Ali Ataie – The Qur’an and Revelation (Part 1) Qur’anic Sciences Series
AI: Summary ©
The transcript discusses various aspects of the Quran, including its use in pop culture, its use in relation to teachings, and its use in mysteries. It also touches on the concept of "ideological meaning" and its significance in modern pop culture. The transcript provides examples of methods used in the Quran, including external locution, light and sound waves, and the use of "hasiths" to explain information. It also emphasizes caution with the use of shamanism and the importance of not believing in people who can do things without reading books.
AI: Summary ©
Welcome
to this class. This is a class on
the sciences of the Quran.
There's a text out there, called Quran,
by a German scholar named Monte Denfer.
I highly recommend,
that you obtain a copy of this text.
It's not required but highly highly recommended. If
you don't have it today, that's okay.
So,
the text that
the the seminal text
in in Ulubur Quran, the sciences of the
Quran,
the most famous text is by Imam Jalaluddin
Asayubi.
This text is called Al Iqan
Al Iqan fi'urubil Quran,
Which is translated as the perfect guide to
the sciences of the Quran.
And it's been translated,
Hamed Algar and others. I think it's in
2 or 3 volumes, but it's quite robust.
It's a little difficult to follow.
So what Von Denfer does with this text,
or a little quote on, is he really
tries to make a good abridgment of that
text.
That's easy to follow for students, for
for some students at the big at the
beginners level. So he's done a service,
for us in that regard.
When we say sciences of the Quran, we're
not talking about like geography in the Quran.
Biology, I'm not talking about these these natural
sciences. We're talking about
the word science,
in Latin means
a knowledge
knowledges or different
aspects,
related to the Quran.
So for example, today we're talking about
the concept of wahi, of revelation.
Right? So it's important to understand what is
revelation, what is the nature of wahi.
And then, our next meeting, we're gonna be
talking about, insha'Allah,
the compilation of the Quran.
When was it compiled?
How was it done? Who did it?
What are the early,
masahif or
codices
or manuscripts of the Quran?
And then we also talk about things like
Asfa'b al Nuzoor,
which is,
basically the historical contextualization
ayat?
Or Aspab al Nuzul.
And then we talk about things like nasq
or abrogation
within the Quran.
And this is something that
is controversial, but most of the rirgamasi there
are certain verses in the Quran that cancel
other verses.
Right? So So we'll talk about that, the
extent of that,
and why that's even in the Quran.
So today we're talking about wahi.
And Wahi,
Wahiyun, wawhaya.
Lohatan,
linguistically.
Right? So words have definitions,
lohatan
and finistilah,
linguistically
and technically.
So wahryon
linguistically
means
to
signify something quickly,
to signify something.
Why? So for example, if I do this,
I've signified something. What have I what have
I signified?
Peace. Peace.
Good. So it's immediate signifier or concept or
a meaning.
Right? If I go like this.
Anyone?
Hang
loose.
Hang
10. Is that I was gonna say hang
loose. And this?
Okay. Okay or?
Perfect.
Perfect
or
it's a satanic symbol as well, 666.
Yeah. So you'll see people that
are and it's a real thing the Church
of Satan. It's headquartered out of San Francisco.
It's one of their hand there's another thing
they do, but it's a it's a curse.
I'm not going to do it, but so
this is this is the linguistic
definition of wahi.
To do something with your hand, with your
body, or with your eyes
that signifies
some sort of meaning quickly.
And this is how it's used in the
Quran. If you look at Surah Maryam chapter
19 verse 11, we are told
that Zakaria alaihi salaam, when he was given
the bushwa, the good news of Yahya alaihi
salam.
He took a vow of silence,
which is something that they used to do
in the previous,
ulman.
And when he came out of his sanctuary,
he
gestured to them somehow,
signifying
them or commanding them to praise Allah
morning evening.
Right?
Now in the Quran,
the verb
which is form 4,
a causative form,
also needs to teach or inspire or reveal.
So Allah subhanahu wa ta'ala says,
in Surah Nahl verse 68. 16/68.
That
your lord inspired the bees.
So Allah
is inspiring,
is giving wahi
to animals,
to bees,
to build houses,
in the mountains.
It also denotes satanic
or demonic inspiration in the Quran.
The same verb, awai, is used.
So for example, you see like one eye
of symbolism everywhere in pop culture.
You know, this isn't some,
you know, conspiracy
that all these actors are involved in. This
is probably satanic,
inspiration of some sort. That's why the one
eye
is so prevalent in our pop culture. Of
course the prophets of Allah said that he
said that the antichrist
is awwal, is one eyed.
Right?
So Allah
says this is surah,
Anam, surah number 6121.
That indeed
the demons
inspire
their minions
to
dispute with you.
Right?
So same verb is used, awha yulhi.
Allah also
will use this verb awha in the Quran
when inspiring
non prophetic
people, non prophetic human beings. So people that
aren't prophets.
Allah
says in Suratul
Mahidah
111,
Now remember when I inspired
the disciples of Isa alaihi sallam.
Allah
gave wahi
to the disciples of Harissa,
but these are non prophets.
Why are they non prophets? Because the prophet
says in a hadith that is rigorously authenticated,
a bukhari,
about Isa alaihis salam. He said,
there is not between,
me and him a prophet.
Right? Allah
uses this verb,
Allah
says,
about the mother of Musa, alayhi salaam,
in Surah Al Qasas, ayah number 7.
And we inspired or we revealed the mother
of Moses
to nurse him, to nurse Musa alayhi salaam.
So Allah subhanahu wa ta'ala says,
oh to
the mother of Musa.
And she's called Ubu Musa. The only woman
named in the Quran is Nadia alaihis salaam.
But according to the Torah, her name is
YaHoved,
or Allahu Adam.
And there's an opinion,
that she's actually a prophet.
Right? There's a minority opinion, but there's an
opinion that Imam Al Khotubi
even has them that there are female prophets,
and she is Muslim.
Now technically,
febistilah.
What is wahi?
The urlamassay,
the technical definition of wahi is
So
the sent down literally, sent down speech of
God.
The speech of God which has been sent
down.
Upon a prophet
from his prophets. Upon a prophet.
The speech of God which is sent down
upon a prophet. This is the technical definition
of wahi. We say theological
definition of wahi.
However, the Irlamas, they do make a distinction
between wahi,
wahiun,
which is
revelation given to prophets,
and is another word called
So alif, yeah,
alif,
hamza.
Iha.
And Iha
is non prophetic
revelation.
So in the Quran, for example, and both
of these concepts, both of these are,
infinitives,
both of these infinitives
are denoted in the Quran by the verb,
so they share a verb, but they're different
concepts.
Right?
So when we read the word wahion,
right,
it is referring to prophets, prophetic revelation.
Wahid is only for prophets. Ihaon
is for non prophets.
Another word for Iha is Ilham.
Ilham.
And we'll talk about,
Ilham.
But again both of these concepts are denoted
by the verb auh in the Quran. So
when Allah subhanahu wa ta'ala says going back
to that ayah in atmadida
with auhaytu iladhawariyin.
Awaydu
that we inspired or revealed to the prophets.
This is, to the, disciples.
This is Ihaon
or in,
this is not prophetic revelation.
This is not wahi. The urlamas say wahi
is only for prophets.
This term wahi.
The renomah also mentioned
that prophetic Wahi, so
revelation given to a prophet, may be religious
or theological in nature or not.
Right?
There may be some element of
some sort of worldly affair that Allah
wants to reveal to a prophet. For example,
Allah
says in the Quran, what's negative furaka bi
aqunina
wa wahina to Nuh alayhi
sallam. Allah
says to him, build the ark
under our eyes, which means under our protection
and under our inspiration,
under our wahi.
So Dhruh alaihis salam was given wahi as
to how to build a good ship.
Right? So he didn't know how to build
a ship.
The arayama also mentioned that Dawood alaihis salam
was given wahi as how to make,
armor
or chainmail.
And other prophets were given wahi,
with respect to things like medical science or
mathematics.
Now,
the Origami also say that there's 3 types
of wahi.
There's 3 types of wahi. Again, when I
say wahi, I'm talking about revelation given to
prophets.
Okay? Prophetic revelation, broadly speaking, 3 types. The
first type is called internal perception.
Internal
or you say interior
interior perception.
This is when meanings
meanings,
meanings
are perceived
in the heart of a prophet.
Okay? No voice is heard,
and then the prophet him or herself will
choose the words to articulate that meaning.
So there's no literal dictation
here.
For example, Allah subhanahu wa ta'ala will command
the prophet sallallahu alaihi wa sallam to marry
a certain woman.
Right? So he'll have meanings descended to his
heart.
But no no karimat.
There's no words.
So when he awakes from his sleep, he
knows the command of Allah
Allah is giving him this type of wahi,
internal perception.
And this is done either
with an angelic medium or without.
Either through Jibril alayhi salaam,
or
Allah subhanahu wa ta'ala will place meanings
Ma'ani directly into the heart of the prophet
salaam himself.
Internal perception.
Interior perception.
The second type of wahi is called interior
locution.
Interior
locution.
This is internal
auditory
dictation.
So and this is also
with an angelic mediation.
So the angel Jibril,
will come to the prophet,
and he'll give words to the prophet, sallallahu
alaihi sallam. The prophet, sallallahu alaihi sallam, will
hear them internally.
The words of the angel.
And these are specific words. They're not just
meanings.
They're actual words.
And the prophet
will remember these words and then recite
them. This is called interior locution
through angelic mediation.
Interior locution through angelic mediation. Again, this is
when the prophet salallahu alaihi wasalam, is what
Jibre alaihi wasalam comes to the prophet
and gives him an internal auditory dictation.
So the prophet hears actual words
internally,
And when he,
comes out of his state
of receiving the revelation, he will repeat the
words.
And then scribes would eventually write them down,
and it becomes Quran.
Now another type of interior locution
is without an angelic mediation.
Without an angelic mediation. And this is the
the highest most exalted type of wahi.
When Allah
gives words,
actual words, to the prophet sallallahu alaihi wa
sallam
without an
angel.
And,
the Urgamah say that this happened a couple
of times.
The most famous is when the prophet
was at the base of the Arash beyond
the Sidra to Muntaha
on the night of late Islam and Mi'raj
where Jibril alaihi salam did not pass. So
he's beyond the 7th heaven
at the base of the throne.
Jibril alayhi salaam could not pass. And Allah
subhanahu wa ta'ala says,
I inspired my servant whatever I inspired
without an angelic mediation. So Allah gave him
words. What are these words? Ibn Mas'rud mentions
Khawadulun Baqarah,
the end of Suratul Baqarah.
The last two ayahs of Suratul Baqarah, Amun
Ar Rasul.
This contains the essential aqidah
of the Muslims.
Right? These 2 ayat were placed directly into
the heart of the prophet sallallahu alaihi wasallam
without Jibril alaihi wasallam.
This is called interior
locution
without angelic mediation.
Another word for it is mosaic
theophany.
This is how Allah subhanahu wa ta'ala would
speak to Musa alayhis salaam.
Any type of mediation.
There's something very special Allah says in the
Quran, Surah Al Nisa, ayah 164. There's something
very very special about how Allah spoke to
Musa.
Is a infinitive.
Which is stressing the verb very special way
which Allah
spoke to Musa alayhis salaam, but Allah
also spoke in that way to the prophet
Muhammad sallallahu alaihi wa sallam on some occasions,
and there's other occasions as well we'll talk
about.
Okay. So again, interior perception, going back to
the first kind of wahi,
interior perception.
The the prophet is not receiving kalibat.
He's not receiving words. He's just receiving
ma'ani,
meanings.
Right? Meanings.
I need to do this. I need to
do that. This is what Allah is inspiring
me to do.
Right? And then he will articulate to his
sahaba
what he needs to do, what Allah is
commanding him to do. So this is not
Quran. This is hadith.
Right?
But interior locution
with or without angelic mediation
is when he's actually receiving kadimat.
Allah's giving him words, actual words.
Right? And the prophet
will repeat those words, and Allah is ordering
him, Jibilaihis salaam, is ordering him to recite
these words in prayer.
And this is the Quran.
The third type of wahi
is exterior
locution.
So we have interior perception, interior locution.
Now we have exterior
locution,
and this is always through an angelic mediation.
It's always through an angel. This is when
an angel comes to the prophet sallallahu alaihi
wa sallam.
So this is exterior
auditory dictation.
An angel comes in the form of a
human being, to the prophet
said. And says quote and say this, and
the prophet repeats.
Right? Oftentimes, the angel would come
in a form that was seen by other
people.
On rare
occasion,
in his actual form.
There's a verse in the Quran,
Surah 42 verse 51.
Allah subhanahu wa ta'ala says, wamaqana
li bashirim.
It is not befitting for a human being
that Allah should speak to him except by
Wahi. And the urlamas say here, the meaning
is interior perception,
the first
type.
Or
from behind a veil.
And the Gurdaman say this is interior
locution.
God is veiled.
Right? God is veiled, but there's no mediation.
Again, chapter 42 verse 51. The first part
of the ayah is talking about interior perception.
The middle part of the ayah is talking
about interior locution.
And the last part of the ayah. Or
we send to him a messenger, meaning angel,
who inspires him by his permission, whatever he
wills, exterior locution.
Any questions on these three types of wahi?
The latter 2 are Quran.
The first one is hadith.
Yes, sir. Can you just repeat the latter?
Yes. Verse 42, verse 51.
4251.
Yeah. Are there any more examples of second
life of internal locution without an angel? Yeah.
We'll talk about that. Yeah. Yeah. Yes, sir.
I just had a question. With interior locution
with NGL and ADH and exterior locution,
what is the difference between
Exterior occlusion is when,
an angel would come
in human form. So the prophet sallallahu alaihi
sallam would hear with his ears.
Right? It's external auditory dictation. Like in the
cave,
It's external locution.
Right? We'll talk more about this in a
minute here.
So these methods of Wahi are indicated in
the hadith. There's hadith and Bukhari, Kitab al
Wahi. The first book of of Bukhari is
called Kitab al Wahi. It's 97 Abu'l in
Bukhari.
He says,
So he says sometimes the revelation comes to
me like the ringing of a bell,
like the ringing of a bell, And that's
the most severe on me physically
until it updates
when I understand what it is saying.
And sometimes it comes to me
sometimes the revelation comes to me in the
form of an angel taking the form of
a man.
So first part of the hadith is interior,
right, locution.
The second part of the hadith, an angel
comes exterior locution.
So what is this ringing of bells?
So there's actually according to the Hadr al
Askalani,
there's 46
ways in which the prophet
received the wahi.
46 different ways.
One of them is the ringing of bells.
Some of the urnama say this means this
is how he described it,
but in reality, it was the fluttering of
the angels' wings. This is an opinion from
the urnima.
Ibn Arabi says it was continuous.
It was coming from all directions, but it's
something he's hearing internally.
Right?
We'll talk more about this in a minute,
inshallah.
And some of the old ima say that,
the haruf al muha ta'at, so the disjointed
letters,
right, like yasin, karmim,
kathaya, insad.
That one of the
practical functions of these letters
was to focus the prophet sallallahu alaihi wasallam
when he's receiving internally a locution.
So you can imagine the prophet sallallahu alaihi
wa sallam is very busy in his life,
so Allah wants to focus him. One way
of focusing him is to bring in a
human being in front of him who introduces
himself as an angel.
And, oh, you say this. Okay. He repeats.
Right?
Or Allah
will give him these letters to focus
on.
So he hears this initially.
So it's it's it's vibrations that turn into
words, and he understands
that it's revelation.
Now
why Right? There's different theories about that. Nobody
really knows. It's one of the mysteries of
the Quran. There are some
mystical exegesis explaining what these letters mean. But
all of them say, well, nobody really
knows.
In the hadith of Aisha and Bukhari, she
says,
She said, I saw the prophet sallallahu alaihi
wa sallam
received the revelation
on a severely cold day,
and indeed his forehead was dripping with sweat.
So
there was a a physical manifestation,
physical manifestation. There's things happening to him,
obviously, physically when the revelation was descending.
So he would sweat, so the law said
that he would turn pale, sometimes begin panting.
Some of the
orientalists said that he was having seizures.
This is
obviously false. When someone has a seizure, they
fall to the ground, they're shaking, they're foaming
at the mouth, and they don't remember anything.
I actually had experience with this. Not me
having the seizure, but I had an elderly
boss
when I was working at a place called
Mailboxes, etcetera.
I think it's called the UPS store now.
This is way back in like before YDK.
And my it was like, you know, closing
and my boss, she starts shaking, going into
a seizure, and I actually caught her.
She's about to like on the side
of the table and everything. So I caught
her, I put her on the ground, she
was shaking, she was foaming at the mouth,
and then the ambulance can't hold it, the
ambulance.
And, I remember they asked her,
do you know this guy? They wanted to
meet you. She said, no.
Like what?
And they said, what year is it?
I know this one.
I can't even know the year.
Right?
So these are not this is not an
epilepsy. This is the he's not having seizures,
So the body is you don't have a
seizure and then you come out of it,
and you're reciting.
So it's Arghman something.
It doesn't work like that. But there were
some physical things that were happening today,
right. Because the weight of the wahi, right.
Says in the Quran that this speech is
very weighty,
Right? And he said, salallahu alayhi said, shayyamatsni
hudanwaahuatuhaha.
You know, he had some gray hair, not
a lot of gray hair, not like me,
a lot of gray,
but it was chemical imbalance.
But because his constitution was so perfect physically,
Subhanahu Wahe said that, I At 60 years
old, he looked like he was in his
thirties.
But he had a little in his sixties,
he had a little bit of gray hair
here on the temples,
and even her mom says 11 or 18
hairs.
But he said I got these gray hairs
from the weightiness
of the revelation of Surah Hud.
Surah Hud, which talks about
the Hadah of Allah Subhanahu Wa Ta'ala. Allah
Subhanahu Wa Ta'ala destroying these city states that
disobeyed him. The punishment of Allah subhanahu wa
ta'ala was very weighty for the prophet
and other he said and
that's like his his sister's surahs.
Others that describe the the Adah of Allah
Subhanahu Wa Ta'ala.
When he would receive the revelation, if he
was sitting on a conveyance,
the conveyance would kneel. He was sitting on
his camel, the camel would kneel.
One time Abu Bakr said that,
he was sitting next to the prophet sallallahu
alaihi wasalam and Nawawi descended upon the prophet
sallallahu alaihi wasalam. And Abu Bakr's leg was
under the prophet's leg, and he said that
I thought my leg was going to be
crushed under his leg.
And Zayd said something similar as well.
And Hadith al Ahmad,
he said, it feels like my soul being
extracted.
Said, now Armah said he heard the humming
of bees coming from his face
when the prophet was receiving revelation. So Armah,
he was very close to the prophet of
the wahi
descended and he heard, he said it sounded
like bees humming.
And and Sayyidina Armah is special. I mean
he's,
he has a he's very he's very prophetically
attuned,
Sayidhar Hamar. That's why the prophet
said in the sound hadith and tunubedi,
there's a prophet after me, it would have
been Sayyidar Omar. In fact, on one occasion,
and some say 2 occasions, the prophet is
receiving wahi,
Surat al muminun Allah subhanahu wa ta'ala is
describing the creation of the human being. The
prophet sallallahu alaihi wa sallam is repeating this
before the prophet can get to the end
of the ayah,
saying, Narayana would finish it.
The first time it's revealed,
and the prophet said, yes. That's the end
of it.
This is how in tune the seigneur Omar
is
with the with the wahki.
So you have the ringing of bells. Another
method or another way would come to the
prophet sallallahu alaihi wasallam.
Is an angel coming as a human being.
We talked about this as a form of
exterior locution.
Sometimes the angel would take the form of
a companion named Dhirya al Kalbi,
And this has been the object of much,
you know, ridicule by orientalists and anti Muslim
polemicists, you know. They say, well, this guy
was obviously pretending to be an angel.
But why Dihyah al Kalbi? It's because Dihyah
was extremely beautiful,
extremely beautiful companion.
And other forms as well. If you look
at the hadith of Jibril alayhis salaam,
the saint Narayim said,
Jibril alaihis salam came into a form of
a human being. We didn't know none of
us knew who he was.
He was unknown to to any of us.
The dominant opinion is that,
the angel that brought the wahi to the
prophet sallallahu alaihi wasallam was always Jibreel alaihi
wasallam.
That's a dominant opinion
based on the eye of the Quran, Surat
al Baqarah,
ayah 90 7297.
Say whoever is an enemy to Gabriel,
for indeed he brings the revelation,
brings the revelation to your heart by the
permission of God.
Some scholars also say that during the fatra,
so there was a
a span of time in which the prophet
did not receive the revelation.
Right? Some say it's 15 days, some say
up to 6 months.
Right? Allahu mu'ala,
the exact length of time.
Some say up to 3 years.
The Haram say during this time, Israfil
would come and visit the prophet sallallahu alaihi
wasallam.
And ibn Hajar says that he would give
the prophet wahi, but non Quranic wahi.
Just for consolation.
Just to give him
the peace of
mind. Just to reassure him that everything is
okay. That Bisera'qir would visit the prophet's of
Eliezer.
The prophet said that this method
of exterior locution,
this is the most this is the easiest
for me.
So when it's exterior locution, it would be
easy for the prophet
physically.
But when it's interior it would
be tough on him physically,
especially
certain sur of the Quran
that's describing the Adah of Allah subhanahu wa
ta'ala.
These are the only things that,
you know, that
considerably aged him. So the level of laddie.
Otherwise, he's in perfect physical appearance.
And it's more about Akhida to believe that
he's the most beautiful of human beings, even
more so than Yusuf Alyssa.
Now,
as we said, ibn Hajar said there's 46
methods of the washing.
So we mentioned ringing of bells,
an angel coming as a human being.
Another one,
is
an angel in original appearance.
So this happened again 2 or 3 times
where Jibril alaihi wasalam would give the prophet
sallallahu alaihi wasalam wahi
in the form in which Allah created Jibril
alaihis salam.
So the most one of the most famous
is, you know, at the very beginning of
towards the beginning of the
right after the Beata, the commissioning of the
prophet sallallahu alaihi wasallam. Jibreel alaihi wasallam
came to the prophet sallallahu alaihi wa sallam
in his true form
and gave him wahi.
And again during the Mi'raj
during the Mi'raj, Allah manifest
the jibird alaihis salam in his true form.
Another method, the 4th one, true dreams.
And
the prophet said
that when he said
a true dream is 146th
of Nabuah.
A true dream is 146
of Nabuah because there's 46 ways in which
prophets receive wine. One of them is.
The believer has Aroya saliqa.
It's not prophecy. It could be Ilham.
Ilham or Iha as we said before. But
we don't use the term wahi unless we're
talking about a prophet.
And the truest of dreams are at Suhur
time.
Just before Fajr.
The truest of dreams according to the prophet
They heard him say because that's
when the prophet
was born during this time.
And you should if you have a good
dream, you should write it down
because you'll forget.
Write it down immediately
and have it interpreted as a science of
dream interpretation.
Okay. So a true dream.
And he would have dreams, true dreams
before and after the Beatha. The Beatha is
his commissioning as a prophet. All related to
Qadir when he was 40 years old. Right?
Jabal al Nuhur,
The episode of Iqra.
Right? That's that's when he was commissioned as
a prophet. But even in his
thirties
or
even earlier, he would have true dreams,
which is an indication
that he's already a prophet
before age 40,
just not commissioned as a prophet.
And in the sound hadith, when did you
become a prophet? When Adam was Benaroor like
Jasad.
When did you become a prophet? When Adam
was between
soul and body.
I was a prophet.
Okay.
And of course, there's miracles attributed to him
even as a child.
These are called
Irhas. Irhas.
You know, pre prophetic
or pre Bertha miracles.
The story of Bahira the monk
when the prophet
was with the caravan, and Bahira noticed that
trees were bending
to shade him.
Right? A pre prophetic miracle.
So the dream of a prophet is always
true.
The dream of a prophet is always true,
and it's always why. For the rest of
us a dream can be one of 4
things. A dream can be from the nafs.
It's called nafsani
or egotistic
dream.
Right?
So
you know, if you
if you're eating some something caught on or
see something caught on before you go to
sleep, you probably see the new dream. This
is from the nest.
You go to sleep very very hungry, you
probably see some food,
you're very thirsty,
you'll be in a waterfall, you'll go swimming,
and
This is from the nafs.
Then you have something called,
an angelic dream, or
is it malakani,
coming from an angelic presence.
They have Sheitani.
Right? Somebody coming from a demonic presence. That's
why when you go to sleep, you should
sleep with udu.
You should sleep on your right side,
and there's certain adaria,
prophetic invocations
of the prophet sallallahu alaihi wa sallam. They're
very very short.
If you want to be more ambitious recite
Ayatul Kursi.
Recite Qul Wala WaHat 3 times.
Just while you're falling asleep,
recite and fall asleep in that state. InshaAllah
and have a good intention,
have an amazing intention
for Allah Subhanahu Wa Ta'ala
to give you a rubria of the prophet
sallallahu alaihi wa sallam
in your sleep.
And then there's,
divine
raqdani
dreams.
Rabbani,
like if a believer sees the prophet sallallahu
alaihi wasallam,
this is rabbani.
Right? This is a
is a true dream, it's from Allah subhanahu
wa ta'ala.
It's a gift to a believer.
Shaitan cannot imitate the prophets of the abhisattam.
There's even an opinion that shaitan cannot imitate
any prophet.
So any prophet you see,
some of the Urnawa even say, if you
see someone that doesn't look like the prophet
sallallahu alaihi wa sallam,
but introduces himself as the prophet, and you
have a strong inclination that it is the
prophet, then it's him.
He's trying to tell you something.
Like one of my teachers, he saw the
prophet sallallahu alaihi wasallam
with a long white beard,
and he didn't have a long white beard.
One of my teachers saw him with no
beard,
Right? And he was disturbed when he woke
up. He said,
you know, he didn't have his his sunnah,
where's the beard? So he got it interpreted
and he said the prophet is trying to
tell you to follow sunnah because a believer
is the mirror of a believer.
He's reflecting a fault in you, wants you
to see it on him
because the mirror never you never get mad
at a mirror. It just reflects the truth.
It never insults you. It tells you the
truth.
Right? If it's straight and it's clean, it'll
tell you the truth.
Right? So the prophet
is trying to give you a message
But the dominant being in here again is
that no,
he if it doesn't look like him, it's
not him.
It has to look
like him. Okay.
So true dreams. And Aisha said,
She said that the first type of wahi
that came to the prophet
was true dreams in his sleep.
And then she said that he never saw
a dream
except
that it,
except that it came like the break of
day.
In other words,
it always came true.
And you can count on his dream coming
true as much as you can count on
the sun rising in the morning.
His dreams have always come true.
It was a dream that informed him of
what Labid
Labid was a Jewish mage.
A mage is a practitioner of black magic,
called a
mage.
So the prophet had brought me out a
dream to know
in his sleep
of what Labin had done to him, and
also Allah inspired him, gave him wahi as
to how to deal with breaking,
what he had done to him.
And this was obviously after the Behartha.
And this story is controversial as well.
There's not a lot of strong
hadith support for the story. It's mentioned in
Sira literature,
but it seems to come into conflict with
that
Allah gives you rismas protected you from the
people. So there seems to be some problems
with the story.
But apparently,
this mage had gotten some of the hair
of the prophet said on. And the Quran
does talk about those who glow on dots.
Right? The last 2 surahs of the Quran
are called Almora with Almora Wintaim.
Right?
And these these 2 surahs were revealed on
the occasion of this of this episode
according to the Aspabu in Sur literature.
He got some of the hair of the
prophet said, and he tied 7 knots into
it, and he threw it into a well.
The prophet said after blowing some incantations
upon the air, upon the knots,
something that is mentioned in his in his
in this whatever this text was that he
was using,
this mage.
And so the prophet said suddenly noticed that
you know his memory was failing,
It played with his memory a little bit,
then he told Sayyidina
to stand over the well and recite the
last 2 Surahs of the Quran.
Surah Al Falak 1 Nas,
and there's,
there's
7 ayat.
No there's 11 ayaat, sorry 11 knots,
11 knots in the air.
And there's 11 ayaat and these last 2
sua.
And 11 sort of a
it's sort of a a a sacred number
for the practitioners of black magic.
So we use the number to sort of
counter that.
Right? So we do things 11, you know,
33.
That's to counter the evil, the satanic evil.
They use it for a different way. So
numbers are like a sword.
You could use this or a knife I
should say. You could use a knife to
pair an orange or you need to kill
someone.
Numbers are the same type of thing. So
suddenly, they're in a month. They caution against
getting into gematria,
which is like
the science of numbers, using numbers to do
things to people.
Anyway,
okay.
And then we have direct discourse.
We talked about this. So what is direct
discourse? This is interior locution without an angelic
mediation.
And the brother asked about, are there other
instances in which the prophet salallahu alaihi wasalam
was given karimat by Allah Subhanahu Wa Ta'ala
without Jibreel alaihi wasalam? We mentioned 1,
kawato albakaram.
Imam al Suhuti mentions surah 9394
also
We're given by by Allah subhanahu wa ta'ala
to the prophet
without an angelic mediation.
And then the one that comes after, and
if you're given to him by Allah when
he was asleep.
Imam al Suyid mentions.
And these 2 Surahs are always recited,
together. Even miss Erud would always recite these
2 Surahs together.
The prophet said,
in the in the ruh al putussi in
the ruh al putussi,
nafafafirawri.
Indeed, the spirit of sanctification
inspires my thinking.
So here he's talking about interior perception.
Inspiration in the heart,
with a medium
interior perception. So these are again, Mahani.
Indeed, the spirit of sanctification,
most of the urnas in Gibril
inspires my thinking.
His thoughts,
right, are a
result of the wahi he's receiving.
His even his thinking process is wahi.
Eventually everything he says is wahi.
Everything he says is wahi.
Now let's talk about the types of EHA.
EHA
or we said,
EHA is non prophetic
revelation.
Non prophetic revelation.
The first item is called
This translated as some sort of disclosure
or unveiling.
Right? Lukashefa,
the last book of the new testament. Book
of Revelation is called. And, mukashefa.
So the urana must say that kashfa relates
to something
relates to sensory abilities.
Something directly visible.
Right?
For example,
Sayyidina Hurmat one time was giving a khutbah,
and, in the middle of the khutbah he
said, you saria al jabal.
You Sariya
Al Jabal. And
everyone's gonna look their own.
Who's Sariya? Well, Sariya is not here.
And then the tradition says, Sayna Adi was
laughing because Sayna Adi knew what's happening.
So they asked him after and he said
he said Allah
gave me
a vision of the army I had sent
towards Persia.
The leader of the army was a man
named Sadia,
and I was warning him that on the
other side of the mountain, there was people
waiting to ambush them.
Right? So this is kashf. This is a
type of unveiling.
Right? Something that's related to sensory abilities.
Something you can prove by a discovery of
some sort.
So these these are given to saints
and righteous people.
Right? An example from the life of the
prophet sallallahu alaihi wasallam is one day he
walked out and his camel was gone.
So
a Jewish man passed by, he said, look
look at your prophet, he doesn't know where
his camel is.
Right? And the prophet sallallahu alaihi wa sallam
said, I only know what Allah subhanahu wa
ta'ala
tells me.
And then at that point, Allah Subhanahu Wa
Ta'ala immediately
told him, he said ask for my camel,
it's in such and such place, and it's
it's next to this tree. He described it
perfectly.
So kash and then the second type of
iha is called inham.
Alright. Ilham. Ilham,
is intuitive knowledge,
intuitive
which is infused upon the heart.
Right?
But Khidr alayhi salaam, Allah says,
So, is a type of gina, knowledge that's
given
to the nonprofit.
That's true
knowledge.
True knowledge.
So the Arabah must say that
that Ilham is higher than Kasf,
because it's closer to the station of the
prophet.
Ilham.
Ilham is a type of ma'rifah
that's given to a saint.
Ma'rifah is gnosis of God.
True knowledge of Allah subhanahu wa ta'ala that's
given to someone as a gift
without reading books.
Allah infuses it upon the heart of a
wali,
Right?
So maybe there's stories of the audio.
There's some audio that were known to never
study books, but they teach classes.
Ask them, what what did you study in
my sleep?
In my sleep, Allah
gives me shayr,
opens
my heart, gives me knowledge.
This is possible, won't give you.
It is.
Okay.
Imam Shaddari, he said, this is according to
Imam al Sha'ran, his Tabqaqat al Kubra. Imam
Shaddari, he said, if you're unveiling, if your
kash
contradicts the Quran and sunnah,
then hold fast to the Quran and sunnah
and ignore your unveiling.
Or somebody else's
unveiling
contradicts the Quran and sunnah. Why do you
say that? Because
there are there are ways in which
the kafar,
seem to replicate Kashm.
Called shamanism.
Right? Calling on jinn for example.
Jin can give you information.
There are secret societies whose goal is to,
you know, domesticate, if you will, gin.
To bring them things, do favors for them.
They have certain passwords that they use. This
is real.
These are educated people. These are people in
our government
that have these meetings on how to control
Jim.
This is absolutely true.
So we have to be careful about
about that.
Imam al Jilani, he said, if you see
a
man flying through the air or walking on
water,
don't be mad at him unless you check
his istiqaama
to the Kitchab and the sunnah.
And don't believe in someone who can do
some sort of these are hawa'arikuna'at.
These are breaks of natural law, even breaking
natural law.
So don't believe in him unless you see
that he has istiqaamah,
uprightness in the Quran and the sunnah.
But if he's lacking there, be aware because
there's ihana, there's isthiraj,
you know, there's there's different types of miracles
that are given to false prophets.
Is titteraj is, you know, an apparent miracle,
you know. So
you know, something that you can learn if
you really wanted to,
but why would you? For example, you know,
Buddhist monks
that can stop their heartbeat,
and you learn how to do this through
meditation.
30 years,
a waste of time, but you think well
it's a miracle.
Or you can there's these, you know, these
people that you stab them with a
sword. They can move their organs around and
evade the sword.
You think, well, that's a miracle. It's not.
You can actually learn how to do that,
but it takes like 30 years. Oh, I
do wanna do that. It's a waste of
time.
So it's what you spit it off. You
think, well, this miracle is really not. There's
no 2 feet in something like who cares?
Right?
Okay.
Let's see what it is here.
So
like we said at some point all of
the prophets speech became wahi.
And the textual proofs as we mentioned, Surat
Al Najam 1 through 5.
Is negating.
Is a female It's
a imperfect tense. When ma negates muldayer,
it means never.
He never speaks
from Hawa. Hawa means from himself, from his
own caprice,
his own desires.
Right? Everything he says is Wahid.
Allah
says sort of 59, I number 7.
Whatever the messenger gives you, take it.
Whatever he gives you.
Means whatever.
Here it's not negating.
Right? Here
is relative
Whatever he gives you, take it because it's
good.
Many times in the Quran, obey Allah.
Obey Allah and obey the messenger.
Obeying Allah means obey the Quran.
Obey the messenger means obey what the prophet
is saying.
Obey his words because it's also wahi.
In the Quran 1644,
We sent down upon you the dhikr, the
Quran, in order for you
to make tabi'im, bayan, in order for you
to explain
what was revealed to them. The Quran was
sent down in order for you to explain
the Quran to them.
That means that the prophet is
the first and foremost mufassir of the Quran,
the explainer of the Quran,
the commentator of the Quran.
And concerning the nirmah of your lord, and
almost all other I'm gonna say, the nirmah
here is the revelation.
Concerning the revelation of your Lord, fahattith.
Give some hadith.
Right?
So we follow hadith.
We follow sunnah.
There's a difference between sunnah and hadith.
A hadith is a statement
or action that is attributed to the prophets
of Allah.
Whether it's true or false, something attributed to
him is called a Hadith.
But sunnah means the authenticated Hadith.
The sunnah is the normative practice
of the prophet
which is derived from sound Hadith.
Right?
So there's some hadith that are forged. There's
no doubt about it. And we reject those
hadith, but we accept sunnah. We have to
accept sunnah.
So Allah subhanahu wa ta'ala says,
You have in the mess of your God
a beautiful sunnah, a beautiful example.
Whatever he gives you, take it. Whatever he
gives you,
he revealed this sticker in order for you
to explain it.
We also have an example of what's known
as not Quran
reference in the Quran.
So Allah
says,
So one of the wives of the prophet
hoped to conceal something from the prophet
Right?
So Allah Subhanahu Wa Ta'ala told the prophet
what was happening.
So she told the prophet
as well.
And it says the prophet
affirmed part of what she said and repudiated
part of what she said, or rejected
part of what she said.
Then she said to the prophet,
who told you this?
He told me, the one who has omniscience
and the one who knows the unseen.
So what was that actual thing? What was
the wording which Allah told the prophet Islam
mentioned in the Quran?
Right? So we know that the prophet is
receiving wahi
from Allah
that is not recited in the Quran.
Right? Because the specifics of what was said
are not there. Also
at the Mi'raj,
at the Ascension,
we reveal to the prophet whatever we wish
to reveal.
So
the end of Baqarah was given to the
prophet, but many other things were given to
him through Wahid that we don't know about.
For example, ibn Mas'ud also mentions
the the promise of Jannah
for the Ummah of the prophet, say, salaat
the prang Isha.
Okay. We have to stop.