern end
of the platform, you find something else with
the black dome. What is that called?
Masjid Al Aqsa.
Right?
So Allah
says
Was that structure there
at that time when this ayah was revealed?
No. It wasn't there.
Not neither of these two structures were there.
They were built by the many
many decades after the passing of the prophet.
In fact, some western orientalists,
they'll actually say that this is proof that
this ayah is much later. It's not even
part of the Quran
because there was no Masjid Al Aqsa at
that time. But how do we understand it?
So I think here that,
Martin Lanes makes a good point. He says
that the prophet
was taken to the site of the old
temple.
In fact, the entire temple mount is holy
according to Judaism.
That entire platform, which has a surface area
of something like 40 or 50 football fields.
Right? The old city, that entire area is
considered to be sacred.
Right? And that probably the old Temple of
Solomon or east side is in Amistipari
was where the Dome of the Rock is
now.
Okay? So Masjid Al Aqsa, the farthest masjid,
is simply
a reference to that entire temple mount.
So prophet
he ties the buraq and he prays
And then he looked behind him and he
said, I saw Jameera and Bia.
All of the prophets were behind me,
and he led the prophets in prayer.
He's Imam al Musa'in, the prophet He
is the leader of all the messengers, and
this is part of our aqidah. He's the
best of creation. He's better than angels.
He's better than the Kaaba.
He's better than the Kursi,
and he's better than the Arsh. He's better
than Jibril.
He's better than the lower. He's better than
the adam.
He's better than anything that's created.
As Imam Ibrahim Al Hawi says,
in the Johar of Attunim.
He says that,
that
absolutely
the best of creation is our prophet. So
leave any type of descent.
Right? Some of the rationalists, they said that
certain angels are better than certain prophets and
things like that.
But that's not that's going against the ijma'
of the salaf. Right? The prophets are the
best. They're better than angels, and the best
of the prophets is the prophet sallallahu alaihi
sallam.
Like, Imam al Shamash Shay, for example, who
was a marked asila. He said that, the
prophet
is the best prophet. He's the best of
creation, but then Jibril is next and then
the rest of the
prophets.
So he made a mistake there according to
the Jomorrah, al Surah al Jannah. Although, Iman
Hazanashay's
Tarsiir, which is called Al Keshaaf, is a
beautiful beautiful
syntactical exegesis of the Quran.
So you'll find that in many libraries.
Nonetheless,
the prophet
and, you know, if you know, is it
all of the prophets, 124,000
additional weakness in that tradition?
Is it only the messengers,
313 or so?
Is there a difference between the 2? Some
say they're identical.
Did Allah
somehow resurrect all the prophets? Was it the
Arwah? Was it the the souls or spirits
of the prophets? Allahu Adam.
We know that the prophet,
he saw Musa, he saw him 3 times
in this one night in 3 different places.
When was the first night he saw him?
Praying in his grave. Praying in his grave.
So when the prophet
was flying overhead on the barak
over the Sinai Peninsula,
he looked down and he saw a red
dune that was glowing and Musa alaihi wasalam
was praying in his grave.
Right? You say, how can the prophet
see that he's flying so quickly? It's because
the prophet doesn't necessarily deceive with his eye.
You know, he sees with his heart.
He becomes aware of it.
When was the second time he saw him
on the Temple Mount in Jerusalem? When he
led all the prophets in prayer, and then
he sees him again in the 6th heaven.
Alright. Three times he saw Musa, 'Isaiah. How
did he see him? Allahu alaam.
According to a Hadith of Abdullah bin Mas'rud,
the prophet
he met Ibrahim, Musa, and Isa, alayim Musaalam,
and had a conversation
with them about
Asa, the day, the hour, and the Omer
Qiyama.
Okay? Where did this conversation take place? On
the Temple Mount, in the Sanahuat.
We don't know for certain, but most of
the Irulah must say that this conversation happened
on Laguzul Israel at Nehalash.
In another hadith of Jabal, the prophet
he describes the appearance of these 3 men.
He says that Risa
looked like Orwah ibn Nasruh al Thaqafi.
Who knows who how Orwah looked like?
We don't know what he looked like. Right?
But the Sahaba knew what he looked like.
Right? But in another hadith, the prophet
is more specific
about the appearance of Isa alaihi salam. So
he would say he was a shorter man,
stocky,
a very fair complexion,
and a lank hair
like it was wet.
Right? So in ancient Israel,
prophets used to consecrate kings by pouring oil
on their heads.
Right? So Isa alaihis salam, he's called Adameser
and or Hamashiach
in Hebrew, which means the one who is
anointed.
The one whose hair is oily,
like, quite literally.
Right? So in all of the visions of
Isa, of the prophet,
he notices, he mentions that fact that his
hair looks like he just walked out of
the bath.
Right? His hair was wet.
Right?
Another opinion is that Risa, alaihis salam, is
called albasir, which means, you know, must we
make mass of our head. We make wooloo.
We rub over our heads. We anoint our
heads.
One opinion is, Alisa alaihi salaam, he would
simply
pass his hand over infirmities,
over a blind man's eyes.
He just made over his eyes and he
can see over his ears and he can
hear for a deaf man. Over skin that
has leprosy,
Just pass his hand over it. This is
why he's called that maseer.
And
then he describes,
Musa alaihi salaam. He says, Musa alaihi salaam
looked like a man from the tribe of
Shenua.
And who knows how the man of Shenua
lives?
We don't know. What does Sahaba do?
But in another hadith,
he describes in more detail. And he says,
Musa alaihi salam was taller. He was lean,
had darker skin, and olive complexion,
and he had curly hair.
That's Musa alaihi salam. And then about Ibrahim
alaihi salam, he
says,
He says the closest one in appearance to
Ibrahim is her companion,
referring to himself,
Salihuahu alayhi said. So he looked like Ibrahim
alayhi said. He had the closest resemblance
to Ibrahim alayhi. So
he has this conversation, and Musa, alayhis salam,
and Ibrahim,
they have nothing to offer as far as
the Sa or the day of judgment.
But
he says something interesting to the prophet
He says between now and the is my
brujor.
Between now and the hour is my second
coming, my return. And Ibn Kathir says that
is this tradition has reached Tawbaqo.
It's multiple,
multiple attested that Muslims believe in the second
coming of Isa,
multiple attestation.
This is called the in the New Testament
in Greek, the second coming.
And there's indications in the Quran,
that he is a sign of the star,
in
reference to
He is a sign of the hour.
Allah
says also says,
The Isa will speak to the people
as a child and as an old man.
Right?
According to Ibn Josi does not begin until
you're 35 years old.
And Isa alaihi salam, according to dominant opinion,
ascended.
Allah raised him up when he was either
31 or 33. So he's yet to speak
to the people as an old man. So
these are indications in the Quran. There's many
many hadith,
many hadith or sound hadith in which the
prophet
speaks of the second coming of peace, alaihis
salam.
He also tells the prophet
that he will kill the Dajjal.
In Dajjal the word Dajjal is actually Syriac.
Mashihah degala in Syriac, the language of Isa,
which
means anti Christos
or false messiah.
That Isa
will kill a false messiah.
And the prophet
said, I'm going to tell you something about
the Dajjal that no other prophet
told
that.
That Dajjal has one eye
and your lord is not one eye. He.
That between his eyes or on his forehead
is written
Kahara
or kafib.
Right? Unbeliever.
Every moment whether they can read or not
will recognize that.
Right? This is what he says in the
hadith. And if you're familiar with popular culture,
you'll see the one eye everywhere.
If you watch American Idol, it's everywhere.
If you if you go to a concert,
it's everywhere. You watch a movie, you'll you'll
start noticing the one eye everywhere. It's on
the back of the dollar bill. It's on
the great seal
of the United States. Right? Novus ordo seclorum,
the new world order, and then you have
the one eye.
Right? There is a hadith which is a
very hapi and a muld a'ud that prophet
said that there will come a time when
the Ummam, the nations, will invite each other
to the killing of Muslims,
like they're inviting each other to a banquet.
Right? Why does he use food? He uses
the analogy of Tom because food puts up
no resistance.
You can eat it, devour it, spit on
it, step on
it, throw it in the garbage.
Right? So what are the Sahaba? These are
arrows. Right?
So he said,
We must be very few in number.
And the prophet
You are many, many, many on that day,
but you're like the scum on the ocean.
Scum on the ocean. No depth.
Right? Superficial.
One dimensional. There's no depth to them at
that time.
Just worried about one thing. They got one
eye. How do I make money or something?
Right?
Anyway,
there is this organization
called
the we don't want to get political or
anything, but,
the
Council on Foreign Relations.
Right?
They meet and they discuss foreign policy. Basically,
they talk about how to colonize the Muslim
world.
Council of Formulations
is called CFR.
So we'll leave it at that.
See, I don't
anyway,
the prophet of the Islam, he
also says he talks about, yeah, Jude did
not judge.
Gog and Magog were mentioned in the book
of Ezekiel in the old testament,
as well as the book of Revelation.
That Yedjuj and Matjjuj
are going to run amok on the earth.
They're
going to consume the world's resources.
And Isa will make du'a against them and
they will die. And then
their carcasses will stink up in the earth.
And East Side will make another du'a and
floods will come and take them out to
the oceans. Who are Gog and Magog?
So most of the Irulamas say, these are
the wild tribes of Central Asia. Ibn Kathir
says
that these are the Khazars.
So Khazars,
this is used to be the Kingdom of
Hazaria,
which is in southern Russia between the Black
and Caspian Sea, just north of the Caucasus.
And they actually converted to Judaism.
Right? And many scholars actually believe
that the Khazars are the progenitors, the ancestors
of the Ashkenazim
Jews,
the European Jews.
Right?
So,
at the end of time,
right, is
going to come into major conflict
with Western Zionism.
Western Zionism. It was Ashkenazim
Jews that founded Israel, the state of Israel.
Theodore Herzl, for example,
an Ashkenazi
Jew. Right?
He convened the 1st Zionist Congress in 18/98.
He wrote the book of the Jewish state.
Right?
In fact, it's what's interesting is the vast
vast majority of Orthodox Jews,
are totally against the legality of the state
of Israel.
Because for them, only the messiah
can set up the state, renew the state
of Israel. To do it for political means
is actually forbidden.
So Isa alaihi sallam, then his end of
time
conflict
with Gog and Magog will have major major
issues
with Zionist Jews as well as evangelical Christians
because the majority of Zionists are evangelical Christians.
Well, this is Ethan in the big cathedral,
but I think
he has something interesting to say about this.
Of course, the Christians seem that we're talking
about God.
Anyway,
the prophet said that at this point, he
begins his ascension into the Samawat. And these
are not the Jannat.
This is different. These are not the paradises.
These are the heavens. There's a difference between
the 2.
Okay.
He meets 8 prophets in these 7 heavens,
These 7 Samawat.
8 prophets. Why these 8 prophets?
You know, why didn't he meet Yahuwah or
Elias or Dawud or Suleyman?
Why these 8 prophets? The Unelema say something
beautiful.
They say because these 8 prophets represent
some type of Mohammedan typology.
Some sort of in other words, they're foreshadowing
something that's going to happen in the life
of the prophet, salallahu alayhi salam.
For example, he meets Adam
in the first heaven, which is called a
Samad of Dunya.
And the Samad of Dunya is our perceptible
universe.
The Samat of Dunya is the only Samah
that has stars.
Okay? Because Allah
says,
That we decorated or ornamented
the Samat of Dunya, the first Samat with
stars.
Right? So all these images we're getting from
the Hubble Telescope of, I don't know, thousands
of light years away, that's all from the
first heaven, the first Samat, a Samat with
Dunya.
Okay. The first heaven. So the prophet
actually said in the hadith that, imagine a
man dipping his finger into the ocean
and extracting it.
Compare the water on his finger with the
water in the ocean.
That's analogous to how much of the perceptible
creation that we see with our eyes compared
to what we don't see. The vast vast
vast majority of creation is veiled from our
eyes. We don't even can't even imagine what's
out there.
Right?
Anyway, Adam alaihis salam, what happened to him?
He was exiled from Jannah. He was exiled
from the garden.
This is an indication.
This is a typology or foreshadowing
that the prophet
will be exiled from Mecca.
Right? It's according to Abraham.
In the second heaven, he meets,
And these are the cousin prophets.
And what happened to these 2 prophets?
That their people were constantly trying to kill
them.
They're persecuted.
In Isa,
they attempted murder. The Quran says,
They did not kill him nor crucify him,
but it was made to appear so unto
them. In fact, the name of Jesus in
the Syriac, Yeshua,
literally means one who is saved by God.
Saved by God. Right? And Yahya. Right? His
Hebrew name is Yohanan,
but we call them Yahya. Yahya means what?
Resurrected.
Literally means
Life. Alive. Alive.
Alive. Why is why is it called alive?
Because Allah subhanahu wa ta'ala says,
what? And what?
Don't say about those who are killed in
the mouth of God that they're unwed. They're
dead. They're akhyah. They're alive.
So Yaghi, alayhi salam, is a martyr.
Right? And according to the story in the
New Testament,
this is what it says in the Hanangela
Arba before Christian gospels. It says that Yagaddai
Suranam was imprisoned by a man named Herod
Antipas,
who was kind of a puppet. You know,
we have a lot of puppets
nowadays. He was a puppet, Jewish leader of
Judea. He was a Roman puppet.
And Herod Antipas,
he had his birthday celebration.
So he wanted his own daughter to dance
in front of all of the men. Right?
This is called the Deyuth in Arabic. It's
the worst thing you can call an Arab.
It's a deyouth, which means a man who
doesn't care about women doesn't care who looks
at his daughter, his wife, he's proud of
it. Right? Deyouth is also the word for
pen in Arabic.
Right? So she refuses,
and they says, no, dance for us. It's
my birthday. And she says, I'll dance on
one condition. Bring me the head of Yagayagayza.
So they bring the head and she dances.
Right?
And the prophet,
13 times
assassination attempts were made on him.
And Idid Mas'rud actually says that,
the prophet
he died as
Allah
gave him the honor of murder to miss
Ishhad
because he complained to Aisha on the day
of his passing that I can
still feel the tinge of the poison on
my palate.
Because years earlier, he was invited to the
dwellings of the Badi Nabeel.
And in
Jewish, lady, she put some poison into the
shoulder of a lamb.
And the prophet
went there with his companion, Bishop. In bishop
8, and he died.
And the prophet
he put the meat into his mouth, and
he said that this meat is telling me
it's been poisoned. And he spit it out,
but it it caused some damage to his
palate.
So Allah,
as a Marjiza,
extended his life many years so he can
complete his risadah,
but it was a contributing factor to his
death. So
this is the opinion of the light of
Nasrud.
Yusuf alaihi wa sallam, he met in the
3rd heaven. What happened to Yusuf alaihi wa
sallam? He was persecuted by his brothers,
and then they came to him alleging allegiance.
So the prophet,
when he comes back into Mecca, where they
say, akhun kareem,
you know,
generous brother.
And the prophet
he climbs Abu Ubayz. And what does he
say to them? He quotes Yusuf Yusuf alayhis
salaam from
alayhis salam from the Quran.
There's no blemish on you today. Allah has
forgiven you.
In the 4th heaven, Idris
alayhi sallam. There's not much that the Quran
says about Idris alayhi sallam.
Remember Idrees in the book, he was a
truthful man and a prophet,
and he was and Allah
raised him to a high place.
And this high place is the 4th Saman.
Right? And what does Allah
say about the prophet
That Allah
raise your remembrance.
He raised your remembrance.
According to the jaladin of Suyuti,
Allah
said to the prophet sallallahu alaihi wa sallam,
either dukirtu
vikilta
either dukirtu
vikilta
marry.
Whenever I am mentioned, you are mentioned.
Whenever I am mentioned, you are mentioned.
Right?
He says that Allah Subhanahu wa ta'ala, he
took his name from one of his names
for the con for the possessor of the
arsh is Mahmud, a name of Allah, while
this is Muhammad. In other words, they share
an etymology.
This is a way of eulogizing the prophet
In the 5th heaven, he meets Harun alaihi
sallam.
According to the Torah, it was Harun that
actually fashioned the original, the golden calf. This
is mustaheel for a prophet to do. In
the Quran, it doesn't say Harun
It says Asaen
Ibi. Right? This person called Asaen Ibi. But
Harun,
he was hated by his people, and and
then he was loved. So the prophet
is being he's going to be exiled. They're
gonna try and kill him. He's gonna be
hated by his people, and then they're going
to accept him and love him. Just like
Harun alaihi wa sallam. In the 6th heaven,
he meets Musa alayhi sallam.
And Musa alayhi sallam, they're gonna must say,
had a lot of difficulties with his people.
And and the prophet
will also have a lot of difficulties with
his people. Something else they say here is
that Musa alayhi sallam received a sharia. Right?
And the prophet
will also receive a sharia. That there's a
there's an affinity between the two problems.
And there's actually a prophecy in the Torah,
in the 5th book called Devayim,
that a prophet will come who's similar to
Moses.
Right? And he'll be given sharia. And that's
why Barak HaBenofan,
after the bethah of the prophet he
said,
There has come unto you the great sharia.
Namus is from the Greek nomos, which means
sharia, law. There's come into the great law
just as it came to Musa alaihi salaam.
And in the Quran also,
We sent unto you a a messenger to
be a witness against you just as we
had sent a messenger to Fir'aun,
meaning Musa alaihi salaam.
And there's other indications as well. In the
7th heaven, the prophet
means Ibrahim alaihi sallam. And the urama say
here, it's an indication that the prophet
will inherit the rights of the Hajj.
In the 7th heaven, the prophet
he also saw various ayat, ayatul kubra. Walakadraahinayatiilkubraah.
He saw great signs of Allah in
the 7th heaven. He saw the Baytul Ma'amur.
The Baytul Ma'amur is the celestial Kaaba. Beitul
Atik is also called. So if you're standing
at the Kaaba and look directly up into
the sky, in the 7th heaven, directly above
the Kaaba is the celestial Kaaba called Beitul
Ma'amur. The Beitul Ma'amur fell from the Kaaba
called Beitul Ma'mur. The Rebbele must say if
the Beitul Ma'mur fell from the sky, it
would crush the earthly Kaaba. It's directly above
it. It's much much bigger.
70,000 angels enter into Batekh Mun Muhlur according
to the prophet
Every day, 70,000 angels go in and no
one sees them come out.
And according to the hadith, Ibrahim
was leaving on the Baytul Maqul
when the prophet
entered into the 7th Samat, the 7th heaven.
He also saw,
the Jannat,
the gardens.
All 7 gardens are in the 7th heaven,
The Jannat.
Right? He also saw the,
and he saw,
he was in one of the gardens, and
he was walking. He saw this huge palace.
And he said to Jibreel alaihi salam, whose
palace is this? And Jibreel alaihi salam said,
a youth from the Quraysh.
He said, who? He said, Omar.
And as he was walking to get a
closer look, a woman cross passed by him
and it was the mother of Anas, Umusulayim.
Right? And then he heard the footsteps of
Bilal ibn Qarabaha.
Right? So, you know, we talk about masialan
mushineen at Jannah.
The prophet
told 10 men, guaranteed they're going to Jannah.
But there's many other people he told they're
going to Jannah, including many many women.
Okay? But these 10
is found in a hadith that is considered
multiple.
It's a multiply tested hadith. The other hadith
are considered qara'had,
singular attestation, but they're still strong and sound
hadith.
Right?
And then he saw Jibreel alaihi salam
Jibreel alaihi salam in the way that Allah
created him with 600 wings in the 7th
heaven, Just as he had seen them before
on Lejuez Al Qadam, the first revelation at
the Be'atla.
And then he saw something called the
which is translated the low tree
of the furthest region,
the low tree.
The old tree. The old on the say,
this is the end of the 7th heaven.
Imam An Nawawi says that somebody heard the
message. The trunk of the sudra is in
the 6th heaven and then the branches extend
into the 7th heaven.
Some hadith regarding the siddharah, which is in
Muslim and Bukhari.
The the fruits of the siddharah are like
the jars of the people of Hejjar.
The jars of the people of Hejjar. Again,
what did the what did it look like?
We don't know the Sahaba knew. But the
early essay here
that the people of Hajjar, they had these
huge jars about 6 feet high. So huge
fruits.
And then he says that the leaves
of
this siddhata muntaha
were like adhan or fiala.
They were like the,
the ears of elephants,
And there's no indication that the prophet
never saw an elephant.
Right?
But this is something he's divining through revelation.
The first time elephants were brought into Medina
was at the time of Imam Malik ibn
Anas.
The Muslims had conquered some lands and some
elephants had come into the city. And Imam
Malik was sitting in the masjid at Nabiweh,
he was teaching hadith,
and the elephants came into the city. And
all of the students ran outside to look
at the elephants except one man, Yahya Ben
Yahya. And Imam Malik said to him, why
don't you go look at the elephants? And
he said, majit, tui, gajid fiel. I do
not come for the sake of elephants.
I came to learn.
I come to learn not to look at
elephants.
So then
he also says that the sithra has these
other one, these colors.
It's enshrouded
and enveloped by these colors.
And these colors they roll over the leaves
of the siddurah
changing colors. It's dynamic.
Allah subhanahu wa ta'ala says, when the low
tree was enshrouded with whatever it was enshrouded.
Some of the rinama here, they say this
is an indication of these colors that the
prophet described. La adri mahiya. I don't even
know what these colors are.
They're not on the spectrum. These are colors
that he'd never seen before.
So Abu Dhabi said that. And then he
says, Fir'aatshun in that
there's these
butterflies,
maybe even angels of gold that are shrouding
the siddra.
And then he says there are 4 rivers
at its base,
Nahrani, Baltinani,
2 hidden rivers,
Al Kotha and Asad Sabeel.
And Nahrani,
two rivers that are apparent,
which is the Nile and the Forat,
the Nile and the Euphrates.
Now you say, well, the Nile and Euphrates
are on earth. Right? The Nile is in
Egypt, Euphrates, and Iraq.
So how how is it that the base
of these two rivers is at the Sidra
of Ramuntaha, Allahu'Alam.
We don't know Allahu'Alam.
In fact, this actually
confirms something in the Torah, Genesis chapter 2.
For your information,
it says that Gan Eden, which is Je'nedel
Eden, the garden of eternity,
flow flowing out of Eden that has out
of Arosim in Hebrew. That's 4 river heads.
Right? There are 4 river heads coming out
of the Garden of Eden, according to Genesis
chapter 2, which is in the Torah.
And then Jibre, alayhis salam, he says to
the prophet, alayhis salam, takatam You Muhammad, you
have to go forward.
And Jibre cannot
go forward. Beyond the Surat al Mu'taha,
beyond the set of heaven,
he says that, you know, if I
went beyond this point, I would combust into
flames.
So Jibreel, alayhi wasalam, does not have the
muham.
He doesn't have the station to go beyond
the sudulillah alaihi wa sallam.
It was Khaydul Khakillah.
And
and they were gonna say that the prophet
sallam,
you know, he kept his sandals on
when he went beyond his his rasool mutton.
He didn't take them off. One of the
reasons why is the sandal look and bust.
The only reason that it didn't is because
it's attached to his foot.
Right? So they were gonna say, here is
a great lesson. If you have strong attachment,
I tisad, strong attachment
to the prophet,
you won't combust into flames.
You won't go to Jahanam, inshallah.
A strong,
attachment to him.
And then he heard the scratching of the
pen. According to a strong hadith,
He said, Subhanahu alaihi wasalam, the first thing
that Allah
created was alhanam,
the pen. And then Allah said,
write all of history, all of the history
of human existence, all of the history of
of creation,
meta history.
So the prophet
he heard the scratching of the pen.
So he came into the presence of Al
Azzan
and Al A'osh,
which
most scholars, they don't translate because,
when we translate words like Aush, they seem
to conjure up anthropomorphic images in our head.
Osh, footstool or throne or something like that.
Right? The arche is a huge celestial creation
that was created by Allah Subhanahu Wa Ta'ala.
And at the base of this arche, at
this maqam,
Allah subhanahu wa ta'ala, he speaks to this
Habib salallahu alayhi wa sallam directly.
He speaks to the prophet salallahu alayhi wa
sallam
directly. And the prophet
he experiences what's known as Aruqiyya,
which is translated
as the Catholics call it the Beatefeq vision
to see Allah Subhanahu
Wa Ta'ala.
Said,
I saw my Lord.
So you didn't see him with the Ayin
al Fani, with the eye that perishes,
But with the
the potential
eye. What is that? It's
it's beyond our comprehension. There's no modality. There's
no way to describe it. Right? But it's
a reality.
Says
There's no mortality.
You can't even begin to imagine it. So
why even bother trying to explain it? Even
Jannah, which is a created place.
The Quran says, you can never even imagine
Jannah, which is a created place.
Right?
So seeing
Allah or Allah
is actually haram if you try to envision
intellectually Allah.
It's beyond our
comprehension,
Good. It's a reality. And there's indications in
Quran,
That you
desire the fleeting immediate gratification
and you procrastinate
the afterlife.
But on that day, faces will be beaming,
gazing at their Lord.
Gazing
at
their
Lord. Right? In Surah, Yunus
says,
In Imam Khazali is exegesis on this. For
those who do good are good things and
a little addition,
another addition.
And the addition here, according to the Imam
al Fazari is Arouya.
The bia tafic vision of Allah.
Musa
asked to see Allah
And if it wasn't possible, he wouldn't ask,
is that what we've been at them?
Right? So it's a it's impossible to do
that.
Allah says in Surat Najm that at this
point, Allah
He revealed his servant
whatever he revealed.
Ma'oha
is left ambiguous.
So the urama say these are asrar bein
Allah o habibi.
That these are secrets
that Allah
revealed to his hadith, to his beloved,
that we don't know.
But there are 3 things that were revealed
that we do know at peace.
At this point,
the prophet
was given was given a salah,
the prayer. The prayer is now followed
for him and his Ummah.
This is one of the three things that
were given.
The prayer is now obligatory for his Ummah.
The second thing that was given, khawazim
al Baqarah. Khawazim al Baqarah.
The last two verses of Surah Al Baqarah.
Until the end of the Surah. These two
verses were placed directly into the heart of
the prophet
without Jibreel
as a means, because Jibreel
is not in this Ma'afam.
It's only Allah. There's no living creature beyond
the siddhas of Muntaha
except the prophet
And this is a place. The base of
the ark is a place, which means that
Allah is not in this place.
There's some people who think, you know, you
climb high enough, you get to Allah because
he's in a machan. He's in a place.
No. Allah
Allah exists without place. Where was he before
he created place?
Right? Space, time,
materiality,
we're all created by Allah
Right? Therefore, he's necessarily
transcendent of these things.
And so for those who say Allah
has a physical body, he's sitting on a
throne,
that means Allah dwells in his creation.
Because Ta'arsh was created by Allah.
The 7th heaven is created by Allah.
What's the difference between that and what Christians
say about Isa, alayhis sala? No different in
my mind.
Allah dwells in His creation.
Right? So if you're very, very careful, Allah
Allah
is
without any type of place, and he is
now exactly as he is.
Right? Allah transcends. Maqan and Saman, you know,
jeeha, direction.
Allah subhanahu wa ta'ala is not facing any
direction. He's not moving. He's not still. He's
not any color. He's not above anything physically
or below anything physically. This is beyond our
comprehension
because our only frames of reference are this
world. We live in time. We're material beings.
We can't think outside of that box.
Right?
But
There's nothing like the likes of God
whatsoever.
Whatsoever.
So then the third thing is that the
promise of Jannah.
The wife of Jannah to the Moolini. So
3 things given to the prophet
in this intimate mystical conversation he has with
Allah
beyond the siddhas of Mungaha, at the base
of the Awsh,
the presence of the Qalam,
that
the prayer was made followed.
The last two verses of Qara were put
into his heart,
and he's giving a wad, a promise
that his Ummah
will go to Jannah, will go to paradise.
Wow.
When he descends, he passes the 7th heaven.
Musa alayhi salam says, bema Umerta.
What were you commanded? Why is Musa alayhi
salam saying this? Because the old must say,
Musa alayhi salam has experience.
Right? That he was called now he's going
back because Musa alayhi wasalam was also called,
at a smaller scale. The prophet
was called beyond the 7th heaven. Musa alayhi
wasalam was called to Mount Sinai.
Musa alayhi wasalam, he was given 40 nights.
We appointed 40 nights for Musa.
The prophet
was given 1 night. Subhanahu alaihi wasalam, 1
night. Musa alaihi
wasalam,
he was called to a shajarah, a small
tree called the burning bush.
Right?
The prophet
was called to another shajarah.
The low tree of the outermost creation.
And suddenly, Ramadan also say, Musa,
take off your sandals.
Whereas the prophet
he said, keep your sandals on. And other
differences
as well.
There's a book by Imam Izzudin, Ibrahim Abi
Salam,
which is called
bidayatasool
fitumthiul Rasool,
the beginning of the inquiry into the imminence
of the prophet. He compares the prophets,
and he says something interesting. He says, Musa,
alayhis salam, was commanded to strike a rock,
a stone
with his staff.
And when he did that, 12 springs gushed.
This is a miracle.
Right?
The prophet,
his miracle is Akbar and Adhar. It's greater
and more apparent.
The prophet sallallahu alaihi wasallam did not have
to strike a rock. He pointed to a
rock in the sky called Al Qamar.
The moon.
And he spit the moon.
And just by pointing to it,
So he says, what did your lord command
you? And he says, 50 prayers
for me and my mumma.
Right?
And Musa says,
go back to your Lord and ask for
a a discount, so to speak.
A lessening.
Right? So the prophet
did he go back to be honest with
or did he do it in du'a
But there's a hadith in Ahmad
where he when Musa
said that the prophet
he looked at Jibreel
as
if as if he was waiting for Jibreel
to give him permission for some sort of
isharah, so indication,
which is a hadith that some of the
Varunamal use,
to encourage people to get a second opinion.
And Jibril alaihi salam gave him the thumbs
up as it were. Mhmm. So it goes
to 45, it goes to 40, it goes
to 35,
and then it goes to 5.
And Musa and Esinam
says,
go back to your Lord and ask for
a lessening.
It's too much.
Because Musa'i Islam said, I have experience
with an ulman,
and
that's too much for that.
So the prophet
says, salatulah
bi hafta istaghyayt.
I've asked my Lord, and I've become embarrassed.
So that's it. It's going to be 5.
And then it says,
a voice was suddenly heard.
I have determined my
obligations
and 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 again, it speaks to the importance
of salah.
There's a hadith of the prophet
where he says the difference,
the farq, bayna mohim wakafah. The difference between
the believer and the non believer is the
prayer.
And Ahmed ibn Muhammad, he took this as
an essential difference. Meaning that if a Muslim
is not praying, he's left Islam.
He's become a Catholic. This is the opinion
of Ahmed al Duhamba. That's why according to
the Haibali school, if you're a Muslim that
didn't pray until you're 20 years old, you
don't have to make up 5 years of
prayer because you were a Catholic.
Right?
But the other imams, they say no. It's
a qualitative difference
That if you're leaving the prayer, you're imitating
the attributes of the kafar. And it's a
dominant opinion, but that opinion is out there.
That we left the prayer, we left Islam,
Which is
scary. So we have to really make sure
I mean, if we're not implementing prayer,
we're in big trouble,
to be honest with you. We're in big
big trouble if we're not praying.
Right?
So inshallah,
people are are doing their
salawat on a daily basis,
trying to do it on time. Nothing is
more important in your life. If you have
to watch a movie,
Godzilla in 3 d IMAX,
that starts at 8 o'clock,
but
your Maghrib Salah is at 8:30. Guess what?
You can't watch the movie or you have
to leave.
Go in the hallway and pray. I've done
that before.
You know? And I don't advise doing that
because, you know, it's not Memorial Day.
A Muslim, a Mormon. Can't believe it. So
you have to use your judgment. Don't put
yourself in harm's way.
But you should not you have to you
have to plan your day around your prayer.
That's the everything circulates around your prayer. Because
what is your prayers circling around as it
were all lost around all the time?
Right?
So you don't say, well, if I'm not
doing anything, I guess I'll pray.
No.
No. No. No. Your prayer takes
the,
priority.
The prophet,
he goes back
to Mecca,
and he tells Hani that he was in
Jerusalem the night before.
And Hani is begging and pleading with him
not to tell anyone.
The prophet says, want to go now and
tell them. He goes to the Hijjah of
Ismail
and he tells them, he tells the Quraysh
and they're literally falling over themselves laughing
at him. And many Muslims actually apostated because
of this.
Why? Because they judge Allah's power against their
own intellects.
Right? In other words, if it doesn't make
sense to
me, then it can't make sense to God.
If it doesn't make sense to me, it
doesn't make sense to God. And it's false.
Right? The birth of Risa, alaihis salaam, is
something we believe in. It doesn't make sense
to us, but it's munkid. It's possible. It's
conceivable.
Within the realm of the Quran of Allah
Subhanahu Wa Ta'ala, the omnipotence of Allah Subhanahu
Wa Ta'ala to create a human being without
any male intervention. And this is part of
our belief.
Ibn
Said, the root of all fitna is when
we subjugate revelation to our intellects.
We subjugate revelation to our intellects.
Why? Because the ako has a cure has
a very
clear jurisdiction. There are certain things that the
ako simply cannot understand.
We have to admit that.
So we believe in what's known as Khawadi
al Adyat
of the Hukum Adyat. You know, that that
there's miracles. There's grace and natural law. It's
part of our aqidah. We believe in semiriyat.
Supra rational transmissions.
Semiriyat motheh yaba. They're also called. Super irrational,
not irrational.
What's the difference? What's a super rational transmission?
Something that transcends the Akal and is affirmed
in sacred text text, unfalsifiable
textual traditions,
unfalsifiable
textual traditions,
transcends the aql and is affirmed in sacred
text. Like the Isma'a of the prophet
We have to believe it as Muslims.
Even if it doesn't make sense to your
aqal, it transcends your aqul. It's wet. It's
well with the tafukhraw of
Allah to do that.
Right? So we believe in it. Go back
200 years in time machine
and tell somebody, you know, I'm going to
pick up a device in 200 years. I
called my cousin in China.
They'll say, that's a miracle.
The apple isn't there at that time.
Right? But it's impossible, and now we see
it. And now we say, so what?
It's clear science. You can explain it very
easily. But how do you explain it to
people back then?
What is an irrational transmission?
Something that transgresses
the Akkab
and is repudiated in sacred texts. In other
words, it's falsifiable.
You don't have to believe in anything that's
falsifiable as a Muslim. If somebody tells you,
you have to believe as a Muslim that
the world is flat, you don't have to
believe in that because you can demonstrate that
as false.
And this is why we get into danger
when it comes to literalism.
There's a hadith that says in the last
3rd of the night, Allah
descends to the sunnah of dunya and answers
his supplicants.
And there's some people who take these things
very literally.
Right? Because there's aqal and nakal. Right? Aqal
means in intellect, nakal means revelation. So you
have people that are knuckleheads,
Sheikh Hamza also. They're knuckleheads.
Right? Who don't use the aqam. They
say, no, Allah quite literally,
as a physical body,
he descends into the sunnah of dunya in
the last 3rd of the night. But Aqr
tells you that it's always the last 3rd
of the night somewhere in the world. Isn't
it? So we're in the time zones. It's
always the last 3rd of the night. That
means Allah
is forever stuck in the sunnah of dunya,
that look as arch and his angels?
No. So what does that mean? So we
can't take a habili with this cannot be
literal. This is majaz. This is figurative.
What does it mean that Allah
mercy
descends to the sunnah. His mercy, not himself.
Right? So we have to use our intellect.
So something like the incarnation, like Christians believe
in.
Right? It's called.
He became a human
being. It's called incarnation.
Right? And the Christian will say to the
Muslim,
can't God do whatever he wants? And the
Muslims say, yeah, God can do whatever. So
can God become a man? And the Muslims
say, well, I
do that. I
guess so.
But here's the thing, Allah subhanahu wa ta'ala
can do whatever is possible.
Allah cannot do the impossible,
and it's not the limit on on his
power. There are certain things that are simply
against the nature of Allah Subhanahu Wa Ta'ala.
That doesn't mean that he has weakness.
Can a man give birth to a child?
You can't do that. Oh, you're weak.
No. It's against the nature.
Right? If if Stephen Hawking came in you
know, Stephen Hawking is probably the smartest man
Didn't know me since. Right? And I asked
Stephen Hawking, can you draw a 4 sided
triangle?
You know I can't do it. You're not
the smartest man. It's impossible to do that.
Triangle by nature has three sides.
Right?
So a human being
naturally needs things.
I need something. I need oxygen.
Without it, I'm dead. If I don't wear
clothes and I go stand outside on a
hill, I'm going to die from the elements.
If I stop eating or drinking, I'm going
to die. If, you know, the the the
earth kind of tilted a little bit, we
all die. If the sun burned out, we're
dead. If the moon goes away, we're dead.
We're dependent on so many things, but Allah
is not dependent on anything.
Everything needs him and nothing.
Allah
doesn't need anything.
So ironically,
what if we believe that Allah
becomes a human being,
the truth is that's limiting Allah
That's a limit of Allah
The Muslim belief does not limit Allah
Anyway,
so
the Musa became we're running out of time
here. The Musa became, they went to Abu
Bakr Siddiq. They said, you know what your
friend is saying now?
You know, and interesting one time I bought
it a hadith in the Mas'id in the
Huwipa.
It was the hadith of the lizard.
The lizard was making tasvir.
The lizard said,
a lizard. It's a hadith. There's a weakness
in hadith. The brother came up to me
and said, why do you say these things
in the khutbah? These things are ridiculous and
and so on and so forth.
You know, and I said, did you know
there's a hadith that made a tree was
crying?
The prophet said to them, you know, you
still lean on a tree and give footba
and then they build the masjid.
And then the Sahaba said that we can
hear the tree crying. It sounded like a
she camel giving birth.
Like, it's loud like this.
And this is Tawat this is Tawat al
Hadid. Multiply attested Hadid.
Right? So, yeah, these things are yeah. Why
don't you mention these things? And I
said,
If he said it, it's true.
Who said that? Abu Bakr pursued it. Moshe
King came to him. Do you know what
he's saying? He was in Jerusalem. The prophet
sallallahu alaihi wasallam, he didn't mention the Mi'raj
immediately. He just mentioned the Islam.
Right?
And Abu Bakr Shirdi said, if he said
that, then it's true.
In a hadith of Bukhari,
So he says that when Quraysh disbelieved me,
I stood up in the Hijjah of Ismail,
and Allah
manifested
a vision of Baytul Maqdis.
I think we have the salaam inshallah. We're
giving
Iqalah.
So I'll say
Okay.
This is all here.
Let's go pray.
There's an annihilated God's love, and they say
things that are incorrect
because they're in a certain state.
Right? So they're like men intoxicated.
Anyway,
we'll stop there in Chelmoh. Any
yes, ma'am.
Something that I had to find. First of
all, it was
a wonderful evening to spend listening to you
and learning so much. Nice to see you.
One thing I've mentioned to you earlier I'd
like to share with everyone Yes. Of course.
Thank you. Because you had mentioned that Barak
also means lightning. Yes.
And what we now know, in the past,
people took everything on faith.
But because lightning
or the barak traveled at the speed of
light
you ask even the kids today, they know
when something travels at the speed of light,
time stands still.
So whatever length of time that papa took
to go to Jerusalem
and to all the heavens
and come back
and so on,
For him, the time just stretched out because
he was traveling at the speed of light.
And the reason I mentioned this is so
important
is because so many of the young people
are so overwhelmed by science and they see
science versus religion. Yes. This is how it's
projected in the schools even though we know
in Islam, science is really the way of
understanding what all I've created. Now, yes.
But I think this is important for especially
for the children and mothers to understand, to
expose their kids when they come out from
school. Yes. That time is still the property.
Yes. All the time you need
That's true. Here's,
there are,
fighter pilots who go out with these last
sixteens,
and, they actually documented this. When they hit
them on Mach 2, Mach 3, then they
actually notice that their clocks will slow down
even at that speed. So imagine if you're
traveling, like you said, close to the speed
of light.
Then when you come back to Earth, you
haven't aged as much as everyone else
has. Theoretically,
you know.
So I was talking about the history channel.
What's the what's the closest star system? What
is that called?
Alpha Centauri. Right?
He said so there was a scholar who
said, if we can build a spacecraft that
can travel the speed of light, go to
Alpha Centauri, you can just take a 2
week vacation there,
come back. It's been
a month for you, but 10 years for
people on Earth.
Theoretically possible. Of course, you can build a
spacecraft that fast unless it lost time to
look at it. We'll use it to happen.
But the little rockets are gonna move.
Of what I have heard is I I
don't know how far it is true but
that the domo clock is the the place
from where Prophet Mohammad ascended
to the to the heavens Right. On on
Niraj.
So,
it is also said, and I want to,
like,
get a verification
how far that is true, that the rock
also started moving when Procter Morin was a
little sun ascended and Procter Morin was a
little sun
you stay here and the the rock has
moved and
it,
it is, like, a little bit I mean,
kind of, you
know,
suspended
in the
is that something true or that is just
like,
kind of a story or something like that?
It doesn't seem to be authentic.
Right. I've heard this many times. It seems
like this comes from later sort of traditions
from poets.
Okay. That the rock began to rise and
then he he actually made it go back
down. I
don't think there's authentic traditions. I mentioned that.
Right. Okay.
Yes, sir. You were saying earlier that
at,
end of creation,
it really said I can't go any further
because I come back to play.
Me and several
people that we went to class today,
they
got caught that the Grillo actually
tried going up, and then his wings started
to burn. So would that go against the
belief that angels are going to do what
Allah tells them to do and do that
with angels?
Yeah. Even this tradition of Jibreel alayhis salaam
combusting. There is weakness in this tradition as
well.
But that's true. The angels don't have free
will like human beings. So Jibreel alaihis salam,
you know, because he's the sole host of
the prophet
during this journey.
What it's conceivable that he will try to
go beyond not beyond creation,
beyond the siddhas of muntaha. Because beyond the
siddhas of muntaha is the arshid al qalam,
and that's all created.
Right? So prophet sallallahu alaihi said that he
never left creation. He is created.
Right? So a created entity not be creation.
Just as the creator not enter into creation.
These are mistaken. This is inconceivable
for that to happen.
Right? But that was a place where no
so somebody would say, who's writing? You know,
the pen is scratching. Who's the writer? There's
no writer. The pen is scratching because Allah
said,
right.
Right? So this is all in
in created reality. Jannah is a created place.
The all these things are created. The only
thing that not created is Allah
and his actions and attributes.
He's al Khaled. Everything else is makhlokaq.
And the nature of is that it changed.
Anything that changes is created.
That's how you can tell if something is
creator or created.
So so automatically, anyone comes down and says
I'm God,
just by him saying that, he's invalidated,
disqualified
as being God because human beings are changing.
You can't see me now, but I'm actually
changing. I'm aging before your eyes right now.
It's very subtle. It's very slow. My beard
is getting longer. You can't see it, but
it's happening.
We're all changing. Everything's gonna stay a flux
except Allah subhanahu wa ta'ala. Yeah. Because he
is not in creation.
Right?
And Allah
he has pre eternality
and he has post eternality.
He's beginning he's the first without a beginning,
the last without an end. This isn't possible
for us to conceive because we're human beings
and we live in a linear world once
upon a time and then live happily ever
after. That's how we think. That's how the
Bible is written.
The Bible
says, Be'l Hashith Bara Elohim It Hashemayim. In
the beginning, God created the heavens and the
earth in the beginning. And then you have
the book of Revelation, and they lived happily
ever after.
Right?
The Quran, however, is not linear and circular
because Allah is the author of the Quran.
Allah subhanahu wa ta'ala doesn't say, you know,
first, Allah created Adam and then he goes
through the prophets chronologically, he doesn't do that.
He says, Musa, Ibrahim,
back to Musa,
he Why is he going back and forth?
He's the Quran circular
in his face,
which indicates that his author is not a
human being.
That's why initially, the western orientalist, when he
sees the Quran, he thinks this is all
jumbled. It's out of order. What's what's going
on here?
He doesn't understand that this is not written
by a human being.
You have to think outside the box when
you read the Qur'an.
Right?
So Allah
on the Umm Qiyama, he will give human
beings
a quality
of baqa,
of perpetuity,
as a gift.
So when we go to Jannah, inshaAllah,
we will never die.
Because Allah
gave us this quality of baqa, habitually, that
he has naturally, that he has inherently,
will give into us and the people of
Jahannam.
Forever and ever,
as the Quran
says. Right? And Allah doesn't break His promise.
So Allah will not say,
I know I said this in my Quran,
but I'm gonna break my promise and destroy
creation and have no Jannah.
Because why?
Well, because Allah himself says my promise is
true.
Allah himself says it. Right?
So when it comes to a a why
on the believers, a promise on the believers,
Allah will always fulfill his promise.
If Allah makes a promise to you, you
can, as it were, take you to the
back and cash it. It's always gonna come
true.
But a waweed, a threat on the believers,
Allah
may forego that threat out of his mercy.
He may forego his wade, his threat.
Right? So Allah subhanahu wa ta'ala, for example
and this is not
him being, you know,
showing any type of infidelity or anything like
that. So the Onomah use an example. Imagine
a king has a kingdom, and he has
a he has a law in the kingdom.
The law says, anyone who was caught poaching
sheep is going to be killed.
So a young boy is caught poaching sheep.
He's brought to the king, and the king
says to him, you know what the penalty
is for poaching?
Execution. And the boy says, I only did
it because my family is starving. The king
says, okay, go away and take the sheep
with you. That's
from the magnanimous nature of the king to
forego his threat.
So Allah
could conceivably forego all the threats and enter
all of this agenda without
any type of reckoning, no punishment in the
grave, but that's what we hope for. We
don't depend on it. We don't lean on
it because Allah doesn't have to do that.
Allah can take out his threat on whoever
he wants.
Right? That's why we end up with between
hope and faith.
And pray that
Allah forgoes His threats on us because He'll
never forego His promise.
Yes.
Yes, sir.
Today, the science and technology has
so advanced that they are
determining and finding so many things which has
been told
1400 years ago.
The Muslims who determine and find things, they
mention this, they submit and make sure of
it. But in this country, the scientists
Yes.
How how that
in how does
the comparison of these 2 separate things? Yeah.
It's incredible. Imam al Azadi mentions,
in Athar, there are some weakness in
it. But he mentions that the majority of
the people in paradise are simple simple people.
Simple
people. Right?
So, you know, it's in Janninm
where you find, you
know, doctor this and doctor that, and tuktora
this and tuktora that. You know, people who
worship their their appa
isn't dangerous. The appa can actually hinder your
to esteem to Allah, subhanahu, like God. There's
so much pride in our intellect.
Right? It's very interesting, you know. People who
say, you know, they can date the universe
to 4 decimal places. Lawrence Krauss, he's a
foremost
cosmologist,
professor, atheist.
And he says that he can date the
universe to 4 decimal places, 13.7256
1000000000 years, that's when the point of singularity
exploded. Right? So you ask him, you know,
then where did the point of singularity
come from?
Says, well, we don't know yet.
Or some say, it came it came from
nowhere. It comes from nothing,
which is a big leap of faith.
If you can believe something comes from nothing,
then you can believe anything.
Something coming from nothing,
you know. So I use the analogy with
my students. Say, let's say, I took out
my hat. I pulled a rabbit out of
my hat.
Right? That's something from something.
You know, Allah
in the Quran, he is albari
waqosawwir.
He is the one who creates from existing
matter and then shapes it as it were.
Going from some creation to another creation. But
Allah subhanahu wa ta'ala is also badi or
samawati.
The one who creates
out of nothing.
He creates something out of nothing.
Right? So to believe that a universe comes
from nothing
is a big leap of faith. In other
words, what I'm trying to say is the
greatest scientist in the world, the biggest atheist
in the world, they're making a big, big
leap of faith
by saying an entire universe can come from
nothing. Can they demonstrate that something comes from
nothing? No. They can't. They have to take
it on faith.
They used to believe the universe
was eternal in the past.
Eternal. Right?
You know, that's that's called the steady state
model.
And then it was Einstein,
who was such an amazing genius,
who sat at his desk and said, you
know,
I'm getting this
expanding universe
in my calculation or contracting.
So he added something called Lambda. Right? Cosmological
constant,
which guarantees that the universe has a steady
state.
And then later on, we found out that
he was actually right in his initial calculations.
Universe is expanding
because there's redshift of the stars, microwave background
radiation, all these types of things. So you
can extrapolate backwards
to a point of singularity.
Right? So what is I'll show you how
to follow-up. What is the smallest
possible
piece of matter?
What is it? So scientists say it's the
light quantum.
It's a photon.
Light.
Everything comes from light.
Very interesting.
The first words of God in the Torah
is
Let there be light. There was light. There's
a hadith of Jab'h. The prophet
said the Jab'h, don't you know the first
thing that Allah ever created was the light
of your prophet? And from that, all the
rest of creation was extracted.
It's very interesting.
You know,
very very interesting.
Yeah. So,
you know, Daniel Dennett, one of the 4
horsemen of Hindu atheism. He said the universe
came from nothing, for nothing, by nothing.
Mhmm. If you wanna believe in that type
of religion, you can. That's a religion.
Right? Scientism or atheist. What do you call
it? Creation
of whatever you wanna call it. Scientist, I
guess they call it.
For nothing, by for nothing, from nothing, by
nothing.
Yeah. So the point of revelation then I
mean, there's something there may be a verse
in the Quran that indicates the big bang
theory.
What is it?
And so many were gonna Maurice Bucaille for
example. He says,
the the translation is, don't the unbelievers see
the heavens and the earth was one unit
of matter, and then we clothe them asunder.
We clothe them asunder.
Right?
But primarily, the purpose of revelation is to
tell you why, not how or what.
Why?
Right? So scientists can say, what?
Right? And when 13.72,
5 people here, initial point of singularity, you
have long time quantum mechanics that you have
expanding. You have to go all this slide
into jargon.
But why?
You
know, Allah says why.
We do not create jinn and human beings
except to worship.
Ibn Abbas says, illa biyahudun
means illa biyahifun.
We did not create human beings in in
ints, you know, jinn and ints except to
worship
ibn Abbas Mufasir Quran. He says
that you can't really worship Allah unless you
know Allah.
So the purpose is to know Allah.
But then you
but then he says, if you knew Allah,
you would love Allah.
So the purpose is just to love Allah.
That's the purpose of creation.
To love Allah.
By worshiping him with knowledge.
But you can't get that from,
you know, Stephen Hawking or
who's this other guy?
Who's the guy in Oxford?
Richard Dawkins.
Oh, hold on.
Richard Dawkins. Yeah. You know,
what is it? Roger Penrose, the other cosmonologist.
Roger Penrose. Yeah. What's the, what's his degree
then, Richard Dawkins?
Biology.
Man, biology. A biologist engaging in a theological
debate.
Right? It's very strange.
These people have never studied theology,
You know?
So it's like the analogy my teachers use.
It's like, you have a, you know, a
painting with the Mona Lisa.
And you take a scientist and you say,
analyze this. And then a scientist will go
up to it. He'll take a sample from
the paint. You know. He'll he'll he'll do
a carbon dating on the canvas,
you know. Give you all this information.
This paper is from Florence in 15th century,
and
the paint is acrylic and it's from here
and all of all of this information. All
this information, right? And they put a child
in front of it. You say, what is
this? And the child says, why is she
smiling?
Why?
What does it mean?
So who is closer?
Which one of these two people is closer
to the mind or the author? Or the
artist? Is it she? Is it child? Because
he's asking the better question. The more,
transcendental question of why, not what. What is
there? Great.
But why?
That's revelation compared to science.
And they're not at odds.
Anyone? Yes, sir.
Is there any specific
reading
or prayers that are beneficial?
You gotta resist
during the night.
Not that I'm aware of. No.
Not that I'm aware of.
The the urama say that
that every moment can go on in Meiraj,
and that's the salah. That's the prayer.
You can't go physically. So there's there's 2
things that
that a saint, a wali, we believe in
aliyah. Right?
Saints. There's 2 things that a wali cannot
do that a prophet can't. Because a wali
can perform miracles without God or not.
They're different than the word jihadisat, which are
which are prophetic miracles.
So a wali cannot receive revelation, Tanzil. Right?
Because revelation, the door is closed. And also,
he cannot make a physical mirage,
but the
Ruuh can make the mirage.
There's even a hadith. It's attributed to the
Prophet, say, salam, Allahu alayhi. I don't know
the strength of its authenticity.
That the prayer,
The prayer is the ascension of the woman,
of the believer.
You can pray for that.
You know, some of these, you know, some
of these when I'm out, when they go
in prayer, they're not here, and time draws
out. You know like you're watching a good
movie, like you're watching
Titanic. Like 4 hours long.
You're watching Avatar or something like that. And
you're you're sitting there and you're loving it,
and then you go, woah, woah, woah, it's
been 3 hours. It's gone. Because you're so
immersed.
You lost time.
Right? That's also people are in their prayer.
That just it's gone.
Because they're not they're not really there, you
know.
There's a companion named Eban Ben Bishov,
and, he was praying at
one of the Bedouin tribes,
It's a Betty Latifan.
He saw him praying and he started firing
arrows at him. And he got his bishop,
kept plugging them out of his body
and praying.
And then he had to pray his soul.
Right? Because he's in
he understands
that he's in prayer.
Right?
There's another companion who had a compound fracture
in his leg, and the bone is sticking
out. You can't set it at that time.
You have to cut off the leg. So
he tried to amputate and he went
So he said, help me to my good
foot
if you come up. And he says,
He said he was in the front row
of
the masjid.
And during the prayer, a tank came into
the mosque.
A tank. Imagine how loud that is.
Everyone scattered except the Imam who was standing
there.
Didn't even budge.
And then he said, did you know what
tank you're in? And I said, yeah, what?
Really?
You're looking around what?
How did that get here?
Is there any?
So that's what we should pray for. That's
a good thing to pray. Focus on the
prayer,
you know.
Focus in the prayer is very important.
I think we'll stop at this point.
Thank you for coming. May Allah
bless all of you. May Allah increase our
understanding and our knowledge. Allah subhanahu wa ta'ala
increase our love of Allah the messenger. May
Allah subhanahu wa ta'ala give us a tawfiq
to implement our prayer on a daily basis
to help our families implement their prayer, our
women and children and husbands. If they're not
praying, may Allah
give them a tawfiq
by means of our du'a to help them
implement the prayer, to keep the prayer going,
and also give us focus in the prayer,
the focus of the sahaba,
the focus of of the Awliya and and
and
the