Ali Ataie – The Rights We Owe Prophet Muhammad Prophetology Series (Part 5)
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AI: Transcript ©
We are
so we are in the middle of part
1, chapter 1, section 9 for those following
in the translation. Just to back up a
little bit a little bit of review here
just to give you some context. Badi Iyad
Rahimahullah Ta'ala,
he quoted from the first
ten verses of Surah number 48, Al Fathr.
And he's commenting upon
the descriptions of the prophet
in these 10 ayaat.
And he's quoting from
the ulama as well, obviously.
So just to repeat here what we said
last week, Ja'far ibn Muhammad, he said,
part of his completed blessing. So this is
a reference to the Ayah,
and he and he, completed his blessing upon
you.
Part of his completed blessing to him
is that he made him, that Allah made
the prophet
his,
Habib, beloved.
We quoted the ayah Ayatul i'mtihan last time
verse 31 of Ali Imran.
Swore by his life, la amruka, Allah
takes an oath by the life of
prophet in the Quran,
abrogated other sharias
by him.
So the shari'a of the prophet
is the final sacred law and it abrogates
everything that came before it. It confirms the
major components and aspects of it obviously,
But it's good for all time until the
end of time.
Raised him to the highest place, Allah Subhanahu
Wa Ta'ala says,
we raised your remembrance.
Also raised them physically in the,
later till,
is Surah Al Mi'raj protected him in the
Mi'raj
so that his eye did not swerve nor
sweep aside.
As Allah
says in Surat Najm.
Many of the ulama say this is when
the prophet, sallallahu alaihi wa sallam,
experienced the rutya, the beatific vision when he
when he gazed upon the countenance
of Allah Subhanahu Wa Ta'ala.
And there's some difference of opinion about that.
Sent him to all mankind.
He's gonna quote these ayat later.
And made booty lawful. Here booty means raniemah,
wore booty
for his community.
He also made him an accepted intercessor,
Shafi'ur Shafi'ullah.
And the master of the descendants of Adam,
which is a reference to the hadith in
Tirmidi an assayeduwaladi Adam walafaharu
that we quoted earlier that he quoted earlier.
He coupled his name with his own name
here, like, in the Adhan, in the Iqama,
in the shahada,
and his pleasure with his pleasure
seems to be a reference to the verse
in the Quran.
Allah and his messenger, it is more befitting
that you please them.
Meaning pleasing,
pleasing the prophet
is the same as pleasing
Allah
Their pleasure is the same.
He made him one of the 2 pillars
of Tawhid.
Again, a reference to the shahada. When we
say the shahada, la ilaha illallah. So la
ilaha,
that's a that's atheism. There is no god.
Illallah.
This is now,
theism, belief in God, or could be even
construed as a type of deism that there
is a God, he's a creator,
but he's not necessarily
a personal God. So this is more of
sort of a Aristotelian
platonic god. But then Muhammad,
this is theism. This is now god. This
god is now personal,
By sending, by,
by by sending human messengers to mankind for
their guidance and revealing scriptures.
Allah then continues,
those who pledge allegiance to you make bay'a
to you actually pledge allegiance to Allah.
Meaning in the pledge of ridwan. So we
mentioned this bay'atul ridwan.
Right? At Hudaybiyyah.
That the prophet
he sent
Uthman to negotiate with the Meccans, then a
false report had reached him that Uthman had
been murdered by the mushrikeen.
And so the prophet sallallahu alaihi wasallam,
he sat under a tree
and took pledges of allegiance,
from the companions. And
this is where he left off last time.
That Ibn Kathir and Imam Al Qutubi,
they say that the pledge was that they
would fight with the prophet sallallahu alaihi wa
sallam until death. They were willing to make
the ultimate
sacrifice for the sake of the deen.
And
here, ibn Ajeeba says, the next statement in
the Quran
contains the greatest praise of the prophet
in the entire Quran.
So when Allah
says,
That the yad, which is sometimes translated as
hand,
the hand of God is over their hands.
They pledge allegiance to Allah when they pledge
allegiance to you, to the prophet sallallahu alaihi
wasallam.
So Qadir Ihad, he says here, this metaphorically
refers to the power of Allah. So this
is known as one of the Ayat Mutashabi
hat.
There's certain verses in the Quran that are
anthropomorphic,
right?
These ayaat
must be anchored
theologically
in
transcendence,
in in
order for us to understand them properly.
And the theological anchor of the Quran is
Surah 42 verse 11.
SubhanAllah Subhanahu Wa Ta'ala says,
There is nothing like the likes of God
while he is all
hearing and all seeing.
There's nothing like Allah, subhanahu wa ta'ala, whatsoever.
So the yad of Allah
has nothing to do whatsoever
with a created or human hand.
Right? Has nothing to do whatsoever.
There's nothing like him whatsoever.
That whatever the human imagination
can possibly imagine, Allah
is completely different than that.
So the practice of the early Muslims
called the salaf,
like the Sahaba and the few generations after
them,
is to just consign the meaning of these
ayat Mutushabihat
to Allah subhanahu wa ta'ala. So they wouldn't,
they wouldn't,
interpret these ayaat.
They would simply consign the meaning to Allah.
They would say that this means whatever is
whatever Allah intends it to mean, whatever is
appropriate
to his greatness and majesty.
There's nothing like Allah whatsoever.
They wouldn't attempt to interpret the ayat.
Later scholars from the Khalaf,
the later generations, they would actually interpret these
ayat because now there's a need.
Because now you have deviant groups taking these
ayat
and teaching,
deviant theology. Saying things like Allah
has a physical hand, he has physical fingers,
he's located in a physical space,
things like this.
So this provoked the ulama of al al
sunnah wal Jama'a
to begin to interpret these ayats. So they
would make
It's tawwid. Tawwid means that they would consign
the meanings to God.
Tawwid but with a god. And then tawil
tawil
means that they would interpret the ayat, but
still in the light of God's transcendence.
Right? So they would say
that,
that the first is kind of a 3
step process. The first step is to to
detach any type of any any notion of
physicality
to Allah Subhanahu Wa Ta'ala. And then they'd
interpret it and say
means the power or protection of God.
And then they'd affirm transcendence and affirm that
Allah knows that Allah only knows.
Right? So this is what he's doing here.
This metaphorically refers to the power of Allah,
Yadullah,
or the protection of God. There's a hadith
that says,
or alaljama'
in another rewaiyah.
That the yad of Allah is with the
majority.
So, Ulamasay, the meaning of this, those who
make taweel of the hadith, the meaning of
this
is that, that Allah subhanahu wa ta'ala
protection
is with the majority.
So he says this metaphor refers to the
power of Allah, his reward, his favor, or
his contract, and strengthens the act of their
pledging allegiance to him and exalts the one
to whom the allegiance is given.
Okay.
These words of Allah are similar to and
then he quotes here from Surah Al Anfal,
You did not kill them, and this is
in the plural. This is a reference to
the battle of Badr. So it's addressed to
the the Sahaba
as to what they did on the battlefield.
You did not kill them, but Allah killed
them. And now the next sentence is in
the singular
addressed specifically to the prophet sallallahu alaihi wasallam.
You did not throw when you threw but
Allah threw.
So this was a reference to an incident
of the Battle of Badr with the prophet
sallallahu alaihi sallam.
He picked up some
some pebbles and he just sort of threw
them in the direction of the mushrikeen.
So Allah says you did not throw when
you threw but Allah threw.
All of the actions of the prophet sallallahu
alaihi wa sallam have tafik.
They're all according
to the ridwan,
the good pleasure
of Allah
All of his actions are guided. He's in
a state of union
with Allah's ridwan.
Ibn Arabi points out something interesting here. He
says that in this statement,
there's an explicit negation followed by an explicit
affirmation.
You did not throw
when you threw.
Right? Or
That the Prophet sallallahu alaihi wasallam or anything
in creation for that matter is not Allah,
yet the Prophet's action was in reality
Allah's action.
Allah is a doer of every action.
How? Allah willed that action. He created that
action
and he was pleased with that action.
So the prophet sallallahu alaihi wasallam is a
means by which Allah carries out his well
pleasing will,
in the world.
So these are these are very very exalted
ayaat that Allah
is is
pronouncing here with respect to the prophet sallallahu
alaihi wasallam,
demonstrating a very close exalted state of union
that he has with the prophet sallallahu alaihi
wasallam. Not union on the level of essence
or ontology.
Right?
That's the Christian position
with regards to Isai alaihi salam. And this
is a a problematic
dangerous position to have.
It's not according to our sound, aqidah.
Okay.
So then he
says, however, whereas the former is metaphorical, so
he's talking about here,
That's metaphorical.
He says majaz figurative.
The latter is literal. You did not throw
when you threw, but Allah threw. It's literal
truth
since the in the latter case the killer
and the thrower was in reality Allah. He
was the creator of the Prophet's action, his
throwing, his power to do it and his
decision to do it.
No man has the power to throw. And
then here he mentions something that,
Imam Razi also mentions,
that the prophet sallallahu alaihi wa sallam, he
took the pebbles and he just kind of
lobbed them in the direction of the mushrikeen.
The mushrikeen are very far off, but somehow
miraculously,
dust dust particle was able to infiltrate the
eyes of every single one of the mushrikeen.
So Imam Razi mentions that this was in
reality a rare occurrence of natural law.
Right? So,
it's not natural
for a human being to be able to
do that.
Allah through.
Section. Okay. That's the end of the section
9.
This is the last section of chapter 1
part 1.
How Allah in his mighty book demonstrates
the honor in which he holds him,
and his position with him,
and other things which Allah gave him.
So he says some of this is contained
in what Allah says about the night journey
in the Surah of the same name and
Surah entitled The Star, Najm,
which refer directly to his incomparable station and
nearness to Allah,
and the wonders he witnessed.
A further demonstration is a fact that, he
is protected, the prophet
is protected from people.
So here he quotes Allah, Subhanahu wa ta'ala,
Surah Al Maida verse 67.
And Allah protects you from the people.
So in fact 12, 13 or so assassination
attempts were made on the prophet sallallahu alaihi
salam.
And when this ayah was revealed according to
the Mufasareen,
the prophet sallallahu alaihi wasallam was on a
journey and he came out of his tent
and he dismissed all of his guards.
So Allah told him
Allah protects you from the people.
When those who reject, when and also he
quotes,
when those who reject were plotting against you
to confine you or kill you or expel
you and were plotting and Allah was plotting.
Right? So these sort of
last straw or the last stand, I guess
you could say, for the Mushidakin in Mecca.
They met at the Darul Nidwa, which is
like their city council. This is after the
death of Abu Talib, whose seat is now
vacant.
Some of the books of the seeras say
that there was a man sitting in his
seat who was dressed in black. He was
sort of hooded.
And,
this man said, let's just kill him.
Let's just kill the prophet. Right?
And then Abu Jahal said that's a good
idea. So
he he hired,
one youth from every clan to stand by
the
stand outside the the the house of the
prophet
said that, of course, the the, the ulama
say that,
the sheikh that was there dressed in black
was a shaytan, an incarnation of a shaytan.
So they stood by the house of the
prophet sallallahu alaihi wa sallam in order to
kill him.
He's gonna mention that in a minute here.
And then he quotes this verse from Surah
Tawba,
illatansuruhu
fakatna Surahullah. If you if you do not
help him,
yet Allah has helped
him. So he says Allah averted the harm
of his enemies from him when they conferred
secretly about him and plotted to kill him.
He took their side away when the prophet
went out past them.
So the assassins he's he's referring to the
story he mentioned in the Sira that the
assassins were outside of his door.
Seina Ali was in the house and the
prophet sallallahu alaihi wasallam told him to lie
down in his bed.
The prophets of the open the door and
walked right past the assassins.
He was reciting
Yassin at the time.
That,
we
we veiled them so that they do not
see.
And then he caused them not to look
at him in the cave.
So this is mentioned in our tradition
that the prophet sallallahu alaihi wasalam was in
the cave during the Hijra
with Abu Bakr Siddiq.
And Allah subhanahu wa ta'ala says,
So Abu Bakr Siddiq,
he had some
fear and trepidation
not for himself but for his Sahib, for
the prophet salallahu alaihi wasallam, his companion.
So there was a man standing right at
the entrance of the cave and they could
see him and Abu Bakr said, if this
man would just look at his feet
he'll see
us. So the prophet sallallahu alaihi wasallam, he
said, lad jazan. He said, don't be afraid.
In Allah hamana Allah is with us.
Allah
is the creator of all actions.
He's the willer of all actions. Allah did
not will this man to simply move his
eyeballs down and look at them. Allah is
in control of everything.
And then,
the ayah continues. This is Surah Tova
verse 40.
Then Allah
sent down his sakinah,
his peace, his tranquility upon him. Imam Al
Razi suggests
that the pronoun here alayhi is a reference
to Abu Bakr.
That
tranquility was sent down upon Abu Bakr. But
then the next statement,
and he helped him.
Now the pronoun is the prophet
he helped him with Junud
hosts or armies,
supporters
that you did not see.
Or they say both of the pronouns refer
to the prophet sallallahu alaihi wa sallam.
And Allah subhanahu wa ta'ala has mentioned in
the in the seerah as well that a
spider had spun its web at the mouth
of a cave. There was a dove building
its nest.
That these are the part of the junood.
These are the soldiers of Allah subhanahu wa
ta'ala protecting his Habib.
Something as flimsy as a spider's web.
Right?
It's protecting the prophet sallallahu alaihi wasallam
demonstrating that Allah subhanahu wa ta'ala these things
are easy for Allah subhanahu wa ta'ala to
do.
And then he says the signs connected with
that, the sakinah tranquility which was sent down
on him and the story of Suraqa bin
Malik
are all mentioned by the people of Hadith
and Sira
in connection with the story of the cave
and the Hijra of the prophet sallallahu alaihi
wasallam
to Medina to Manawara. So Surak ibn Malik,
he mentions a very famous story when the
prophet sallallahu alaihi wa sallam was,
leaving
Mecca with Abu Bakr Siddiq.
The the Meccans, they put a bounty on
him. 100 nukes, 100 she camels dead or
alive.
So this man, Surakha bin Malik,
who is a a a master tracker,
he was able to find them very quickly
in the desert
just following the tracks.
And he said, I looked and I saw
one of them. He was sitting
on his conveyance and his hands were up
like this and he was saying something to
the heavens.
And then the other one was doing circles
around him and he kept looking back at
me.
So,
he said I charged and suddenly I fell
from my horse and I've never fallen. So
he gets back on and he charges again.
He falls a second time. He falls a
third time and now he's within earshot of
the 2 men.
So
then,
the prophet
engages him in a conversation. He says, why
have you come? And he says, I've come
for a 100 camels. Can you give me
something better?
And the prophet said, yes. I can give
you something better. And he says,
How will it be for you when you
wear the bangles, the bracelets of Kisra?
And, of course, is
just a simple man. So who is Kisra?
And he said, Kisra is Malik al Faris.
He's the king of Persia.
And he said, the king of Persia?
So he knew the prophet sallallahu alaihi wasallam
is Asadikul Amin. He's not going to lie.
There's no
this is out of the question that he
would lie.
So he said, can you write it down
for me? So he said to Abu Bakr,
write this down.
So he took a little sahifa and they
wrote down that on such and such a
day, the prophet sallallahu alaihi wa sallam promises
Surakha, the son of Malik, that he's going
to wear the
bracelets, the sweet seaward of kiss seaward of
Kisarah.
And as the story goes,
he goes back to Mecca, and the Meccans
probably made fun of him.
Right?
But then years later, the prophet sallallahu alaihi
wa sallam passes. Abu Bakr Siddiq is caliph.
He passes. Sayyidina Umar is now the caliph.
And the Muslims, they conquer Persia, the Battle
of Khaldisya,
under,
Sa'id ibn Abi Waqas.
And the Hanima of Persia is in the
Masjid in Medina.
The treasures of
of Persia and the bangles of Kisra
are there.
And by this time, Surakumar Malik has converted
to Islam, and he's a he's a companion.
And he's in he's in Medina.
So Saidna Umar, he has the sahifa.
And so he calls up Surak ibn Malik
to the front
and he reads it off. And then he
places the bangles on the arms of Surakah
bin Malik.
And the crowd is shouting, Sadakar Rasulullah. Sadakar
Rasulullah.
So this is what he's referring to here.
Surakha bin Malik,
the famous story.
Allah also says,
we gave you.
So pray to your lord a sacrifice. The
one who hates you, he is the one
who's cut off.
Sunatul Kothar, only 3 ayaat.
Allah told him about what he had given
him.
Kawthar is from kafara. It's an emphatic noun,
fawal kafar.
It's the only occurrence of the word in
the entire Quran.
So you have to go to the hadith
to understand the word.
Kawthar is said to refer to his basin
according to the
Mufassilin,
the howl of the prophet sallallahu alaihi wa
sallam,
which most say is after the Sirat
just outside,
the Jannah.
It is also said that it is a
Nahrunfil Jannah. That is a river actually in
Jannah.
Abundant. They also said it means different because
means
just abundance,
a lot of abundance. Abundance and abundance.
Means a lot, but is
emphatic.
A lot of abundance.
So it could also mean
the Shafa'a, the Mu'adjizat,
the Nabu'a,
the Ma'rifah,
different things.
Then Allah replied to his enemies for him
and refuted what they had said by the
words,
The one who hates you, he's cut off,
meaning your enemy. The one who despises you
cut off means
poor, abased,
left all alone,
or one with no good in him at
all, or even something like forgotten
to history,
maligned throughout history.
And, of course, one of the meanings of
Khosad also is, a reference to a seid
al Fatima Zahra.
And this is mentioned. This is usually,
because she's sort of the fount of the
Ahl al Bayt.
Right?
This is usually mentioned by Shiite,
Mufasareen, like Imam Tabrisi mentions this and many
other
Shiite,
but some Sunnis also
mentioned it as well. And when it works
well with the with the context because the
is that this mushrik named Al Asab al
Nwael who was making fun of the prophet
sallallahu alaihi sallam because the prophet's male children
died in infancy.
So he said, you're cut off. Your your
progeny is done. No one's gonna remember you
after you die.
This is what he's telling the prophet sallallahu
alaihi wasallam.
The man whose, whose whose name is the
most popular name in the world.
Right?
The man whose name is being extolled,
247
every day until the Yom Kiyama. Somebody is
saying the shahada right now. Somebody is pronouncing
the Adhan, and they're using his actual name.
Because people say, well, you could say the
same thing about Isa alaihi salam. But there's
some people saying Yissa, there's some people saying
Yeshua, there's some people saying I Jesus, there's
some people saying Jesus. They're using different names.
But everyone is saying Muhammad.
It's the same name.
So then this person says no one's gonna
remember you when you die.
Right?
So,
Allah subhanahu wa ta'ala says we've given you
Kawthar. So the ulama say one of the
meanings of kawthar is Fatima Zahra.
The Ahlulbayd comes from her. And this is
from the Hasais.
Mentioned this in
the other class, I think. Or maybe we
mentioned it here. That from the Hussars of
the prophet sallallahu alaihi wasallam, from the special
qualities of the prophet sallallahu alaihi wasallam, is
that his Ahlulbayt comes from his daughter.
Sayna Ali is not his son.
Ahlulbayt starts with his daughter. And she obviously
she's married to Sayna Ali.
Okay.
And, you know, volumes have been written on
just this Surah Qotha.
Then Allah says, we have given you the
7 Methani.
This is what he quotes next. This is
from Surah Al Hajar, aya 87.
We have given you the 7 Methani. Methani
means something that's repeated
and the immense Quran. It is said that
the Methani are the first long Suras
And that the immense Quran refers to the
Ummul
Quran. Umul Quran meaning al Fatiha.
So this is mentioned by Imam Tabari, Imam
al Zumakhshari. They mentioned that
that the Methani, the 7 Methani refer to
the first 7 long surahs of the Quran.
That's one opinion. It is also said that
the 7 Methani are themselves the Ummul Quran,
al Fatiha.
And that the immense Quran means the rest
of the Quran. This is also mentioned by
Imam Tabari and Zamaqshari,
Even Ajeeba, Imam Al Razi actually mentions a
hadith
of the prophet sallallahu alaihi sallam,
in which, he
refers to al Fatiha
as a Sabra'ul Matani,
the 7 oft repeated.
There's a hadith like this. I didn't write
down the book of hadith. I forgot to
do that.
But it's a good hadith, a strong hadith.
Alright.
And there's other opinions also.
What are these Sab'amir al Methani?
It is said that the Sab'amir al Methani
refers to the Awamir and the Nawahin, the
sort of commands and prohibitions,
of the Quran. The good news and warnings,
the metaphors and enumerations of blessings,
different opinions. It is said that the Ummul
Quran is called Methani because it is said
at least twice in every prayer. So Ummul
Quran, according to the hadith, is another way
of saying al Fatiha,
the mother of the Quran, the essence of
the Quran, the core of the Quran.
It is said that the Umul Quran is
called Methani because it is said at least
twice in every prayer.
Right? So the the minimal prayer is 2
rak rakatim.
So you're going to say the saatiha twice.
It is said that Allah set it aside
for the prophet sallallahu alaihi wa sallam and
stored it up for him rather than other
prophets.
He called the Quran Methani because the stories
are repeated in it.
It is said that the 7 Methani means
we have honored you. So there's another opinion.
We have,
we have honored you with 7 marks of
honor.
The prophet
has 7 marks of honor that are mentioned
in the Quran.
Guidance,
Hudah,
prophecy, Nabuah,
mercy, rahma,
intercession,
shafa,
friendship,
wilayah,
and esteem, like ezah or rifa,
and tranquility, sakinah.
Seven marks of honor.
So there's difference opinion. There's different opinions about
what is this,
a sebru l'imathani. But the strong opinion, because
it's supported by hadith explicitly,
is that is a reference to al Fatiha.
There's 7 ayaat in al Fatiha.
Allah says we sent down the thikr
to you that you might make things clear.
And we sent down a dhikr, the Quran,
one of the names the Quran, a dhikr,
in order for you to explain to the
people
what has been sent down.
So then the prophetic
words,
the sunnah, is absolutely imperative,
The prophetic commentary of the Quran.
And then he quotes here that's from Surah
Nahal, by the way. Verse 44, famous verse
1644.
Then he quotes here 3428,
Surah Saba, I believe it.
Verse 28.
We only sent you so
We only sent you to all people
as a bringer of good news, bashir and
a navir and as a warner.
These are titles of the prophecies that we've
talked about in the past.
And then he finally quotes this ayah, Suratul
A'raf verse 158.
Oh, people, I am the messenger of Allah
to you all.
So he's saying here, why is he quoting
these ayaat? He says this is one of
the special favors
he has granted. Again from the hasa'is of
the prophet sallallahu alaihi wa sallam,
Allah says he only sent a messenger with
the language of his people to make things
clear.
Specifies
their peoples but he sent the prophet salallahu
alaihi wasalam to all people.
And he said of himself, the prophet salallahu
alaihi wasalam said, I was sent to all
mankind.
This is stated in numerous hadith.
The wording in Sahih Muslim,
I was sent to
the creation.
Everything.
All of creation.
So in other words, again, the Sharia of
the prophet sallallahu alaihi wasallam, there's no there's
no more rusul, there's no more anbiya.
There's no sacred law yet to be revealed.
The Sharia of the prophet sallallahu alaihi wasallam
is the final sacred law revealed.
Right? So that's why he's the final messenger.
That's why he's the universal messenger.
And as we said, the sharia of the
prophet sallallahu alaihi wasallam is a confirmation
of the foundational
principles of all of the Sharia before him.
So Nuh alayhi salaam
received the sharia,
And then,
Musa alaihi salaam,
sorry, Ibrahim alaihi salaam. So Sharia 2 point
o, Musa alaihi Salam, the Torah, Sharia 3
point o,
or Isa alaihi Salam 4 point o, and
then finally, 5 point o, the Quran.
And that's it. That's the the latest. No
more updates.
Of course, there's touch deed. There's, you know,
there's.
Right? With the.
The scholastic community.
But those foundations never change.
Alright.
And then he quotes here a beautiful ayah,
Surah Al Azza, verse number 6.
He says,
The prophet is nearer or closer,
closer to the believers, min and fusihim,
than their own selves.
The prophet is nearer and dearer
to the believers than their own selves. And
his wives are their mothers.
The commenter commentators say that nearer to the
believers and their own selves means,
that they must do whatever he commands just
as a slave must carry out his master's
commands. It is said that it is better
to follow his command than follow one's own
opinion.
His wives are their mothers means that they
enjoy the same respect as mothers.
They cannot be married to anyone after him.
This is a mark of honor to him
and a special favor, again, from the Hussais
of the prophet sallallahu alaihi wasallam. It is
also because they are his wives in the
garden.
He says here an unusual reading of this
ayah. So this is a shad reading. It's
an anomalous
reading. It's unreliable.
But he quotes it because it has the
strength of a hadith. So it's true in
its meaning.
But it couldn't be, established through multiply
attested
measures.
That the ISA
says, The prophet is closer to the believers
than their own selves. He is their father.
And his wives are their mothers.
So it's true in meaning. He is preeminently
our spiritual father.
Ibrahim alaihis salam in the Quran
is called our father.
And the prophet sallallahu alaihi wasallam is better
than Ibrahim alaihi wasallam.
So he's saying it's no longer recited because
it's at variance with the version of Uthmani
Uthmani codex.
So it's, it has a strength of a
a hadith.
Allah says, Allah sent down on you the
book and wisdom.
This is Surah Al Nisa verse 113.
You always see this
coupling,
This juxtaposition
of Al Kitabwal
Hikma. Not always, but many times in the
Quran.
We sent down upon you Al Kitab,
the Quran,
while Hikma.
And according to many ulama,
Hikma in the Quran means sunnah,
the Quran's
preeminent
ethical application.
And notice that Allah says here
That Allah revealed that as well. He sent
it down literally
means to send something down.
That he that he revealed not only the
kitab, but the sunnah.
The prophet sallallahu alaihi wasalam's exemplary
authenticated
sayings and doings
are revelation.
And in also in this ayah,
he
says,
Allah's overflowing favor to you is immense.
It is said that his immense favor refers
to prophethood or what he already had
in pre eternality. Allahuosity said that it indicates
his ability to bear the vision, the Ruya,
which Musa alayhi salaam,
could not bear.
But going back to this,
eye at the beginning here,
336.
And but the prophet is more beloved to
the believers
than their own selves.
So usually, when this ayah is quoted, the
quote, the famous hadith in Bukhari,
I swear by the one who has my
soul and is
that, none of you have complete faith until
I am more beloved to him,
than his his, parents,
his children, and all of humanity.
And there are numerous, numerous hadith and statements
from the Sahaba, stories of the Sahaba that
demonstrate
that the Sahaba truly,
walk the walk as far as this ayah
is concerned.
That the prophet
was more beloved to us than every shay
shay means created thing.
Sha'a means to
shaa is something that's willed into existence.
Right? So this does not include the creator.
The prophet sallallahu alaihi wasallam is was more
beloved to us than anything in creation,
even more so than cold water when we're
thirsty.
So the analogy here, the Arab, the desert
Arab gets it.
That that cold water is is life itself.
Right?
Of course, the famous story in Kitab al
Maghazi, Al Waqqidi mentions the the martyrdom
of Khubayib ibn Adi when he was taken
to Tane'im by the Mushrikeena after the battle
of Badr.
And, they were they basically were going to
crucify him
and then impale him. And there's other things
that say they they cut off his body
parts and things like that.
But they said to him, don't you wish
you were at home with your family and
and,
and Mohammed was in your place? And Khubeibi
said, I don't wish that a thorn pricked
the finger of of the Rasul.
Right? And so he said, before you kill
me, can I pray Raka'atin?
Can I pray, you
know? And they said, yeah, you can pray.
So they let him pray and then they
turned him from the Kaaba.
Right? And then he quoted Fa'aina.
What's the verse?
So we quoted the Ayah.
That, to Allah belongs the east and the
west.
Whichever way you turn, you'll found you'll find
the countenance of God.
Right?
And so
and so they they basically crucified him,
and then they stabbed him.
And then he said that there's no one
here to convey my salaams to the prophet
sallallahu alaihi wasallam.
So
Al Waqidi says that the prophet sallallahu alaihi
sallam was in Medina. He's sitting with some
companions, Zaydi, Abu Haditha and others. And then
suddenly it seemed like the Tanzeel descended upon
him. And he said, wa'alaikum Mus Salam. And
they said, what happened? And he said, our
companion is being martyred right now in Mecca.
And then Abu Sufyan Abdul Harb who was
there, he wasn't Muslim at the time obviously,
he saw this entire thing happening and he
said,
He said, I've never seen anyone love anyone
like the companions of Muhammad love
Muhammad. There's many other things. Sahih Muslim mentions
Abu Ayub Al Ansari, a great lover of
the prophet sallallahu alaihi wasallam.
When the prophet sallallahu alaihi wasallam came into
Medina to Manawara,
he stayed at the residence of Abu Ayub
Al Ansari for 7 months.
And Abu
Ayub had a 2 story house,
as it says in Sahih Muslim. And so
the prophet said, I'll take the ground floor
because it's easier. People are going to visit
me. I'm going to be leaving a lot.
And
I said, fine. So Abu'l Aayb and his
family were on the second story.
And then,
like,
a a few days later or that night
or something like that,
Abu Ayub, he's he's quoted in the hadith.
He said he said to his family,
Did you realize we're walking over the head
of the prophet salallahu alaihi wa sallam?
So
the hadith says
so they they huddled into a corner,
of the room upstairs, like into one of
the corners because they knew that the prophet's
Matt, was in a certain place downstairs. So
they made sure that they were on the
other side,
and then they would sort of shimmy against
the walls. They didn't walk across the room
because they would consider that adept to walk
over the head. So then Abu Ayyubi came
back down and he said,
we're walking over your head. And the prophet
said, that's okay. Don't worry about it. It's
easier for me
to to be here. And he said, no,
I insist. So I said, okay. So he
switched places.
So the prophet said, and now it's on
the 2nd floor. And then the hadith says
that they would bring him food,
and the prophet said, would leave a little
bit of food, And Abu Ayyub and his
wife would look at the dish and try
to determine where the prophet's hand had touched
the plate.
And they'd eat from that spot
for Tabaruk.
And then
one time there was a
there was a a plate that came back
and it wasn't touched at all.
Right? And so Abu Iyobi said, oh, what
happened? You know,
there's something wrong with the food? And then
he said that there's garlic in this food.
And I I don't eat garlic because I
have conversations with Malaika.
And whatever bothers,
humanity bothers the Malaika.
Right? So then Abu Ayyobi said,
fa'ini akhrahumachakra.
I I detest whatever you detest.
So there's no more garlic
in the house. So the ulama actually say
from based on this hadith that
that eating garlic is muba'ah, it's permissible.
But it's makru if you're going to speak
to dignitaries,
to to kibar. Right? To, like, very prominent
people.
Of course, there's a hadith a famous hadith
in Tirmidi,
where Aisha says that
that
she approached Fatima Zahra,
and she said to her that I noticed
once
that you were standing, like, sort of standing
over the prophet sallallahu alaihi wasallam when he
was in his final illness.
And
you leaned in close suddenly,
and you started crying,
and then you leaned in again and you
started laughing.
And she said, Ayesha said, I've always wondered.
What did he tell you? What did he
can you please tell me what did he
tell you?
So Fatima says,
had that.
He told me that he's going to die
from his illness.
So I cried.
She says that then he told me that
I would be the first of his family
to join him
in death.
And then she died a few months later,
some 6 months later. So I laughed.
Right?
So, An Nabi'u Aula Bil Mumineenamin Fusihim.
She was a very young woman.
How old was she? In her twenties maybe?
Something like that? Very young. But she's happy
she's going to die
because she's going to be with her father.
So this is a type of love that
most people just
they don't get it. Right? They don't understand
what's going on here.
And part of the problem is just this
her buddunya, just entrenched in the dunya.
You know, people think they're gonna live forever.
People that put things
off. People just want immediate gratification.
And they and they just
what is that? That's a long time from
now, if it even happens.
The could be tomorrow if you die now
and you're in your grave, it passes like
a night of sleep and tomorrow is Yomul
Qiyam. Literally, tomorrow for you could be Yomul
Qiyam.
It's not something far off.
Death comes,
suddenly without warning, can come to anyone.
Just something we learn from the death of
a, like, a sports star celebrity, like the
death of Kobe Bryant. Something that we can
learn is
that
death does not discriminate.
You could be at your peak. You can
be at your
you could be with your kid somewhere, and
death comes and both are gone.
So that's actually the end of chapter 1.
Any questions so far? Comments?
Just take a drink a little fast, and
then we can start chapter 2.
You have a few minutes?
I I would say probably one of the
greatest
examples of the prophets. Ola, the prophets,
nearness to the to the Sahaba over their
own selves is Hazwad Badr. Just read what
happened.
At Hazwad Badr. They would put themselves totally
in harm's way,
to protect the prophet sallallahu alaihi wa sallam.
And there's many examples of of that.
Chapter 2 is called Allah's Perfecting His Good
Qualities
of Character and Constitution
and Giving Him All the Virtues of the
Deen in this world. So I'll I'll read
you it's a short introduction, and then I'll
just give you some of the highlights
because it's it's a little bit,
a little a little confusing, I guess you
can say here. So whoever loves a noble
prophet and is searching out the complete details
of his
inestimable
treasure of his being should know that man's
beautiful and perfect qualities can be placed in
one of 2 categories.
Number 1, characteristics which are innate and a
necessary part of life of this world,
such as natural form and things connected to
the necessary acts of daily life. Number 2,
characteristics which are acquired as part of the
deen.
These are things for which one is praised
and which bring one near to Allah.
These qualities can be further divided into 2
categories.
Qualities which are
purely innate
or acquired.
And number 2, qualities which combine both elements.
Then he goes on, man has no choice
in or ability to acquire innate qualities. These
include things like perfection of physique,
physical beauty, strength of intellect, soundness of understanding,
eloquence of tongue, acuteness of the senses, strength
of limb, balance, nobility of lineage,
the might of one's people, and the honor
of one's land.
Also connected to this are the things that
are the necessities of daily life, such as
food, sleep, clothes, dwelling place, marriage, property and
rank.
These things, however, can be connected to the
next world if the intention in them is
related to fear of Allah and teaching the
body to follow the path of Allah, in
spite of the fact that they are all
defined as necessities
and governed by the rules of the Sharia.
As for the acquired things which pertain to
the next world, they include all virtues and
the adab of the Sharia, making things
things such as practice of the deen, knowledge,
forbearance, patience, thankfulness, justice,
doing without, humility, pardon, chastity,
generosity, courage, modesty, manliness,
silence, deliberation, gravity, mercy, good manners,
comradeship,
camaraderie, I guess, and other similar qualities.
They can be summed up as good character,
hosnim khuluq.
Some of these qualities can be part of
natural instinct and basic disposition
in some people.
Others do not have them and have to
acquire them.
However, some basic rudiments of them must exist
in a person's natural disposition as Allah willing.
We will make clear, even when the face
of Allah in the next world is not
what
is intended by these worldly qualities,
they are still considered good character and virtues
according to the consensus held by men of
sound intellect.
However, there is a disagreement as to the
reason for people having these
qualities.
It's kind of a,
I mean, it's it's really kind of a
deep introduction. But basically,
what he's saying here is, among other things,
but just basically it's that some virtues are
wabi, some virtues are innate.
Some people are born with virtue.
Wahabi from al Wahhab, one of the names
of Allah subhanahu wa ta'ala is the bestower
of gifts, al Wahhab.
And some virtues are kasbih.
They can be acquired
through discipline.
Disciplining the nafs.
Right? So there's a virtue theory in amongst
our classical
ulema.
Ghazali has a virtue theories,
and it's
it's Aristotelian
to a certain point.
So basically that,
it's basically to to fake it till you
make it.
It's called habitus in Greek, that if you
want to acquire a virtue, let's say that
some people are born with patience, some people
don't have it. If you're born with it,
it's from Al Wahab.
Alhamdulillah,
you have it.
Everyone's born equal in the sense that they're
all humans, but not everyone's created equal in
that sense that they're exactly the same.
There's some people who were born into opulence
and wealth, some people are born into dire
poverty,
some people have,
they're born and they're educated and they have
incredible tadeep. They have, like, discipline and they
have virtue.
Some people don't.
So in reality, everything is is wabi. Everything
is given by Allah subhanahu wa ta'ala. But
basically, if you want to acquire a certain
virtue, you have to fake it until you
make it.
If you want to be patient, if you
want sabr,
when something happens like a sodomah,
like a type of calamity,
act like a virtuous person. Act like a,
like a, patient person.
And if you keep acting like that,
over time,
it'll be sort of woven into your personality.
You'll acquire it.
Right? There's a hadith in Bukhary, a famous
hadith,
where the prophet
was at the graveyard in Madinah Al Baqir.
And he saw a woman crying at a
grave, and she was kind of hysterical.
And he said,
Ittaqi wasbiri
You Amatullah, like, oh, made servant of God.
Fear God
and be patient. And
then,
she was impatient. She didn't even turn around
to see who it is.
So she said to him, elaykhaani,
like, get away from me. Like, go get
get away from me.
You've never been afflicted like this.
So some of the Muhadhithin say that her
son had died. Of course, the prophet
buried all of his children except for 1.
Right? And he knew that Fatima would die
in 6 months and he knew Hassan alaihi
wasallam would also
be martyred,
as well.
So the prophet he just he goes home.
Right?
And then the woman, she finds out that
that it was the prophet so she goes
and waits by his door,
And she says to him that,
you know, I'll be patient now.
And the prophet said to her,
Oh,
That indeed true patience is at the first
stroke of the calamity.
That's true patience.
Right? And that's that's the goal.
So it's good that you're going to be
patient. That's how we learn.
Right? But true patience, you could if someone's
a
a saber or sabur, the way that you
can tell is that something happens and immediately
they have patience.
That means they've acquired this virtue or they're
trying to acquire this virtue, so they're acting
like a patient person.
Right?
So that's how you acquire virtue.
The difference with Aristotle then, between Ghazali and
Aristotle,
method
is somewhat the same, but the the telos,
the chaya, the end, the aim is different.
The aim for Aristotle is,
he calls it eudaimonia,
which is like living a fulfilled happy life
of contemplation
to become a philosopher. That's the end.
For Ghazali and others, it is proximity to
the divine, is wilaya,
is sainthood.
That's that's the goal.
Is that you mimic the ethos of the
prophet sallallahu alaihi sallam because he's Habibullah.
And by doing that, you become Habibullah.
You become beloved of God.
And you attain ranks of sainthood. That's the
goal.
In sainthood we're using a sort of a
more general,
right,
proximity to God.
Not necessarily someone who
can manifest karamat and things like that. Someone
with good character. Someone who's in the someone
who
may not even have a lot of knowledge
as an average Muslim guy or a woman,
but, is striving
to emulate the prophet
and their sincerity there. And they're constantly
working on
their huluq.
And they're constantly trying to acquire these virtues.
It never stops.
It it continues to go.
So the prophet
said,
keep being patient. And one of the meanings
of patience is also perseverance.
Keep persevering
until you meet me at the hod.
That's when you can relax.
But the dunya is gonna be work. There's
no point in the dunya where it's, oh,
I'm I'm good enough now. I'm good. Like
Abdul Kalar Jilani when the when he had
the dream and the light. And you're Sheikha.
You're you're the great Wali,
and there's no taqif on you. No more
prayer for you. You've ascended,
transcended the prayer.
And he said, who are you? And he
said, I'm your Lord. He said, no you're
a liar. You're the shaytan.
Because the prophet sallallahu alaihi wa sallam had
to pray 6 times a day.
The Taqleef is not removed from
him on any of the auliya, but I've
transcended Taqleef.
It's ridiculous.
Anyway,
I think we can stop here, inshallah.
So
for next week, we'll so that was that's
the introduction, basically.
We'll start section 1, which is a preface,
which is sort of a,
summary of what he's already said in chapter
1. And in section 2, he begins by
talking about
the khaluk. So there's khaluk and khaluk. The
the khaluk is the character of the prophet
the khaluk is his physical manifestation. So his
physical appearance.
The physical appearance of the prophet
which is a sign of his Nabuwa, the
way that he physically looked.
Insha'Allah.
Next time.