Ali Ataie – Lessons From The Blessed Night Journey Isra And MiRaj

AI: Summary ©
The conversation covers various topics related to Islam, including the discovery of large fruit bush in the seventh heaven, the return of the Prophet servicing the Bible, the transmission of religion and the importance of praying for the presence of the Prophet Muhammad, the controversy surrounding the idea of a spacecraft and the " claiming to be God" theory, the importance of affirmations and affirmations in prayer, and the theory of " claiming to be God" and how it is impossible for humans to be truly God. The segment also touches on the controversy surrounding the idea of a spacecraft and the " claiming to be God" theory.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuh.
So tonight, inshallah, we're going to talk about
Laylatul Israa wal Mi'raj, the ninth journey
and ascension of the Prophet Muhammad ﷺ.
So 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 Qur'an says
reminders benefit 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, we should be increasing in
our spirituality and in our knowledge, sacred knowledge
of Allah subhanahu wa ta'ala and of
our deen.
So the Qur'an, obviously, is something that
doesn't change in its love, in its text.
The text of the Qur'an doesn't change.
So that doesn't mean if you read the
Qur'an once, then you're done.
Some of our cultures, we celebrate when a
child, for example, finishes Iksa Khatam of the
Qur'an, which for me is sort of
mixed, I have mixed feelings about it, because
the children tend to think, well, I've done
that, now it's time to move on.
I made the Khatam, it's over, they had
a party, goodbye, they never opened the Qur
'an again.
Many of them are under that impression.
So the Qur'an is something that we
read all the time, right?
Because we increase in our spirituality.
We might read Yasin today and discover a
nuance or a subtlety in its meanings that
we didn't know yesterday.
You can imagine when you read the Qur
'an when you're 10 years old compared to
when you're 50, it's almost a completely different
book, because the meanings of the Qur'an
are infinite, the ma'ad of the Qur
'an are infinite, the text never changes, and
this is part of the miracle of the
Qur'an, that it's infinite in its meanings.
So read a response, right?
So talking about the Isra, some of the
San'af say that it happened in the
year 5 after the Birtha.
What is the Birtha?
Does anyone know?
I like to be more interactive.
Do you know?
Birtha, what does it mean?
If I say that the Isra is in
the year 5 after Birtha, or if I
say 8 before Hijrah, it's the same year.
What is the Birtha?
The Birtha is the commissioning of the Prophet
ﷺ when he was 40 years old.
His commissioning.
Birtha literally means his raising, right?
When Allah subhanahu wa ta'ala commissioned him,
when he was 40 years old, he was
in Jabal al-Nur, Ghar al-Hara, he
was in a cave called Hara on the
Mount of Light, and Ibrahim ﷺ came into
the cave.
This is called the Birtha.
Other ulama, they say, and this is more
dominant in its opinion, that it occurred in
the year 10 after the Birtha, which is
equivalent to the year 3 before the Hijrah,
right?
And this is the opinion of most of
the ta'abirin.
No sahabi as far as I know mentions
a year.
As far as the month and the day,
it's also not mentioned by the San'af,
but many later scholars, they suggest different dates
for Laylatul Isra.
Some say 27th of Rabi'ul Awwal.
This is the opinion of al-Alusi and
Suyuti and Nawawi.
Other scholars, they say the 17th of Rabi
'ul Awwal.
Some say the 29th of Ramadan.
The dominant opinion is 27th Rajab.
27th Rajab, which is around today's date, 10
after the Birtha, this is the dominant opinion
as to when the Laylatul Isra and Mi
'raj occurred.
The Jumhur of the ulama say that it
happened after the Amr al-Huzun, the year
of sadness.
Does anyone know what happened during the year
of sadness?
Any of the shabab?
Yeah, so Khadijah al-Kubra 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 ﷺ, he went to
a place called Ta'if, right?
To the Bani Thaqif for a da'wah.
And he was stoned out of the city.
He was stoned out of the city.
They rejected him.
They bruised and bloodied him ﷺ.
And he had a low point in his
life, right?
And Allah ﷻ says in the Qur'an,
And Shaykh Abdullah ibn Bayyad, may Allah preserve
him, he just visited us recently.
He commented on this verse and said, With
a definite article.
Which means that the second occurrence of al
-ursul is the same as the first.
One difficulty.
So, But yusra is repeated without a definite
article.
Meaning this is two different eases.
So with every difficulty, there are two eases.
And this verse was revealed to the Prophet
ﷺ as a consolation.
So this was the day of Ta'if
was sort of the low point in the
life of the Prophet ﷺ.
And it's interesting when that happened, there were
some leaders of Quraysh.
The sons of Rabi'ah who were in
Ta'if at the time.
And had seen what had happened to the
Prophet ﷺ.
That he was stoned out of the city.
So they sent him a Christian slave named
Adas.
Who brought grapes to the Prophet ﷺ.
And the Prophet asked him where he was
from.
And he said, I'm from Nineveh.
And Nineveh is the city of who?
Yunus ﷺ.
So it's very interesting.
You're going to mention here something beautiful.
They say, look Allah ﷻ is reminding the
Prophet ﷺ here of Yunus ﷺ.
Yunus ﷺ had a difficult time.
He was in dhurumat.
In darknesses in the plural.
Right.
He was in the belly of the fish
or the whale.
In the ocean in the darkness of the
night.
But then soon after that Allah ﷻ gave
him victory.
Allah ﷻ says that over 100,000 people
believed in his message after that.
So after this so-called Yunus moment, there
was a great victory for Yunus ﷺ.
A great victory.
So this is the Yunus moment of the
Prophet ﷺ.
He's clasped under a tree in an orchard
owned by mushrikeen.
His feet are soaked in his own blood.
Right.
So Allah ﷻ gave him a great victory.
He gave him a gift.
The gift is laylatul isra wal mi'raj.
The night journey in ascension.
Why did Allah ﷻ give him this gift?
To give him tathbeet in his qalb.
To give him strength in his heart.
The nubiyahu min ayatina.
And as Allah ﷻ says, in order for
us to show him some of his signs.
In order for us in the royal plural.
General Maliki.
Allah ﷻ 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 laylatul isra.
The isra is dalil qata'i.
Qata'iyatul thubut.
This is a definitive proof text.
That we believe that the Prophet ﷺ was
taken in body.
Suhkana bi-asra bi-abdi'i laylan min
al-masjid al-harami ila al-masjid al
-aqsada bi-baratna hawla.
Li-nubiyahu min ayatina.
Inna huhu sirri basir.
Glory be to the one who took his
servant on a journey by night.
From the inviolable mosque of Mecca to the
furthest mosque.
And we'll talk about what that is in
one night.
Laylan.
Right?
So this is a clear definitive proof text.
Now, bits and pieces of the isra 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 there's a few hadith we're going to
be looking at.
The hadith in Sahih Muslim, which is related
by Abdullah ibn Mas'ud, radiallahu anhu.
And in Bukhari, Malik ibn Sa'sa and Anas
ibn Malik.
First of all, linguistically, you know, look at
him.
Linguistically, what does isra mean?
Does anyone know?
What does isra mean?
Yes, sir?
Yes.
Huh?
No, no.
No, that's not what he means.
Isra.
Does anyone know?
Anybody else?
Isra means a nocturnal journey.
A journey by night.
To go out on a journey at night
time.
Isra.
And the verbal form here is causative.
Asra.
Causative.
So in other words, Allah subhanahu wa ta
'ala causes someone to go on a nocturnal
journey.
Allah subhanahu wa ta'ala took his abd,
took his servant, the Prophet Muhammad sallallahu alayhi
wa sallam.
So isra is a nocturnal journey.
Mi'raj is an ism ala in Arabic,
which is called a noun or instrument.
Right?
So you can translate mi'raj as a
staircase or a ladder or something like that.
The means by which one ascends.
Ascension itself is called the urooj.
The urooj of the Prophet sallallahu alayhi wa
sallam.
So isra or mi'raj.
In Bukhari, we are told that this journey
began when the Prophet sallallahu alayhi wa sallam
was in al-Hatim.
Al-Hatim is also called hijab Ismail.
So if you obviously, you've seen the Kaaba
or you've been to the Kaaba, there's a
small semi-circle, right?
Right adjacent to the Kaaba that we may
talk around.
That's called the hijab Ismail or al-Hatim.
There's another hadith in Muslim that says, كنت
عند البيت.
That I was at the bayt.
I was at the baytullah, the Kaaba.
Right?
So you have two hadiths here saying two
different things.
So according to the principles of hadith, right?
Usul of hadith.
If you have two hadith that seem to
contradict one another, you have to sort of
try to make them work together, right?
It's called that jemaa.
So in reality, there's no contradiction here.
Right?
And the bayt and al-Hatim are the
same thing because the Hatim is at the
house.
It's at the Kaaba.
There's another hadith that says, the Prophet ﷺ
was in the house of Umm Hani when
this began.
Umm Hani.
And in another hadith, it says, in the
house of Abu Talib.
In another hadith, he says, I was between
two.
So how do we make these hadith work?
Who is Umm Hani?
Does anyone know?
Umm Hani?
Nobody knows?
The wife of Abu Talib.
Very good.
The daughter of Abu Talib.
The daughter of Abu Talib.
Right?
So one says, I was in the house
of Umm Hani.
Another says, in the house of Abu Talib.
So there's no contradiction here.
Right?
It's the same house.
In Bayna Ithnayn, the Prophet ﷺ was sleeping
between two men.
So there's a room full of men that
are sleeping.
This is a very precarious time for the
Prophet ﷺ.
If you remember, when he returned from Ta
'if, he could not go directly into Mecca
immediately because Abu Talib had passed.
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 sight.
So the Prophet ﷺ, he sends a correspondence
to Suhail ibn Amr.
Right?
For protection.
In reality, Allah ﷻ protects His Nabi.
Right?
وَاللَّهُ يَعْصِي لُكَ مِنَ النَّاسِ Allah protects you
from human beings.
Right?
فَإِنَّكَ بِأَعْيُونِنَا You are in our Inaya.
You are in our fortress.
We are guarding you.
That's in reality.
Right?
So the Prophet ﷺ, he actually went back
to Jabal al-Nur and he wrote a
correspondence to a man named Mut'in ibn
Adi.
And Mut'in and his sons, they offered
to protect the Prophet ﷺ.
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 ulama say, he's sleeping
between Sayyidina Hamza and Sayyidina Ja'fa.
Now, how do we make these hadith work
with the previous hadith?
That he was in that bayt, that he
was at al-Hateem.
Right?
So, ibn Hajar al-Asqalani al-Hafidh, may
Allah be pleased with him, he says, the
journey initially began in the house of Umm
Hani.
Right?
In Jibreel alayhi salam, according to a hadith
in Sahih Muslim, he came and he extracted
the Prophet ﷺ from the house of Umm
Hani through the roof and took him to
the Hijra Ismail al-Hateem.
Right?
So this is how he makes the hadith
work.
The Prophet ﷺ at this point, his blessed
chest is split open and his heart is
washed at least for the second time.
Some say it's happened three times.
We know what happened when he was a
child.
And he says that a tasmin dahab, a
bowl made of gold, was used, was filled
with zamzam and it was poured over his
his heart and soul, Allah alayhi salam.
So, the uran al-masih, gold is problematic,
we can't use gold utensils, so how does
this hadith work?
Well, one interpretation is that 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 fiqh of Jannah takes precedence here
over the fiqh of dunya.
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, what's known as the
hafd al-shaytan, when the Prophet, salallahu alayhi
wa sallam, was a very young boy, his
chest was split open and a black clot
was taken from his heart.
Right?
This clot is called hafd al-shaytan.
And there's different ways of understanding this.
Hafd al-shaytan is a construct phrase.
It's called in Arabic, annexation.
So how do we understand that?
There's two ways to understand it.
As either partitive annexation or possessive annexation.
So partitive annexation means, if you just bear
with me with the grammatical terms here, this
is according to the Al-Jurumiya, which is
a treatise of grammar that intermediate students of
Arabic will study.
Hafd al-shaytan will be translated as hafdun
min al-shaytan.
A portion from the shaytan.
A portion of something that originates from the
shaytan.
So the ulema say that's not the correct
understanding of hafd al-shaytan.
The other way of looking at it is
as possessive annexation.
With the particle or the preposition li.
So hafdun li-shaytan.
A portion for the shaytan.
Meaning that this hafd, this portion originates with
the Prophet ﷺ, but he intended to give
it to the shaytan.
So you see the subtle difference between min
and li, from and for.
A portion that's from the shaytan that originates
from the shaytan that was given to the
Prophet ﷺ.
This is rejected by the ulema.
Hafd li-shaytan.
A portion of something that originates with him
ﷺ that he intended to give to the
shaytan.
Right?
So a portion of what?
The ulema say a portion of mercy.
That the Prophet ﷺ, 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 ﷺ.
And Allah ﷻ did not want him to
do that.
So that was removed from his heart.
So remember that Allah ﷻ speaking directly to
him says, وَمَا أَرْسَلْنَاهِ إِلَّا رَحْمَةً لِلْعَالَمِينَ We
did not send you except as a mercy.
رَحْمَةً And this word is feminine.
Right?
So the longer the word in Arabic, the
more emphasis it has.
So if you add a tamar buta, if
you make it feminine, it has more emphasis.
Right?
In another verse in the Qur'an, this
is in surah al-A'raf, verse number
56, Allah ﷻ says, إِنَّ رَحْمَةَ اللَّهِ قَرِيبٌ
مِنَ الْمُحْسِنِينَ Right?
So if you look at that, if you
study Arabic and you look at this verse
immediately, you notice a grammatical issue here.
Right?
إِنَّ رَحْمَةً What gender is rahma?
Does anyone know?
Feminine.
Mu'innaf.
What gender is qareebun?
Masculine.
So you have a problem here.
In this type of sentence, this is called
a nominal sentence, where there's two parts.
Right?
There's a muktada and khabar.
Right?
Subject and predicate.
And according to Arabic rules of grammar, these
two are supposed to match in their gender.
Right?
If I say, أَلْرَجُلُ طَوِيلٌ That's a good
sentence.
The man is tall.
If I say, أَلْرَجُلُ طَوِيلٌ طَوِيلٌ The predicate,
that's finishing the sentence here, is now feminine,
so now it becomes a problem.
So what do the ulema say here?
إِنَّ رَحْمَةً اللهِ قَرِيبٌ مِنَ الْمَرْسِنِينَ They say,
the rahma here is the Prophet ﷺ.
So that's why qareeb is masculine.
Indeed, the mercy of God is close to
the doers of good.
So these are subtleties in the Arabic that
people tend to not even notice.
That's why we should study some Arabic, inshallah
ta'ala.
So, at this point, the Prophet ﷺ, he
says that a dabbah, which is some sort
of animal, دُونَ الْبَطْلِ وَفُقَ الْحِمَارِ أَبْيَطْ He
says, an animal that's smaller than a mule,
but bigger than a donkey, that's white, was
brought to him.
And this is called البُرَق البُرَق And there
are later writers who say things like, the
بُرَق 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.
It was simply a small white horse.
And, of course, بُرَق according to many urdu
grammarians, they say the root is بَرْق which
means lightning.
So بُرَق can move like lightning.
So the Prophet ﷺ said the بُرَق he
took his front hoof and he placed it
on the horizon and it would move by
folding up the earth very quickly and get
around the world, basically.
And in the hadith of Timothy, when the
بُرَق was brought to the Prophet ﷺ, it
initially shied away from him.
It was awestruck by the majestic appearance of
the Prophet ﷺ.
So he mounts the بُرَق and they speed
northwards and they land on the Temple Mount
in Baitul Maqdis.
They land in Jerusalem, al-Quds.
And the Prophet ﷺ...
Now this is interesting.
This is called Masjid al-Aqsa.
Right?
So if you look at the Temple Mount
today, there's two 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.
Masjid al-Quds al-Sahra.
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 a
black dome.
What is that called?
Masjid al-Aqsa.
Right?
So Allah ﷻ says, سُبْحَانَهُ الَّذِي أَصْلَ بِعَدِهِ
لَيْلًا مِنِ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى Was
that structure there at that time when this
ayah was revealed?
No.
It wasn't there.
Neither of these two structures were there.
They were built by the Bani Umayyah many,
many decades after the passing of the Prophet
ﷺ.
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 Qur'an
because there was no Masjid al-Aqsa at
that time.
But how do we understand it?
So I think here that Martin Wings makes
a good point.
He says that the Prophet ﷺ 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
in the old city, that entire area is
considered to be sacred.
And that probably the old temple of Solomon
where each ayah is an amistak pray was
where the Dome of the Rock is now.
So Masjid al-Aqsa, the farthest masjid, is
simply a reference to that entire temple mount.
Wallahu alam.
So Prophet ﷺ, he ties the rock and
he prays raka'atayn.
And then he looked behind him and he
said, I saw jameera al-anbiya.
All of the Prophets were behind me.
And he led the Prophets in prayer.
He is Imam al-Mursaleen, the Prophet ﷺ.
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 ta'ala.
He's better than the kursi.
And he's better than the arsh.
He's better than Jibreel.
He's better than the lawh.
He's better than the qalam.
Khayr al-khalqillah.
He's better than anything that's created.
As Imam Ibrahim al-Aqami says, wa arthur
al-khalqi alam itlaqi nabiyyuna fil min'an
al-shiqaqi.
In the Johara at Tawheed.
He says that, that absolutely the best of
creation is our Prophet.
So leave any type of dissent.
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.
The prophets are the best.
They're better than angels.
And the best of the prophets is the
Prophet ﷺ.
Imam al-Samakhshari, for example, who was a
martazila, he said that the Prophet ﷺ is
the best prophet.
He's the best of creation.
But then Jibreel is next.
And then the rest of the prophets.
So he made a mistake there according to
the jumur of Ahlus Sunnah wal-Jama'ah.
Although Imam al-Samakhshari's tafsir, which is called
al-kashaf, is a beautiful, beautiful syntactical exegesis
of the Qur'an.
So you'll find that in many libraries.
Nonetheless, the Prophet ﷺ, and, 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 two?
Some say they're identical.
Did Allah ﷻ somehow resurrect all of the
prophets?
Was it the arwah, was it the souls
or spirits of the prophets?
Allahu adem.
We know that the Prophet ﷺ, he saw
Musa ﷺ three times in this one night,
in three different places.
When was the first time he saw him?
Hmm?
Praying in his grave.
So when the Prophet ﷺ was flying overhead
on the Barak, over the Sinai Peninsula, he
looked down and he saw a red dune
that was glowing, and Musa ﷺ was praying
in his grave.
Right?
And he said, how can the Prophet ﷺ
see that when he's flying so quickly?
It's because the Prophet ﷺ doesn't necessarily see
you with his eye.
You know, he sees with his heart, ﷺ.
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 sixth heaven.
Right?
Three times he saw Musa ﷺ.
How did he see him?
Allah ﷻ.
According to a hadith of Abdullah ibn Mas
'ud, the Prophet ﷺ, he met Ibrahim, Musa,
and Isa ﷺ, and had a conversation with
them about As-Sa'ah, the day, the
hour, and the Yawm al-Qiyamah.
Okay?
Where did this conversation take place?
On the Temple Mount, in the Samawat.
We don't know for certain, but most of
the ulema say that this conversation happened on
Laylatul Isra al-Niyaraj.
In another hadith of Jadah, the Prophet ﷺ,
he describes the appearance of these three men.
He says that Isa ﷺ looked like Urwah
ibn Mas'ud al-Thaqafi.
Who knows how Urwah looked like?
We don't know what he looked like.
But the Sahaba knew what he looked like.
Right?
But in another hadith, the Prophet ﷺ is
more specific about the appearance of Isa ﷺ.
So he says he was a shorter man,
stocky, a very fair complexion, and length hair
like it was wet.
So, in ancient Israel, prophets used to consecrate
kings by pouring oil on their heads.
Right?
So, Isa ﷺ, he's called al-Masir, or
al-Mashiach in Hebrew, which means the one
who is anointed.
The one whose hair is oily.
Right?
Quite literally.
Right?
So, in all of the visions of Isa
ﷺ, of the Prophet ﷺ, 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 Isa ﷺ is called
al-Masir, which means, you know, mas'ha,
of our head, we make wudu, we rub
over our heads, we anoint our heads.
One opinion is that Isa ﷺ, he would
simply pass his hand over infirmities, over a
blind man's eyes.
He'd just make mas'ha 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 al-Masir.
Allahu akbar.
And then he describes Musa ﷺ.
He says, Musa ﷺ looked like a man
from the tribe of Shanu'a.
Who knows about the men of Shanu'a?
We don't know.
But the sahaba do.
But in another hadith, he describes in more
detail.
And he says, Musa ﷺ was taller, he
was lean, had darker skin, an olive complexion,
and he had curly hair.
That's Musa ﷺ.
And then about Ibrahim ﷺ, he says, He
says, the closest one in appearance to Ibrahim
is her companion.
Referring to himself.
So he looked like Ibrahim ﷺ.
He had the closest resemblance to Ibrahim ﷺ.
So he has this conversation, and Musa ﷺ
and Ibrahim ﷺ, they have nothing to offer
as far as the sa'ah, or the
day of judgment.
But Isa ﷺ, he says something interesting to
the Prophet ﷺ.
He says, between now and the sa'ah
is my rujoor.
Between now and the hour is my second
coming, my return.
Ibn Kathir says, that this tradition has reached
Kawathar.
It's multiply attested that Muslims believe in the
second coming of Isa ﷺ.
Multiple attestation.
This is called the parousia in the New
Testament, in Greek.
The second coming.
And there's indications in the Quran, that he
is a sign of the sa'ah, Isa
ﷺ.
In reference to Isa ﷺ.
He is a sign of the hour.
Allah ﷻ says, also says, that Isa ﷺ
will speak to the people as a child
and as an old man.
Right?
According to Ibn Jawzi, does not begin until
you're 35 years old.
And Isa ﷺ, according to the dominant opinion,
ascended.
Allah ﷻ 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 that are
sound hadith in which the Prophet ﷺ speaks
of the second coming of Isa ﷺ.
He also tells the Prophet ﷺ that he
will kill the dajjal.
And dajjal, the word dajjal is actually Syriac.
Meshiafa dagala in Syriac, the language of Isa
ﷺ, which means anti-christos or false messiah.
That Isa ﷺ will kill a false messiah.
And the Prophet ﷺ said, I'm going to
tell you something about the dajjal that no
other Prophet told them.
Innahu a'war wa rabbukum laysa bi-a
'war.
The dajjal has one eye and your Lord
is not one eyed.
He kathiran.
That between his eyes or on his forehead
is written kathara.
kathara or kafir.
Right, unbeliever.
Every mu'min, 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 go to a concert, it's everywhere.
If you watch a movie, 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.
novus ordo seclorum, the new world order, and
then you have the one eye.
there's a hadith which is a big haqi
in Abu Dawud that Prophet ﷺ said, that
there will come a time when the ummah,
the nations, will invite each other to the
killing of Muslims, like they're inviting each other
to a banquet.
Why does he use food?
He uses the analogy of ta'am, because
food puts up no resistance.
You can eat it, devour it, spit on
it, step on it, throw it in the
garbage.
So what are the sahaba?
These are arrows, right?
So he says, We must be very few
in number.
And the Prophet ﷺ said, You are
many, many, many on that day, but you're
like the scum on the ocean.
It's an honor.
Scum on the ocean.
No depth, right?
Superficial.
One dimensional.
There's no depth to them at that time.
He's worried about one thing.
They have 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, the
Council on Foreign Relations.
Right?
They meet and they discuss foreign policy.
Basically, they talk about how to colonize the
Muslim world.
The Council on Foreign Relations is called CFR.
So we'll leave it at that.
CFR.
Anyway, the Prophet ﷺ, Isa ﷺ, he also
says, he talks about Ya'juj and Ma
'juj, Gog and Magog, were mentioned in the
book of Ezekiel in the Old Testament, as
well as the book of Revelation.
That Ya'juj and Ma'juj are going
to run amok on the earth.
They're going to consume the world's resources.
And Isa ﷺ will make du'a against
them and they will die.
And then their carcasses will stink up the
earth.
And Isa ﷺ will make another du'a
and floods will come and take them out
to the oceans.
Who are Gog and Magog?
So most of you are going to say
that these are the wild tribes of Central
Asia.
Ibn Kathir says that these are the Khazars.
So Khazars, this used to be the kingdom
of Khazaria, which is in southern Russia.
Between the Black and Caspian Sea.
Just north of the Caucasus.
And they actually converted to Judaism.
And many scholars actually believe that the Khazars
are the progenitors, the ancestors of the Ashkenazim
Jews.
The European Jews.
So at the end of time, Isa ﷺ
is going to come into major conflict with
Western Zionism.
Western Zionism.
It was Ashkenazim Jews that founded Israel.
The State of Israel.
Theodor Herzl, for example.
An Ashkenazic Jew.
He convened the First Zionist Congress in 1898.
He wrote about the Jewish State.
In fact, 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 through political means is actually
forbidden.
So Isa ﷺ, in 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.
This is the opinion of the Big Catheter,
but I think he has something interesting to
say about this.
Of course, the Christians think that we're Gog
and Magog.
Anyway.
The Prophet ﷺ, at this point, he begins
his ascension into the Samawah.
And these are not the Jannat.
This is different.
These are not the paradises.
These are the heavens.
There's a difference between the two.
Okay?
He meets eight prophets in these seven heavens,
these seven Samawah.
Eight prophets.
Why these eight prophets?
You know, why didn't he meet Yaqub or
Elias or Dawud or Suleiman?
Why these eight prophets?
The ulama say something beautiful.
They say because these eight prophets represent some
type of Muhammadan typology.
Some sort of, in other words, they're foreshadowing
something that's going to happen in the life
of the Prophet ﷺ.
For example, he meets Adam ﷺ in the
first heaven, which is called As-Samad al
-Dunya.
And the Samad al-Dunya is our perceptible
universe.
The Samad al-Dunya is the only Samad
that has stars.
Okay?
Allah ﷻ says, وَزَيْقِنَّا أَلْسَمَادَ الْدُنْيَا بِمَا صَابِحَةٍ
That we decorated or ornamented the Samad al
-Dunya, the first Samad 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 Samad, As-Samad al-Dunya.
Okay?
The first heaven.
So the Prophet ﷺ actually said in a
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 can't even imagine what's out there.
Anyway, Adam ﷺ, 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 ﷺ will be
exiled from Makkah.
Right?
It's according to a Quran.
In the second heaven he meets Isa ﷺ,
Isa ibn Maryam and Yahya ibn Basakariyya.
And these are the cousin prophets.
And what happened to these two prophets?
That their people were constantly trying to kill
them.
They were persecuted.
In Isa ﷺ they attempted murder.
The Quran says, وَنَا قَتَلُهُ وَمَسَلَبُهُ وَلَكِمْ شُبِهَنَهُ
They did not kill him or crucify him
that was made to appear so unto them.
In fact, the name of Jesus in 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
him Yahya.
Yahya means what?
Literally means alive.
Alive.
Why is he called alive?
Because Allah ﷻ says, وَلَا تَقُولُوا لِمَي يُقْتَلُوا
فِي سِبِيلِ لَهِ أَمْوَىٰ أَمْوَىٰ بَالْأَحْيَاءِ Don't say
about those who are killed in the path
of God that they are amwat, they are
dead.
بَالْأَحْيَاءِ They are alive.
So Yahya ﷺ is a martyr.
And according to the story of the New
Testament, this is what it says, the four
Christian Gospels, it says that Yahya ﷺ 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.
This is called a dayyuth in Arabic.
It's the worst thing you can call in
Arabic.
It's a dayyuth, which means a man who
doesn't care about women, who looks at his
daughter, his wife, he's proud of it.
Dayyuth is also the word for pim in
Arabic.
So she refuses, and he says, no, dance
for us, it's my birthday.
And she says, I'll dance on one condition,
bring me the head of Yahya ﷺ.
So they bring the head, and she dances.
And the Prophet ﷺ, 13 times, assassination attempts
were made on him.
And Ibn Mas'ud actually says that the
Prophet ﷺ, he died a shaheed.
Allah ﷻ gave him the honor of martyrdom.
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 Bani Nadir, and a Jewish
lady, she put some poison into the shoulder
of a lamb, and the Prophet ﷺ went
there with his companion, Bishop, and Bishop ate
and he died.
And the Prophet ﷺ, 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 caused
damage to his palate.
So Allah ﷻ, as a martyr, extended his
life many years, so he can complete his
Risada, but it was a contributing factor to
his death.
This is the opinion of Abdullah ibn Mas
'ud.
Yusuf ﷺ, he met in the third heaven.
What happened to Yusuf ﷺ?
He was persecuted by his brothers, and then
they came to him, pledging allegiance.
So the Prophet ﷺ, when he comes back
into Mecca, where they say, Ahun Kareem, you
know, generous brother.
And the Prophet ﷺ, he climbs Abu Ubais,
and what does he say to them?
He quotes Yusuf ﷺ from the Qur'an.
There's no blemish on you today.
Allah has forgiven you.
In the fourth heaven, Idrees, ﷺ, there's not
much that the Qur'an says about Idrees
ﷺ.
مُذْكُرْ فِي الْكِتَابِ إِدْرِيسِ إِنَّهُ كَانَ صِدِّقًا نَبِيًّا
وَرَفَعْنَاهُ مَكَانًا عَلِيًّا Remember Idrees in the book,
he was a truthful man and a prophet,
and he was, and Allah ﷻ raised him
to a high place, and this high place
is the fourth samaan.
And what does Allah ﷻ say about the
Prophet ﷺ?
وَرَفَعْنَا لَكَ ذِكْرَكَ وَرَفَعْنَا لَكَ ذِكْرَكَ That Allah
ﷻ raised your remembrance.
He raised your remembrance.
According to the Jalalayn of Suyuti, Allah ﷻ
said to the Prophet ﷺ, إِذَا ذُكِرْتُ ذِكِرْتَ
إِذَا ذُكِرْتُ ذُكِرْتَ مَعِي Whenever I am mentioned,
you are mentioned.
Whenever I am mentioned, you are mentioned.
Right?
في الأظام، في الإقامة، في الخطبة Right?
In the tashahud, لا إله إلا الله محمد
رسول الله This is one of the meanings
of وَرْفَعْنَا لَكَ ذِكْرَكَ وَضَهُ عَلَمْ Hasan al
-Kithabit, he said, وَشَقَّذَهُ مِنْ إِسْمِهِ لِيُجِلَّهُ وَشَقَّذَهُ
مِنْ إِسْمِهِ لِيُجِلَّهُ فَذُوَ الْأَرْشِ مَحْمُودٌ وَهَذَا مُحَمَّدُ
He says that Allah ﷻ He took his
name from one of His names for the
possessor of the Arsh is Mahmood a name
of Allah, while this is Muhammad.
In other words, they share an etymology This
is a way of eulogizing the Prophet ﷺ
In the fifth heaven, he meets Harun ﷺ
According to the Torah, it was Harun that
actually fashioned the ijl, the golden calf This
is mustahil for a prophet to do In
the Qur'an, it doesn't say Harun ﷺ,
it says As-Samiri, right?
This person called As-Samiri But Harun ﷺ,
he was hated by his people and then
he was loved So the Prophet ﷺ is
going to be exiled They're going to try
to kill him He's going to be hated
by his people and then they're going to
accept him and love him, just like Harun
ﷺ In the sixth heaven, he meets Musa
ﷺ And Musa ﷺ, the Qur'an must
say had a lot of difficulties with his
people And the Prophet ﷺ will also have
a lot of difficulties with his people Something
else they say here is that Musa ﷺ
received a shariah And the Prophet ﷺ will
also receive a shariah There's an affinity between
the two prophets And there's actually a prophecy
in the Torah in the fifth book called
Devarim that a prophet will come who's similar
to Moses and he'll be given shariah And
that's why Waraqa bin Naufa after the birth
of the Prophet ﷺ he said لَقَدْ جَاءَكَ
أَن نَمُوسُ الْأَكْبَرُ كَمَا جَاءَ إِلَى مُسَىٰ There
has come unto you the great shariah نموس
is from the Greek nomos which means shariah,
law There's come unto you the great law
just as it came to Musa ﷺ And
in the Qur'an also إِنَّ أَرْسَلْنَا إِلَيْكُمْ
رَسُولًا شَهِدًا إِلَيْكُمْ إِنَّ أَرْسَلْنَا إِلَيْكُمْ رَسُولًا
شَهِدًا إِلَيْكُمْ كَمَا شَهِدًا عَلَيْكُمْ to Pharaoh meaning
Musa ﷺ and there's other indications as well
In the 7th heaven the Prophet ﷺ he
meets Ibrahim ﷺ and the ulema say here
it's an indication that the Prophet ﷺ will
inherit the rights of the hajj In the
7th heaven the Prophet ﷺ he also saw
various ayat, ayatul kubra وَلَقَدْ رَأَىٰ مِنْ آيَتِهِ
الْكُبَرَىٰ He saw great signs of Allah ﷻ
in the 7th heaven He saw the Baytul
Ma'mur The Baytul Ma'mur is the celestial Ka
'bah Baytul Atif is also called So if
you're standing at the Ka'bah and you
look directly up into the sky In the
7th heaven directly above the Ka'bah is
the celestial Ka'bah called Baytul Ma'mur The
ulema say if the Baytul Ma'mur fell from
the sky it would crush the earthly Ka
'bah It's directly above it, it's much much
bigger 70,000 angels enter into the Baytul
Ma'mur according to the Prophet ﷺ Every day
70,000 angels go in and no one
sees them come out And according to the
hadith Ibrahim ﷺ was leaning on the Baytul
Ma'mur when the Prophet ﷺ entered into the
7th sama'ah 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 and he saw this huge palace
and he said to Jibreel ﷺ whose palace
is this?
And Jibreel ﷺ said a youth from the
Quraish And he said who?
He said Umar And as he was walking
to get a closer look, a woman passed
by him and it was the mother of
Anas Umm Sulaym And then he heard the
footsteps of Bilal ibn Tarada' So you know
we talk about Ash'aran Mubashireen of the
jannat The Prophet ﷺ told 10 men guaranteed
they're going to jannat, but there's many other
people he told they're going to jannat including
many many women But these 10 is found
in a hadith that is considered mutawatid It's
a multiply tested hadith The other hadith are
considered qadr ahad singular attestation, but they're still
strong and sound hadith And then he saw
Jibreel ﷺ Jibreel ﷺ in the way that
Allah ﷻ created him with 600 kings in
the seventh heaven just as he had seen
them before on Laylatul Qadr, the first revelation
of the bi'atha And then he saw
something called As-Sitratul Muntaha which translated the
low tree of the furthest region the low
tree The ulama say this is the end
of the seventh heaven Imam al-Nawawi says
that some of the ulama say the trunk
of the Sidrat is in the sixth heaven
and the branches extend into the seventh heaven
Some hadith regarding the Sidrat which is in
Muslim al-Muhari The fruits of the Sidrat
are like the jars of the people of
Hajar The jars of the people of Hajar
Again, what did they look like?
We don't know The sahaba knew, but the
ulama say here that the people of Hajar
they had these huge jars about six feet
high, so huge fruits And then he says
that the leaves of the Sidratul Muntaha were
like Adhan or Fiyadah They were like 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 When the Muslims had conquered some lands
and some elephants had come into the city
And Imam Malik was sitting in the Masjid
of Nabawi He was teaching hadith And the
elephants came into the city And all of
his students ran outside to look at the
elephants Except one man, Yahya bin Yahya And
Imam Malik said to him Why don't you
go look at the elephants?
And he said I came to learn I
came to learn Not to look at elephants
So then he also says that The Sidrat
has these Alwan These colors It's enshrouded and
enveloped by these colors And these colors They
roll over the leaves of the Sidrat Changing
colors It's dynamic Allah subhana wa ta'ala
says When the low tree was enshrouded with
whatever it was enshrouded Some of the ulema
here, they say This is an indication of
these colors That the Prophet described I don't
even know what these colors are They're not
on the spectrum These are colors that you've
never seen before So Allah said And then
he says There's these Butterflies Maybe even angels
Of gold that are enshrouding the Sidrat And
then he says There are four rivers at
its base Nahrani Batinani Two hidden rivers Al
-Kawthar and As-Sasabee And Nahrani Zahirani Two
rivers that are apparent Which is the Neel
And the Furat The Nile and the Euphrates
Now you say, well the Nile and the
Euphrates Are on earth, right?
The Nile is in Egypt, the Euphrates is
in Iraq So how is it that the
base of these two rivers Is at the
Sidrat al-Muntaha Allahu alam We don't know
In fact this actually Confirms something in the
Torah Genesis chapter 2 For your information It
says that Gan Adin The Garden of Eternity
Flowing out of Eden Has Arba'a Roshim
In Hebrew, that's four river heads There are
four river heads coming out of the Garden
of Eden According to Genesis chapter 2 Which
is in the Torah And then the Prophet
Jibreel alaihi salam He says to the Prophet
You have to go forward And Jibreel alaihi
salam could not go forward Beyond the Sidrat
al-Muntaha Beyond the seventh heaven He says
that If I went beyond this point I
would combust into flames So Jibreel alaihi salam
does not have the Maqam Doesn't have the
station To go beyond the Sidrat al-Muntaha
Only the Prophet Was Khayr al-Khalqillah Right
And the Ulema say that The Prophet salallahu
alayhi wa sallam He kept his sandals on
When he went beyond the Sidrat al-Muntaha
He didn't take them off One of the
reasons why is The sandal would combust The
only reason that it didn't is because it's
attached to his foot Right So the Ulema
say here there's a great lesson If you
have strong attachment Strong attachment to the Prophet
salallahu alayhi wa sallam You won't combust into
flames You won't go to Jahannam Insha'Allah
ta'ala Right A strong attachment to him
salallahu alayhi wa sallam And then he heard
the scratching of the pen According to a
strong hadith He said salallahu alayhi wa sallam
The first thing that Allah subhanahu wa ta
'ala created Was al-Qalam The pen and
then Allah said Write all of the history
All of the history of human existence All
of the history of creation Meta-history So
the Prophet salallahu alayhi wa sallam He heard
the scratching of the pen So he came
into the presence of al-Qalam And al
-Arsh Which most scholars They don't translate Because
when we translate Words like Arsh They seem
to conjure up anthropomorphic images In our head
Arsh like footstool or throne Or something like
that The Arsh is a huge celestial creation
That was created by Allah subhanahu wa ta
'ala And at the base of this Arsh
At this maqam Allah subhanahu wa ta'ala
He speaks to his Habib salallahu alayhi wa
sallam Directly He speaks to the Prophet salallahu
alayhi wa sallam Directly And the Prophet salallahu
alayhi wa sallam He experiences what's known as
Which is translated The Catholics call it the
beatathic vision To see Allah subhanahu wa ta
'ala In the Mustadrak of Al-Hadamain The
Prophet salallahu alayhi wa sallam said And Ibn
Abbas I saw my Lord So he didn't
see him with the Eye that perishes But
with the Potential eye What is that?
It's beyond our comprehension There's no modality There's
no way to describe it But it's a
reality The beatathic vision Is a reality for
the people of Paradise You know how he
says that The beatathic vision of Allah subhanahu
wa ta'ala Is a reality for the
people of Paradise You say how?
There's no modality 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 subhanahu wa ta'ala Or
Allah subhanahu wa ta'ala To try to
envision Intellectually Allah subhanahu wa ta'ala It's
beyond our comprehension But 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 In surah Yunus Allah
subhanahu wa ta'ala says In Imam Ghazali
His exegesis on this For those who do
good are good things And a little addition
Another addition And the addition here according to
Imam Ghazali Is a ru'ya The beatific
vision of Allah subhanahu wa ta'ala Musa
alayhi salam Asked to see Allah subhanahu wa
ta'ala And if it wasn't possible He
wouldn't ask because that would be bad adab
Right So it's possible to do that So
Allah subhanahu wa ta'ala says in surah
Najm That at this point Allah subhanahu wa
ta'ala He revealed to his servant Whatever
he revealed It's left ambiguous So the ulema
say These are asrar between Allah and Habibi
That these are secrets That Allah subhanahu wa
ta'ala revealed to his Habib To his
beloved That we don't know But there are
three things that were revealed that we do
know At least according to Abdullah ibn Nasir
At this point The Prophet sallallahu alayhi wa
sallam Was given a salat The prayer The
prayer is now fardh 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 Khawatim al-baqarah Khawatim al-baqarah The
last two verses of surah al-baqarah These
two verses were placed Directly into the heart
of the Prophet Sallallahu alayhi wa sallam Without
Jibreel alayhi salam As a means Because Jibreel
alayhi salam is not in this maqam It's
only Allah There's no living creature beyond asr
Except the Prophet sallallahu alayhi wa sallam Right
This is a place The base of the
arsh 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 not in
a place No No Allah exists without place
Where was he before he created place Right
Space time Materiality were all created by Allah
subhanahu wa ta'ala Therefore he's necessarily Transcendent
of these things So for those who say
Allah subhanahu wa ta'ala has a physical
body He's sitting on a throne That means
Allah dwells in his creation Because the arsh
is created by Allah The seventh heaven is
created by Allah What's the difference between that
And what Christians say about Isa alayhi salam
No different in my mind Allah dwells in
his creation Right So you have to be
very very careful Allah subhanahu wa ta'ala
Allahu kan qabla almakan wa huwa al an
alama alayhi kan Imam Ali said Allah is
Allah is Without any type of place And
he is now Exactly as he is Right
Allah transcends Direction Allah subhanahu wa ta'ala
is not facing any direction He's not moving
He's not still 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 wa
'af of Jannah So three things give it
to the Prophet salallahu alayhi wa sallam In
this intimate Mystical conversation he has With Allah
subhanahu wa ta'ala At the base of
the arch The presence of the Qalam That
The prayer was made faad The last two
verses of Baqarah Were put into his heart
And he's giving a wa'ad A promise
that his Ummah Will go to Jannah Will
go to Paradise When he descends He passes
the seventh heaven Musa alayhi salam says What
were you commanded?
Why is Musa alayhi salam saying this?
Because the ulama say Musa alayhi salam has
experience Right, that he was called Now he's
coming back Because Musa alayhi salam was also
called At a smaller scale The Prophet salallahu
alayhi wa sallam Was called beyond the seventh
heaven Musa alayhi salam was called to Mount
Sinai Musa alayhi salam He was given forty
nights We appointed forty nights For Musa The
Prophet salallahu alayhi wa sallam Was given one
night Laylan One night Musa alayhi salam He
was called to a shajarah A small tree,
it's called a burning bush Right The Prophet
salallahu alayhi wa sallam Was called to another
shajarah The low tree of the Outermost region
And some of the ulama also say Musa
alayhi salam, you know Allah told him Ikhla'
alayk, take off your sandals Whereas the Prophet
salallahu alayhi wa sallam He said keep your
sandals on And other differences as well There's
a book by Imam Izzuddin Ibrahim abdus salam
Which is called Bidayat al-sur The beginning
of the inquiry Into the eminence of the
Prophet He compares the Prophets And he says
something interesting He says Musa alayhi salam Was
commanded to strike a rock A stone with
his staff And when he did that Twelve
springs gushed This is a miracle The Prophet
salallahu alayhi wa sallam His miracle is akbar
and abhar It's greater and more apparent The
Prophet salallahu alayhi wa sallam Did not have
to strike a rock He pointed to a
rock in the sky Called al-qamar The
moon Al-qamar The moon Just by pointing
to it Sallallahu alayhi wa sallam So he
says what did your lord command you He
says fifty prayers For me and my ummah
And Musa alayhi salam says Go back to
your lord and ask for Go back to
your lord and ask for A discount A
discount A lessening So the Prophet salallahu alayhi
wa sallam Did he go back Or did
he do it in dua But there's a
hadith in Ahmad Where he when Musa alayhi
salam said that The Prophet salallahu alayhi wa
sallam He looked at Jibreel alayhi salam As
if he was waiting For Jibreel to give
him Permission for some sort of Indication Which
is a hadith that somebody Used To encourage
people to get a second Opinion Doctor tells
you something Get a second opinion So the
Prophet salallahu alayhi wa sallam When Musa alayhi
salam said He looked at Jibreel alayhi salam
And Jibreel alayhi salam gave him The thumbs
up as it were So it goes to
forty five It goes to thirty five And
then it goes to five And Musa alayhi
salam says Go back to your lord and
ask for A lessening It's too much Musa
alayhi salam said I have experience In ummah
And that's too much for them So the
Prophet salallahu alayhi wa sallam Says I asked
my lord And I've become embarrassed So that's
it It's going to be five And then
it says A voice was suddenly heard I
have determined my obligations And I have reduced
the burden of my servants I have determined
my obligations It is five But the reward
is fifty It is five But the reward
is fifty And this again It speaks to
the importance of salah There's a hadith The
Prophet salallahu alayhi wa sallam He says The
difference The difference The difference between the believer
And the non-believer is the prayer And
Ahmad ibn Hamal He took this as an
essential difference Meaning that if a Muslim is
not praying He's left Islam He's become a
kathir This is the opinion of Ahmad ibn
Hamal That's why according to the Hamali school
If you're a Muslim that didn't pray until
you're twenty years old You don't have to
make up five years of prayer Because you
were a kathir Right 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 kathir And this is
a dominant opinion But that opinion is out
there That if we left the prayer we
left Islam Which is scary So we have
to really make sure If we're not implementing
prayer We're in big trouble To be honest
with you Big big trouble if we're not
praying Right So inshallah to Ahmad Inshallah people
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 3D 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 And I don't advise doing
that Especially on Memorial Day I'm Muslim I'm
a Mormon Can't believe it So you have
to use your judgement Don't put yourself in
harm's way You have to plan your day
Around your prayer Everything circulates around your prayer
Because what makes your prayer Circulate around as
if we're A Muslim all the time So
you don't say Well if I'm not doing
anything I guess I'll pray No no no
Prayer takes the Priority The Prophet sallallahu alaihi
wa sallam He goes back to Mecca And
he tells Umm Hani that he was in
Jerusalem The night before And Umm Hani is
begging and pleading with him Not to tell
anyone The Prophet sallallahu alaihi wa sallam says
I swear to Allah I don't want to
go now He goes to the hijab And
he tells them 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 The birth of Isa a.s. Is
something we believe in It doesn't make sense
to us But it's possible, it's conceivable From
the realm of the Qutra of Allah s
.w.t The omnipotence of Allah s.w
.t To create a human being Without any
male intervention And this is part of our
belief Ibn Qayyim said The root of all
fitna is when we Subjugate revelation to our
intellects We subjugate revelation To our intellects Why?
Because the aqal has a Very clear jurisdiction
There are certain things that the aqal Simply
cannot understand We have to admit that So
we believe in what's known as Khawarikul adat
Of the hukum adi There's miracles, there's grace
in natural law It's part of our aqidah
We believe in saniyat Supra-rational transmissions Saniyat
mutfayabat They're also called Supra-rational, not irrational
What's the difference?
What's a supra-rational transmission?
Something that transcends the aqal And is affirmed
in sacred text Unfalsifiable textual traditions Unfalsifiable textual
traditions Transcends the aqal And is affirmed in
sacred text Like the isra of the Prophet
s.a.w. Dalil qata'i We have
to believe it as Muslims Even if it
doesn't make sense to your aqal It transcends
your aqal It's well within the qudra of
Allah s.w.t To do that So
we believe in it Go back 200 years
in a time machine And tell somebody I'm
going to pick up a device in 200
years And I can call my cousin in
China They'll say that's a miracle The aqal
isn't there at that time But it's possible
and now we see it And now we
say so what?
It's clear science, we can explain it very
easily But how do you explain it to
people back then?
What is an irrational transmission?
Something that Transgresses the aqal And is repudiated
in sacred text 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
it's false And this is why we get
into danger When it comes to literalism There's
a hadith that says in the last third
of the night Allah s.w.t. descends
to the Sunnah of dunya and answers his
supplicants And there's some people who Take these
things very literally Because there's aqal and naqal
Aqal means intellect Naqal means revelation So you
have people that are naqal heads The naqal
heads Who don't use the aqal They say
no Allah s.w.t. quite literally As
a physical body He descends Into the sunnah
of dunya in the last third of the
night But aqal tells you That it's always
the last third of the night Somewhere in
the world Isn't it?
According to time zones It's always the last
third of the night That means Allah s
.w.t. is forever stuck in the sunnah
of dunya Does that mean arshan is angels?
No So what does that mean?
So we can't take a hadith This cannot
be literal What does it mean?
That Allah s.w.t.'s mercy Descends to
the sunnah of dunya His mercy Not himself
So we have to use our intellect So
something like the incarnation Christians believe in hulul
It's called hulul Tajessul Allah s.w.t.
He became a human being It's called incarnation
And the Christian will say to the Muslim
Can't God do whatever he wants?
And the Muslim will say yeah God can
do whatever So can God become a man?
And the Muslim will say I don't know
I guess so But here's the thing Allah
s.w.t. can do whatever is possible
Allah cannot do the impossible And it's not
a limit on his power There are certain
things that are simply Against the nature of
Allah s.w.t. 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 If Stephen Hawking Stephen
Hawking is probably the smartest man In the
world And I asked Stephen Hawking Can you
draw a four-sided triangle?
No I can't do it Oh you're not
the smartest man It's impossible to do that
Triangle by nature has three sides 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 don't 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 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 s
.w.t. is not dependent on anything كل
شيء يحتاج إليه وهو لا يحتاج إلى شيء
Everything needs him and nothing Allah s.w
.t. doesn't need anything So ironically If we
believe that Allah s.w.t. becomes a
human being The truth is That's limiting Allah
s.w.t That's a limit on Allah
s.w.t The Muslim belief does not
limit Allah s.w.t Anyway So The
Mushrikeen They went to Abu Bakr as-Siddiq
They said you know what your friend is
saying now You know It's interesting one time
I quoted a hadith In a masjid in
a khutbah It was the hadith of the
lizard The lizard was making tasbih The lizard
said لا إله إلا الله محمد رسول الله
A lizard, it's a hadith There's a weakness
in the hadith The brother came up to
me and said Why do you say these
things in a khutbah These things are ridiculous
and so on and so forth And I
said did you know there's a hadith That
a tree was crying The Prophet s.a
.w. Used to lean on a tree and
give khutbah And then they'd go to the
masjid And then the sahaba said that we
can hear The tree crying It sounded like
a she-camel giving birth Ah It was
loud like this And this is a Multiple
attested hadith So yeah Why do you mention
these things And I said If he said
it It's true Who said that?
Abu Bakr s.a.w. Mushrikin came to
him Do you know what he's saying now
He was in Jerusalem The Prophet s.a
.w. he didn't mention the Mi'raj immediately
He just mentioned the Isra And Abu Bakr
s.a.w. said If he said that
then it's true In a hadith of Bukhari
لما كذبني قريشون قمت في الحجر فجاء الله
لي بيت المغخص So he says that When
Quraysh disbelieved me I stood up In the
hijab of Ismail And Allah s.w.t
Manifested a vision of Baitul Maqdis I think
we have it So inshallah we're getting the
adhan So I'll say Alhamdulillah Bismillahir
Rahmanir Rahim Let's all pray They're trying to
annihilate God's love and they say things That
are incorrect Because they're in a certain state
So they're like men Intoxicated Anyway We'll stop
there inshallah Yes ma'am Something that I
have to tell you First of all it
was a wonderful evening To spend listening to
you Nice to see you One thing I
mentioned to you earlier I'd like to share
with everyone Yes of course Because you had
mentioned that Barak also means lightning 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 The
Prophet 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 This is how
it's projected in the schools Even though we
know in Islam Science is really a way
of understanding What Allah created But I think
this is important Especially for the children And
for mothers to understand To explain to their
kids when they come home from school That
time stood still The Prophet took all the
time he needed Mashallah That's true There are
Fire pilots who go up in these F
-16s And they actually documented this When they
hit Mach 2, Mach 3 That they actually
noticed that their clocks Will slow down Even
at that speed So imagine that 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 I saw this documentary on the
History Channel What's the closest star system?
What is it called?
Alpha Centauri There was a scholar who said
If we can build a spacecraft That can
travel the speed of light Go to Alpha
Centauri Take a two week vacation there Come
back It's been a month for you But
ten years for people on Earth Theoretically possible
Of course you can never build a spacecraft
that fast Unless Allah SWT wills it to
happen But the Duraat can certainly move Yes
ma'am So, I mean What I have
heard is I don't know how far it
is true But the Dome of Rock Is
the place from where Prophet Muhammad SAW ascended
To the heavens So It is also said
And I want to Get verification How far
that is true That the rock also started
moving When Prophet Muhammad SAW ascended And Prophet
Muhammad SAW Said You stay here And the
rock Has moved And it is A little
bit Kind of Suspended Is that something true
Or is it just Kind of a story
It doesn't seem to be Authentic I've heard
this many times It seems like this comes
from later Traditions from poets That the rock
began to rise And then he actually made
it go Back down I don't think there
is authentic traditions That mention that Yes sir
You were saying earlier that At the end
of creation Israel said You can't go any
further Because I've come much too late Me
and several People that we went to class
today They got taught that Israel actually Tried
going up And then his will started to
burn So would that go against the belief
That angels only do what Allah Tells them
to do Yeah even this tradition Of Jibreel
AS 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
AS Because he's the host of the Prophet
SAW During this journey It's conceivable that he
would Try to go beyond, not beyond creation
Beyond the Sidratul Muntaha Because beyond the Sidratul
Muntaha Is the Arsh Al-Qalam And that's
all created So Prophet SAW he never left
creation He is created So a created entity
Cannot leave creation Just as a creator cannot
enter into creation These are mustahib This is
inconceivable But that was the place where 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 Write So this is all in
Created reality, Jannah is a created place The
Arsh Al-Kursi All these things are created
The only thing not created is Allah SWT
And his actions and attributes He's Al-Khaliq
Everything else is Makhluqat And the nature of
Makhluqat Makhluqat is that change Anything that changes
is created That's how you can tell If
something is creator or created So automatically anyone
comes out 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 is in a state
of flux Except Allah SWT Because he is
not in creation In Allah SWT He has
pre-eternality And he has post-eternality Beginning
He's the first without a beginning and the
last without an end This is impossible for
us to conceive Because we're human beings and
we live in a linear world Once upon
a time And then we live happily ever
after That's how we think That's how the
Bible is written The Bible says 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 The Quran however Is not linear, it's
circular Because Allah is the author of the
Quran Allah SWT doesn't say First Allah created
Adam And then he goes through the prophets
chronologically He doesn't do that He goes through
Musa AS, Ibrahim AS Back to Musa AS,
Isa AS Why is he going back and
forth?
Because the Quran is circular In its states
Which indicates that its 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
going on here Because he doesn't understand that
this is not written by a human being
He has to think outside the box When
he reads the Quran Right So Allah SWT
On the Day of Judgment He will give
human beings A quality Of Baqa Of perpetuity
As a gift So when we go to
Jannah We will never die Because Allah SWT
gave us this quality Of Baqa, perpetuity That
he has naturally, that he has inherently Given
to us And the people of Jahannam Khalidan
Fiha Forever and ever As the Quran says
Right, and Allah doesn't break his promise So
Allah SWT Will not say on the Day
of Judgment I know I said this in
my Quran, but I'm going to break my
promise And destroy creation And have no Jannah
Because why?
Because Allah himself says my promise is true
Allah himself said it Right So when it
comes to a Wa'id 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 it to the
bank And cash it.
It's always going to come true But a
wa'id A threat on the believers Allah
SWT may forego That threat out of his
mercy He may forego his Wa'id, his
threat So Allah SWT For example, and this
is not Him being, you know Showing Any
type of infidelity or anything like that So
I'm going to use an example Imagine a
king has a kingdom And he has a
law in the kingdom The law says anyone
who's 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 And 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
SWT Could conceivably forego All the threats and
enter all of His agenda without any type
Of reckoning or 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 That's why
we have to be between hope and faith
And pray that Allah SWT foregoes his threats
On us.
Because he'll never forego His promise.
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 Well In Our
intellect It's very interesting People who say They
can date the universe to four decimal places
Lawrence Krauss Foremost cosmologist Professor atheist And he
says that he can date the universe To
four decimal places 13.7256 billion years That's
when the point of singularity Exploded So you
ask him Where did the point of singularity
come from He says Well we don't know
yet Or some say 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 So I use the
analogy with my students Let's say I took
off my hat I pulled a rabbit out
of my hat That's something from something Allah
SWT In the Quran He is 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 SWT
is also The one who creates Out of
nothing He creates something Out of nothing 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 scientists in the world The biggest atheists
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 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 calculations Or contracting So
he added something called lambda 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
The universe is expanding Because of the redshift
of the stars Microwave background radiation All these
types of things So you can extrapolate backwards
To a point of singularity So what is
What is the smallest Possible Piece of matter
What is it Scientists say it's The light
quantum It's a photon Light, everything comes from
light Very interesting The first verse of God
in the Torah Is Let there be light
There was light There's a hadith of Jabba
The Prophet said to Jabba Don't you know
the first thing that Allah 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 Um So
You know Daniel Dennett, one of the four
horsemen Of the new atheism, he said the
universe came From nothing, for nothing By nothing
If you want to believe in that type
of religion You can, that's a religion Right,
scientism or atheism What do you call it?
Creation of Whatever you want to call it,
scientism I guess They call it For nothing,
by nothing For nothing, from nothing, by nothing
So the point of revelation I mean, there
may be a verse In the Torah that
indicates the big bang theory Allahumma irrazeena kathur
anasna wa al-ardhakaat al-raq What is
it?
Taqannahum ma Right, so Maurice Bukai for example
He says, the Translation is, don't the unbelievers
see The heavens and the earth was one
unit Of matter and then we clothed them
Asunder We clothed them asunder But primarily the
purpose of Revelation is to tell you why
Not how or what Why So scientists can
say, what Right, and when 13.72 Initial
point of singularity Quantum mechanics All this scientific
jargon But why?
Allah says why Wa ma khalaqtul jinn wal
-insa illa liyaAAudoon We did not create jinn
And human beings except to worship illa liyaAAudoon
Ibn Abbas says illa liyaAAudoon means illa liyaAArifoon
We did not create human beings in jinn
And ins, except to worship Ibn Abbas Mufassirul
Quran, he says That you can't really worship
Allah Unless you know Allah So then the
purpose is to know Allah But then you
But then he says, if you knew Allah
You would love Allah So then the purpose
is just to love Allah That's the purpose
of creation To love Allah By worshipping 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
Richard Dawkins You know The What is it?
Roger Penrose What's his degree in?
Richard Dawkins 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 Is like,
you have a painting The Mona Lisa And
you take a scientist and you say Analyze
this And the scientist will go up to
it He'll take a sample from the paint
He'll do a carbon dating on the canvas
Give you all this information How this paper
is from Florence In the 15th century And
the paint is acrylic And it's from here
All this information And they put a child
in front of it And 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 of the author?
Of the artist, isn't she?
Is the child, because he's asking the better
question The more Transcendental question of why Not
what.
What is there?
Right.
But why?
That's revelation compared to science And
they're not at odds Not that I'm aware
of No Not that I'm aware of Um
The The ulema say that That every mu'min
can go on a marriage And that's the
Salah.
That's the prayer You can't go physically So
there's two things that That a saint We
believe in al-riyadh, right?
Saints.
There's two things that a wali Can not
do that a prophet can Because a wali
can perform miracles with al-karamat Which are
prophetic miracles So A wali can not receive
revelation Tanzeel, right?
Because revelation, the door is closed And also
he can not make a physical miraj But
the ruh Can make a miraj There's even
a hadith It's attributed to the Prophet I
don't know the strength of its authenticity That
the prayer As-salatu mirat al-mu'min The
prayer is the ascension Of the mu'min, of
the believer You can pray for that Some
of these When they go into prayer They're
not here And time draws out You know
like you're watching a good movie Like you're
watching Titanic It's like four hours long You're
watching Avatar or something like that And you're
sitting there And you're loving it And then
you go, it's been three hours It's gone
because you're so immersed You lost time That's
how some people are in their prayer That
just It's gone Because they're not really there
There's a companion Ibad bin Bishop And he
was praying At one of the Bedouin tribes
From Bani Hathafan He saw him praying And
he started firing arrows at him And Ibad
bin Bishop kept plucking them out of his
body And praying And then at the end
of the prayer he stopped Right?
Because he's in He understands That he's in
prayer 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 to cut off the leg So he
tried to amputate it and he went So
he said Help me to my good foot
To pick him up And he says And
he said And he cut his leg off
Didn't make a sound Because he's in prayer
One of my teachers who studied in Syria
He told me this story 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 Ibad He didn't even
budge And then he said Did you know
a tank came into the mosque?
Really?
I did not get here Is there any?
So that's what we should pray for Focus
on the prayer You know Focus on the
prayer Very important Alhamdulillah Alhamdulillah I think we'll
stop at this point Thank you for coming
May Allah bless all of you Increase our
understanding and our knowledge May Allah increase our
love of Allah His Messenger May Allah give
us the tawfiq to implement Our prayer on
a daily basis To help our families implement
their prayer Our women, children, and husbands May
Allah give them the tawfiq By means of
our du'a To help them implement the
prayer To keep the prayer going And also
to give us focus in the prayer The
focus of the sahaba The focus of the
awliya and anbiya Wa sallallahu alayhi wa sallam
Alhamdulillah Alhamdulillah