Ali Ataie – What God Says About Muhammad In The QurAn
AI: Summary ©
The title "verge" in the Bible is not associated with the prophet's name and is in a jumbled mix of words and symbols. The holy grail of Islam is portrayed as the holy grail of the prophet sallal, which is the holy grail of the prophet sallal, and its supposed portrayal in various culture is discussed.
AI: Summary ©
The title of this gathering is ورفعنا لك
ذكرك which is a verse in the Qur
'an as we know which is connected to
the first verse of the surah which Allah
SWT says أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ أَلَمْ is
a rhetorical question so the meaning of the
verse is have we not raised high your
remembrance so this is the theme of my
lecture tonight inshallah ta'ala is to investigate
and to analyze what exactly does Allah SWT
actually say in the Qur'an about the
Holy Prophet Muhammad ﷺ there are some people
who read the Qur'an and they conclude
erroneously that the Qur'an says that all
religions are valid and true that you don't
really have to believe in the Risalah or
the Nabuah of the Prophet ﷺ there are
some people who read the Qur'an and
they erroneously conclude that the maqam of other
prophets like Isa ﷺ is higher than the
maqam of the Prophet Muhammad ﷺ why?
because they say the name of Isa ﷺ
occurs more times in the Qur'an there
are some people who read the Qur'an
and they erroneously conclude that the Prophet ﷺ
is simply a delivery man he brought the
Risalah, that's all he brought and then he
leaves, you have no contact with him, you
don't hear about him you have nothing to
do with him after that there are some
people who believe when they read the Qur
'an that the Qur'an is only for
the Arabs and that it's not transcendental it's
not trans-historical and there are some people
who read the Qur'an and they erroneously
conclude that the relationship between Allah ﷻ and
the Prophet ﷺ is strictly business it's a
business type of tijara where he's a manager
and there's an employee and there's no intimacy
between them so in order to analyze the
Qur'an we have to know something about
Arabic first and it's interesting, Allah ﷻ at
least 11 times in the Qur'an he'll
qualify the word Qur'an with the adjective
Arabic Arabic Arabic we have sent down this
Arabic Qur'an so that you might become
people of intellect, the Qur'an is in
Arabic it's not in Urdu or in Farsi
or in English or in Chinese or in
Swahili now obviously most Muslims don't understand Arabic
so they rely on translation and we have
to do that and you'll derive the essence
of the muhkamat of the Qur'an in
order to perform our fara'id based on
translation but the Qur'an is in Arabic
so this has to be made clear and
the difference between reading the Qur'an in
Arabic and relying on a translation is like
listening to the Super Bowl on the radio
and watching it on IMAX in 3D it
makes a world of difference there's a huge
difference Allah ﷻ says do they not have
tadabbur of the Qur'an what is tadabbur?
tadabbur is deep deep reflection to penetrate the
meanings of the Qur'an how can we
have tadabbur of the Qur'an if we
don't study the Arabic language in which the
Qur'an was revealed by Allah ﷻ there's
an interesting verse in the Qur'an surah
Baqarah ayah number 78 I came across this
tafsir and I was totally floored by it
Allah ﷻ says وَمِنْهُمْ أُمِّيُونَ لَا يَعْلَمُونَ الْكِتَابِ
إِلَّا أَمَانِي so Ibn Abbas and his student
Qatada رضي الله عنهما they said that this
verse is in reference to Bani Israel that
from the Bani Israel are some that are
illiterate, they're unlettered they don't know al-kitab
meaning the Torah, except amani what is amani?
they said they had tilawa and they had
hifd bila faham they recited it and they
memorized it but they didn't understand what they
were saying right?
they didn't understand what they were saying, so
amani is when they imported their own interpretations
their own understandings their own hawwa, their own
caprice upon the text so Arabic preserves the
integrity of the religion the ethos of the
religion the very character of the religion there's
a hadith from Imam Bayhaqi where he says,
the Prophet ﷺ says يَأْتِي عَلَى النَّاسِ زَمَانٌ
لَا يَبْقَى مِنَ الْإِسْلَامِ إِلَى إِسْمَةٌ وَلَا يَبْقَى
مِنَ الْقُرْآنِ إِلَى رَسْمَةٌ nothing will remain from
the Quran, there will come a time upon
the people, nothing remains from Islam, except its
name it's just a name without a meaning
nothing remains except from the Quran, except its
script it's just a script that nobody knows
the meanings of some people will say, well
if the Quran is there's i'jaz there's
a mu'jiza, there's a miraculous aspect to
the linguistic aspect of the Quran, then how
come many Arabs at that time, like Abu
Jahl and his ilk why didn't they believe
in the Quran the minute they heard the
Quran and the answer is, that the Quran
is also, first and foremost, is calling to
a moral message, it's calling people towards morality,
to be just and be merciful people and
it doesn't matter, if someone does not want
to be moral, it doesn't matter how eloquently
you tell them to do that, if they
don't want to be moral they're not going
to be moral so it's interesting, the mushrikeen
who rejected the Quran at the time of
the Prophet ﷺ they recognized the mu'jiza
of the Quran, but they didn't believe in
the moral aspect, many of us are the
opposite, right?
we're the opposite, we accept the moral aspect
of the Quran, but we haven't tasted the
Quran, we haven't had an experience of the
mu'jiza of the Quran from a linguistic
standpoint to Allama Iqbal, he said if you
want to taste the meanings of the Quran
you have to listen to the Quran like
the sahaba listen to the Quran as if
it is the first time that you've heard
the Quran, now we begin with the lecture,
a rabbi in Medina came to Sayyidina Umar
and he said sif li habibak, he said
to him describe your beloved to me notice
this rabbi, he didn't say sif li rasulak,
sif li muhammadan, sif li habibak the rabbi
knew who his habib was, do non-muslims
know who we love, do they know we
love the Prophet ﷺ, we love him more
than ourselves, we have to ask ourselves they
already knew, Sayyidina Umar said I can't do
that, it's impossible he said why, sif li
habibak, he said I can't, he said ok
fine, sif li khuluqa habibik, then just describe
his character just describe the khuluq of the
Prophet ﷺ, and he said I can't do
that, and the rabbi was frustrated he said
why can't you do it, so he went
to Imam Ali, karamallahu wajhah and he said
sif li khuluqa habibik, and Imam Ali said
I can't do it, it's impossible he said
why is it impossible and Imam Ali said
to the rabbi, he said sif li mataad
dunya describe for me the pleasures and enjoyments
of the dunya and the rabbi said we're
going to be here until next week, it's
a long answer, and he said why Allah
says in the Quran, mataad dunya qaleel Allah
says in the Quran, the enjoyments of the
dunya are just a little bit but he
says about our habib what does he say
but he says about our habib wa innaka
la'ala khuluqin azeem you are dominating, vast
character and he said there's a difference between
qaleel and azeem like the difference between a
drop of water and the bahar, and the
ocean so this is the first verse we're
going to analyze inshallah ta'ala and I've
been getting over sickness, so my voice is
not, it's about 70% so make dua
for me inshallah ta'ala that it won't
go out wa innaka so Allah subhana wa
ta'ala he says inna which is harfa
tawqeed this is for emphasis, and then he
says ka, this is kaful khitab second person
masculine singular, he doesn't say wa inna muhammadan
la'ala khuluqin azeem he says ka, which
is more personal, which demonstrates ta'zeem and
tashreef, and takreem that the prophet salallahu alayhi
wa sallam is being honored by Allah subhana
wa ta'ala and he speaks to him
in the second person salallahu alayhi wa sallam
so some people will say, some of the
dua's, I remember I said this one time
I was in a church, because I speak
to many Christians all the time and I
said you know, the name of the prophet
Isa alayhi salam is mentioned five times more
in the Quran than the name of the
prophet Muhammad salallahu alayhi salam and if we
say that we have to be careful, because
a Christian might have an erroneous idea, right
a false impression that the prophet Isa alayhi
salam is five times more important than the
prophet salallahu alayhi salam or is a higher
maqam than the prophet salallahu alayhi salam what
is the reason why that the name of
the prophet Isa alayhi salam comes more, his
name ismul alam, his proper name, more in
the Quran than the prophet salallahu alayhi salam
why?
it's because Allah subhanahu wa ta'ala, hundreds
of times in the Quran, speaks directly to
the prophet salallahu alayhi wa alayhi wa salam,
this is a form of ta'zeem, this
is a form of honoring the prophet salallahu
alayhi salam we look at a surah, for
example al inshirah, surah 94 the name of
the prophet salallahu alayhi salam does not occur
once in this surah but listen to the
surah alam nashrah laka sadraka who is kaka
this happens 11 times in this surah, 11
times in this surah, there is a direct
reference to the prophet Muhammad salallahu alayhi wa
alayhi wa salam when Allah subhanahu wa ta
'ala speaks to him directly in the second
person and it's interesting, the ulama point out
the tafdeel of the prophet salallahu alayhi salam,
alam nashrah laka sadraka, have we not expanded
for you your sadr, what did Musa alayhi
salam say, rabbishrah li sadri, right he made
a dua, a talab to Allah subhanahu wa
ta'ala oh Allah, expand for me my
sadr, but the prophet salallahu alayhi salam his
sadr was expanded bila talab, Allah subhanahu wa
ta'ala just did it for him, this
shows the exalted status of the prophet salallahu
alayhi salam, when Musa alayhi salam was leaving
the firoun during the exodus, and bani Israel
were with him, and they got to the
shores of the red sea the bani Israel
said, oh junood of firoun, the army of
firoun is coming, they're going to kill us
he said, kalla inna ma'ia rabbi sayahdin
he said, no way, with me is my
lord, he will guide me, with me is
my lord he mentioned himself, and then his
lord but when the prophet salallahu alayhi salam
is in the cave with Abu Bakr al
-Siddiq, radiallahu ta'ala anhu and Abu Bakr
al-Siddiq had fear, not for himself but
for his companion idh huma filghar idh yaqool
li sahibihi la tahzan inna allaha ma'ana
Allah is with us, the prophet salallahu alayhi
salam there's a secret in the way he
speaks that shows his tafdeel over the other
anbiya whereas Musa alayhi salam mentioned himself first,
and then Allah the prophet salallahu alayhi salam
mentioned Allah first, and then himself salallahu alayhi
wa alayhi wa salam here's something else, never
not once in the Quran does Allah subhanahu
wa ta'ala call out to the prophet
salallahu alayhi salam by his first name this
is ajeeb, he never says ya muhammad he
never says ya ahmad he uses the titles
of the prophet salallahu alayhi salam this is
how Allah subhanahu wa ta'ala addresses the
prophet salallahu alayhi salam Shaykh Abdul Qadir Shaykh
Jafar al-Sadiq radiallahu ta'ala anhu who's
imam of Ahlul Sunnah wal Jama'ah he
says that ya seen means ya sayyid wallahu
a'lam this is mentioned in sunni sources
this is mentioned in kitab al-shifa Qadi
Iyad, a malachi jurist that when Allah subhanahu
wa ta'ala says ya seen wal quranil
hakim innaka lamina al-mursaleen you are a
prophet you are from the mursaleen he says
ya seen means ya sayyid Allah subhanahu wa
ta'ala calls him sayyid because he's the
sayyid of Bani Adam salallahu alayhi wa salam
some of the ikhwan, they say don't call
the prophet sayyid, this is bid'ah this
is haram this is an innovation, don't call
him sayyid the prophet salallahu alayhi wa salam
himself says inna ibni hadha sayyidun, about who?
Imam Hassan, he calls his grandson sayyid we
can't call him sayyid the khutaba, some of
these people stand on the minbar and they
say muhammad, muhammad, muhammad like they're talking about
their cousin or something who is muhammad, ya
akhi?
are you talking about Rasulullah?
because Allah subhanahu wa ta'ala doesn't call
him like that Allah subhanahu wa ta'ala
doesn't call him like that ana sayyidu waladi
adam, wala fakhar I am master of the
children of Adam and I do not boast
this is hadith muhammadun sayyidul kawnaini wal thaqalaini
wal fariqaini min uribin wa min ajami Imam
Busiri says in the burda if this burda
is bid'ah if it's kufr, the prophet
he came to the dream of Imam Busiri
and put his cloak around him the prophet
came to his dream and what does he
say in the hadith that is mutawatir, man
ra'ani fil manami faqad ra'ani inna
shaytana la yatamathalu bi hadith, mutawatir denial of
the hadith is kufr denial of the hadith
is kufr so the prophet he was pleased
with these words interestingly enough as well the
five times in which Allah subhana wa ta
'ala mentions the name of the prophet in
the Quran Allah subhana wa ta'ala will
always connect the name to his title you
notice it wama muhammadun illa rasul Muhammad does
not accept a rasul the
prophet salallahu alayhi wa sallam is the messenger
of God connecting the name to his vocation
to his title what has come down upon
the prophet salallahu alayhi wa sallam tanzil, again
a connection to the prophet's vocation as a
prophet and to
give
you glad tidings of a rasul to come
after me whose name is Ahmad salallahu alayhi
wa sallam what about those who say don't
make distinctions between the prophets the Quran says
this is true, this is what the Quran
says the first person common plural that's something
that we say we don't make distinctions I
cannot give a distinction to the prophet salallahu
alayhi wa sallam that was not given to
him by Allah subhana wa ta'ala that's
true, but Allah subhana wa ta'ala has
given distinctions to prophets darajat that's some prophets
we gave more to them than others we
blessed more than others to one of them
Allah subhana wa ta'ala spoke and others
he raised to various darajat various darajat Imam
Izzuddin Ibn Abdussalam rahimahullah ta'ala wrote a
beautiful book called Bidayatul Sul Fi Tafdirur Rasul
the beginning of the inquiry into the high
station of the prophet salallahu alayhi wa sallam
and he was a companion of the great
sheikh Abul Hassan Al Shadili who had such
a relationship with the prophet salallahu alayhi wa
sallam that he said he said that
he said that if the prophet salallahu alayhi
wa sallam was veiled from me the twinkling
of an eye I would not even consider
myself a Muslim what kind of love of
the prophet salallahu alayhi wa sallam is that
anyway Imam Izzuddin he mentions 42 points of
tafdeel of how the prophet salallahu alayhi wa
sallam has tafdeel over the rest of al
-anbiya something he mentions, he says look at
the muajizat of the prophet salallahu alayhi wa
sallam the muajizat of the prophet salallahu alayhi
wa sallam are adhar and akbar, they're more
apparent and they're greater when you compare them
to the miracles of the previous prophets for
example, he says Isa alayhi wa sallam, he
raised the dead bi-idhnillah bi-idhnillah and
interestingly enough there's actually hadith, now there's weakness
in some of these hadith, but there's actually
hadith in the dalail of Imam Bayhaki which
also recorded in kitab ash-shifa of Qadi
Ayyad that a man came to the prophet
salallahu alayhi wa sallam said, ya rasulallah my
daughter has died in a certain wadi can
you do something for me?
so the prophet goes there and he says,
ya fulana ihi bi-idhnillah oh so and
so, live by the permission of Allah, it's
mentioned in the hadith yeah, there's weakness in
it but it's mentioned, and then she comes
out and she says labbayk ya rasulallah, at
your service and then he says do you
want to be with your father or were
you happy with your lord?
and she says, I was happy with my
lord, he says, go back to your lord
Isa alayhi salam could raise the dead bi
-idhnillah but he mentions the prophet salallahu alayhi
wa sallam he raised nations back from the
dead, nations were raised by the prophet salallahu
alayhi wa sallam read your christian history this
was called the dark ages of humanity, Europe
was sunk in the dark ages fi dhulumat
that's what it means, they were in dhulumat
and the prophet salallahu alayhi wa sallam took
them from dhulumat ila noor, into the light
salallahu alayhi wa sallam 23 years he transformed
a society that's never been done in human
history it's unparallel, there's no precedent it wasn't
a political revolution or just an economic revolution
or social revolution all of these, the way
we do politics economics, the way we deal
with society the way we eat the way
we sleep, the way we use the restroom
what we say when we walk into the
house when we walk out of the house
complete change the way we think the way
we think was changed by the message of
the prophet salallahu alayhi wa sallam this is
unparallel in history I challenge anyone to find
anything like this in 23 years he transformed
the society and transformed the world salallahu alayhi
wa sallam and of course we have stories
of the awliya the saints and their charismatic
exploits Imam Abu Jafar al-Tahawi he says
in his aqeedah he says, when we believe
in the miracles of saints we believe in
the miracles of saints saints can perform miracles
saints can perform miracles the awliya is mentioned
in our aqeedah our creedal articulations which have
the strongest dala'il Imam Ibrahim al-Laqani
he says, whoever disregards or whoever rejects the
miracles of the awliya, reject them there is
a story, well known story Shaykh Abdul Qadir
Jilani who was accosted one time by a
Christian he was accosted what do you believe
about Isa alayhi salam he said, he is
Rasulullah he said, no he is Allah so
he tries to convert who is he trying
to convert al-Ghawth al-A'adham good
luck with that one so why don't you
believe Isa alayhi salam is God he said,
Astaghfirullah, why do you believe he is God,
he said, because he can raise the dead
he said, oh interesting come take a walk
with me so they go on a stroll,
and they pass by a graveyard and Shaykh
Abdul Qadir Jilani he says, watch this undur,
he points to one of the sepulchers ya
fulan, qoom bi iznillah this man comes out
of the grave he said, look what I
can do but you missed a secret he
said, what was the secret bi iznillah la
hawla wa la quwata illa billah there is
no strength, no power intrinsically with anything except
by permission or by means of Allah subhana
wa ta'ala and this man made tawbah
the miracles of the Prophet salallahu alayhi wa
sallam Imam Ghazali actually mentions there were four
people that Isa alayhi salam raised from the
dead, bi iznillah a young boy, a young
girl the son of Nuh it's a very
interesting story, we don't have time to go
into it his name was Sam or Shem
which is where we get the word Semitic
languages but then another man named Lazarus was
raised, according to Imam Ghazali and this story
of Lazarus is actually mentioned in the gospel
of John chapter 11, which is a Christian
source, al injil kama dawwana hu yuhanna, the
gospel according to John, and this is very
interesting, because this is what it says, in
the Christian source in the original Greek it
says hada yesus eirentus aftal mus anu it
says Jesus was standing in front of the
grave and he turned his vision towards the
samaa towards the heavens as samaa qibla tu
duaa the ulama say, the heavens is a
qibla for duaa, just like the kaaba is
a qibla for our salah, Allah subhana wa
ta'ala is no more in the samaa
than he is in the kaaba, laisaka mitlihi
shay'un Allah subhana wa ta'ala transcends
space, time, direction, and materiality it's only a
qibla allahu kan qabla makan allahu mawjudun bila
makan Allah doesn't need makan or space this
is a qibla, right?
Jesus eirentus, he turns his eyes towards the
heavens kai eipen and then he said, according
to the greek pater, which means father and
he doesn't mean this in the literal sense
this was corrupted by trinitarian christians, who said
that isa a.s is the literal son
of god but when he teaches his people
how to pray if you're familiar with the
gospel tradition with the so called injil, the
ana jil al arba'a what does he
say in his language which is called al
lughat al suryaniya syriac, he says our father
who art in heaven all of you, he's
not just the father of isa a.s
this approximates the word rab means father in
the new testament but what the christian did
at these various church councils, is they made
it literal, so that's not what he means
here, anyway, he says he says, I thank
you that you've heard me I thank you
that he's speaking to Allah and says, I
thank you that you've heard me, heard what?
his dua isa a.s has no intrinsic
power to do anything, except by the even
of Allah this is stated in the gospel
of john and then he says lazareth come
out by the permission of Allah you know
once on one occasion, the prophet he looked
towards the samah on one occasion he looked
towards the samah and he had a shok
in his heart he didn't even say anything
because Allah can read the heart he had
a desire in his heart and he looked
to the heavens with a longing, tashweek means
longing, an anticipation a wish he had a
wish what was his wish?
his wish was that the qibla be changed
back to kaaba this was his wish back
to the original qibla the first house ever
dedicated to the worship of Allah was in
Mecca changed to Jerusalem baytul maqdis, temple mount
temporarily, and the prophet with this look towards
the heavens and this shok in his heart
he had this shok Allah says Allah speaks
to him directly and he says we see
you turning your face towards the heavens this
is amazing fi'l the harful mudari'ah
the prefix of the present tense is a
noon, which means it's plural Allah speaks in
the plural when he's one wahid and ahad,
why?
this is noonu ta'zeem jam'un maliki
this is a way of showing the magnificence
of Allah subhanahu wa ta'ala that indeed,
indeed, we will turn who?
ka, you when Allah subhanahu wa ta'ala
uses the noonu ta'zeem the person he
is addressing is also ta'zeem this is
according to balagha, according to a rhetoric we
will indeed turn you qiblatan tarda towards a
qibla that will please you isa a.s
he can heal the blind this is mentioned
in the quran it's mentioned in the new
testament sa'ad ibn abu waqas r.a
relates at ghazwat uhud a companion named qatada
his eye had not only been blinded but
had come out of its socket and was
resting on his cheek and was connected with
the vein the prophet s.a.w his
miracle is adhar it's more apparent, not only
did he restore the sight to qatada's eye
but he restored the eye itself and qatada
said I can always tell which eye was
replaced by the prophet s.a.w because
it had the stronger vision than the eye
that had been unafflicted al-uqayli mentions as
well that his father was an old man
and this whiteness glazed over his eyes the
prophet s.a.w took some of his
blessed saliva some of his blessed saliva and
rubbed over his eyes al-uqayli said I
saw my father in his eighties threading a
needle I saw my father in his eighties
threading a needle this is the mu'ajiza
of the prophet s.a.w musa s
.a.w he struck the rock and waters
gushed forth right but sometimes waters gush from
rocks if there's a river underneath the miracle
of the prophet s.a.w is azhar
wa akbar bukhari and muslim relate anas ibn
malik r.a that there was a shortage
of water the prophet s.a.w he
said bring me a vessel they brought him
a vessel, he put his hand into the
vessel he withdrew his hand and it's full
of water water came from his fingertips s
.a.w azhar wa akbar the fuqaha mention
when you study fiqh the first chapter is
usually bab al tahara aqsamul miya the types
of water, in some of the fuqaha they
mention a line of poetry afdalul miya ma
'un qad naba' bayna asabi' al nabi' al
mutaba' the greatest type of water what is
the greatest type of water zimzim, the nile
river no, no, no, salsabeel tasneem, la the
greatest water in the universe is the water
that gushed between the fingers of the obeyed
prophet s.a.w musa a.s split
the rock, the prophet s.a.w shaqqal
qamar split the moon wa innaka la'ala
khulukun azeem inna and la innaka la'ala
what is this la also for emphasis it's
emphasized twice this is something you don't get
in translation and then a'la a'la,
dharfu makan a preposition that is used in
Arabic grammar before something that is concrete or
tangible for example I say yadi a'la
al tawila my hand is on the table
because the table is something concrete, it's something
tangible but you can use a'la before
something that is intangible something that is abstract
according to rules of balagha and then what
does that mean, that means tamakkun mastery over
something you master something like if you ask
me to do a task and you ask
me are you doing that and I say
I'm on top of it what does that
mean, I'm on top of it that means
I'm mastering the situation I'm dominating the situation
tamakkun what is the prophet salallahu alayhi wa
sallam dominating khuluq, he dominates character he masters
character this is a translation, this is the
best translation that he masters character and this
word khuluq is also nakira it's indefinite, there's
a tanween quite often in the Quran Allah
subhana wa ta'ala will use adjectives and
nouns with regards to the prophet salallahu alayhi
wa sallam that are nakira, they're indefinite what
does that mean, Ibn Malik says it means
unlimited undefinable, indescribable unfathomable extraordinary ya ayyuhan
nabiyu inna arsalnaka shahidan, wa mubashshiran wa nazira,
wa da'iyan ilallahi biidhni wa sirajan munira
all of these are nakira, they're indefinite this
is something extraordinary in the Quran verily, verily
you dominate unlimited extraordinary indescribable character but that's
not it azeem, this is intensive, sigatul mubalagha
intensive, vast vast, unlimited great character how can
we translate this wa innaka la'ala khuluqun
azeem verily you have great character, there's a
translation does it do justice Allah subhanahu wa
ta'ala also says in the Quran this
is written behind me wa ma arsalnaka illa
rahmatallil alameen extraordinary statement begins with the wa
and then the ma the ma is nafia,
it's negating right, you have ma and then
later on down the line you have illa,
harful istithna so you have ithbat ba'dan nafi,
you have an affirmation after a negation which
is strong tauqid strong emphasis in Arabic right
la ilaha illa Allah and some translations say
there is no deity worthy of worship no
that's not a good, no god but Allah
this is the meaning no god but Allah
wa ma arsalnaka illa rahmatan, right strong tauqid
and then Allah subhanahu wa ta'ala he
says arsalna again he doesn't say wa ma
arsal Allah in the third person again he
uses the noon of ta'zeem jam'un
maliki this is how Allah subhanahu wa ta
'ala speaks from a position of majesty so
the object that he is addressing also has
ta'zeem and takreem and tashreef wa ma
arsalnaka Allah could have said wa ma arsalna
muhammadan in the third person but this is
more personal this is very personal wa ma
arsalnaka illa rahmatan the ka denotes qurb ma
'iyya closeness of the prophet sallallahu alayhi wa
sallam to Allah subhanahu wa ta'ala and
then rahmatan nakira this is indefinite noun unlimited,
indescribable unfathomable mercy Allah subhanahu wa ta'ala
does not use a fi'l he doesn't
say wa ma arsalnaka illa an tarham al
alamin or something like that he doesn't say
we did not send you except to show
mercy what does he say?
you are mercy thatuhu rahma his very essence
is mercy sallallahu alayhi wa sallam by way
of comparison again New Testament with the Quran
I have a master's degree in the New
Testament I can read and write Greek and
Hebrew it's really interesting people have these shows
on satellite television comparing prophets in a terrible
way, in a way that's illogical now we
don't mean to compare we know Isa alayhi
salam is a great prophet and he's rahmatan,
no doubt about it but this is according
to a Christian source a Christian source Matthew
10 it says that when Isa alayhi salam
sent the hawariyun on khuruj fi sabidillah for
da'wa to the Injil he says to
them go into these cities and preach the
gospel the Injil and if that city rejects
you shake the dust of that city off
of your feet what does that mean?
that means that city is going to *
and then he says the cities of Sodom
and Gomorrah qawm al lut is going to
have a better time on the day of
judgment than those cities this is what Isa
alayhi salam tells his hawariyun according to the
gospel according to Matthew chapter 10 verse 5
ok look at the prophet salallahu alayhi salam
he doesn't send sahaba to taif he goes
himself salallahu alayhi alayhi wa sallam he goes
to taif, what happens to him?
do they put dust on him?
what happens?
they abuse him they kick and punch him
they insult him, they stone him his feet
are covered in his own blood salallahu alayhi
alayhi wa sallam and he goes in that
orchard beneath the tree and the angel descends
ya rasulallah give us the word and this
city, the bani thaqif and the taif people
of the hawazin they're gone they're going to
be dust, we'll turn them into dust what
is the response of the prophet salallahu alayhi
wa sallam does he say yes, the cities
of Salim and Gomorrah will fare better than
bani thaqif no bal arju an yakhruja min
aslabihim man ya'budallaha wahda wala yushriku bihi
shai'a aw kama qala alayhi salatu wasalam
subhanallah you know the other day, this brother
brought his daughter little daughter to me and
said make dua for my daughter so I
held the daughter and I made dua right
but what about the person who makes dua
for the children of this little girl that
he hasn't even seen yet that's greater mercy
right make dua for the children of your
children of your children that you haven't even
seen but imagine making dua for the children
of the children of the children of your
enemies of those who have stoned you out
of the city and have mocked you and
ridiculed you this is rahmatan this is unlimited
this is indefinable this is unfathomable impossible to
grasp mercy he says no I have hope
in their descendants that they will come and
they will worship Allah subhanahu wa ta'ala
the bani thaqif a few years later all
of them became muslim you go to ta
'if today, you have muslimin why?
dua of the prophet salallahu alayhi wasalam because
he is rahmatan he is rahmatan the gospel
of luke in the new testament it says
that when they were crucifying isa a.s
and of course he wasn't crucified this is
a different debate but anyway they say that
when he's being crucified he says in the
greek language which means father forgive them forgive
them and what's interesting here is that the
vast majority of christian scholars do not believe
that isa a.s actually made that statement
it's a long story it goes into textual
analysis of the new testament so on and
so forth take my word for it the
vast majority don't believe he made that statement
so he's in other words isa a.s
is in a position of being killed or
tortured and he says forgive them and it's
not even authentic now look at the prophet
salallahu alayhi wasalam ghazwat uhud where his companions
are being killed left and right his beloved
uncle hamza is killed his body is mutilated
after the battle cannibalized after the battle many
sahaba they're being killed by the mushrikeen the
prophet salallahu alayhi wasalam he sustains injuries to
his blessed face he chips his tooth he
ruptures his lower lip and he's got a
big gash on his forehead and blood is
pouring down his face salallahu alayhi wasalam and
he's trying to catch his blood in his
hands he's trying to catch his blood in
his hands and the sahaba said why are
you doing this and he said if one
drop of this blood should strike the earth
one drop should strike the earth immediately these
mushrikeen are done for immediately they're done and
the sahaba said that sounds good let the
blood flow let it flow and let these
mushrikeen be gone a short time later they
saw him with his hands raised and they
said aha now these mushrikeen are done for
he's making dua against them this is what
he said salallahu alayhi wasalam oh Allah guide
my people for they don't know guide my
people you look at the zu'ma of the
Quraysh on that day look at their leaders
became Muslim became Muslim ikrama ibnu abi jahl
became Muslim these people became Muslim on that
day why?
because hind bint utbah the woman who cannibalized
hamza wahshi the man who killed him both
of these people became Muslim and they made
good their islam it was a genuine conversion
radiyallahu anhum jami'an why?
dua of the prophet salallahu alayhi wa ala
alihi wasalam there's a story and also gospel
of luke but again by way of comparison
chapter 19 verse 27 isa alayhi salam according
to the christian text he's at a place
called bethany which is just outside of jerusalem
he's going to go into jerusalem and seize
masjid al aqsa by force right?
he's going to take the masjid al aqsa
and declare himself al masih publicly on the
temple mount so he tells his hawariyoon he
says those enemies of mine that do not
accept me as their king bring them hither
and slay them before me do you understand
this translation?
the king james translation another translation says whoever
does not wish for me to be their
king cut their throats in my very presence
luke 19 27 this is what he says
in a position of power it's over for
them you don't believe you're done now let's
look at the prophet he comes into mecca
and he hears what?
he hears sad ibn obada saying what?
today is a day of slaughter the debasement
of the quraish right?
today is a day of slaughter the debasement
of the quraish he says don't say that
today is a day of mercy today is
a day of mercy the exaltation of the
quraish there is no blemish on you this
day this is unlimited unfathomable extraordinary mercy and
then he says what does al alameen one
opinion is everything except god is al alameen
all of creation is al alameen so the
prophet is not only sent to jinn and
inns but to everything in creation he is
a mercy for jannah how is he a
mercy for jannah?
because he is better than jannah he is
jannah to jannah he is the paradise for
paradise because he is better than paradise he
is the reward of paradise so then what
is his reward?
what is the reward of the prophet?
allah subhana wa ta'ala that is his
reward allah subhana wa ta'ala he is
a universal prophet there is no doubt about
it you were sent to the whole of
humanity i was sent to say this is
from allah subhana wa ta'ala an imperative
command say i am the messenger of god
sent to all of you he said i
was sent to all of creation all of
creation allah subhana wa ta'ala says the
kuffar meaning ahlul kitab and mushrikeen are not
going to break away from their kuffar until
al bayyina comes to them and there is
an alif laam here and there is different
reasons why arabic has alif laam one reason
is that it's ahdiya meaning that it's referring
to something that was already known so the
ahlul kitab they already were talking about someone
that they called al bayyina who is going
to come to them they knew the prophet
they knew the prophet like they knew one
of their own sons right?
and if there is time for q and
a i can give you the name of
the prophet in the bible i show you
the name of the prophet the very name
of the prophet is in the bible, every
bible to this day in the original hebrew
al bayyina but what does the next verse
say?
again this is nakira this is indefinite meaning
such a great messenger from allah subhana wa
ta'ala we missed the subtleties in the
translation isa alayhis salaam according to the gospel
of john he prophesizes someone called parakletos parakletos,
this is in greek he probably didn't speak
greek but this is the best the christians
have done with their book they have parakletos,
he says someone is going to come who
is going to teach you all truth and
he calls him ha-parakletos what does this
word mean?
parakletos, para is a preposition which means to
be next to somebody para, you're next to
somebody, you're beside him and kletos is from
the verb kaleo which means to call, kaleo
call, so this is someone that you call
to be next to you when?
when you need an intercessor on the day
of judgment, you call on somebody, who do
you call on?
you call on somebody to be next to
you, this is the prophet salallahu alayhi wa
sallam who is al- he is al
-shafi' wal-mushaffa' he is the intercessor and
he is also the one whose intercession is
accepted there's many more verses we can talk
about I'm running out of time laqad kana
lakum fee rasoolillahi uswatun hasana, subhanallah what is
laqad?
what do these means?
laqad laqad kana lakum, why laqad?
if somebody asked you tomorrow, was doctor mirza
at the molid?
you say naam ja'a, he came and
that person says to you, I don't believe
you you say qad ja'a qad ja
'a, yes he came he says, you know
I still don't believe you laqad ja'a,
ok take it easy I believe you strong
strong emphasis laqad kana lakum fee rasoolillahi why
fee?
why not just rasoolallah in the messenger of
god that means the prophet sallallahu alayhi wa
sallam is immersed in uswatun hasana he is
immersed, istighraq there is immersion in uswatun hasana
in beautiful character and this is also nakira
undefined, unlimited sallallahu alayhi wa sallam a few
more things and we're done inshallah ta'ala
Allah subhana wa ta'ala says, this is
ajeeb I read this verse thousand times I
didn't notice this, until I saw a tafsir
of imam al-qurtubi radiyallahu ta'ala anhu
in surat al-tawbah, ayah number 62 Allah
subhana wa ta'ala says wallahu warasooluhu ahakku
an yurduhu right did you guys catch it
Allah and his messenger, it is more pleasing
that, it is more befitting that you please
him how many entities are mentioned there's two
entities mentioned Allah and rasool so why not
ahakku an yurduhuma huma, muthanna it's dual, two
entities mentioned but Allah subhana wa ta'ala
use a dameer that is mufradul ghaib, third
person masculine, singular wallahu warasooluhu, two entities, they're
not the same, laisaka mithrihi shay'un ahakku
an yurduh who, him, instead of them, what
does this indicate this indicates according to imam
al-qurtubi, an intimate relationship between Allah subhana
wa ta'ala and the prophet sallallahu alayhi
wa sallam it's not strictly business he's not
an employee of Allah subhana wa ta'ala,
this isn't just tijara, there's uns there's intimacy,
there's qurb, there's nearness there's mahabba, there's love
he's called habibullah, this is his title, sallallahu
alayhi wa sallam this denotes fana he's annihilated
fi akhlaqillah fi hubbillah he's annihilated in the
character of Allah, in the love of Allah
ta khalaq bi akhlaqillah he said, adorn yourselves
with the character of Allah subhana wa ta
'ala and this is the meaning of the
hadith qudsi, according to abu al-qasim al
-junaid, my servant does not draw close to
me with anything more beloved by me than
his fara'id wala yazalu abdi yataqarrabu ilayya
bin nawafil hatta uhibba and then my servant
continues to draw close to me with his
nawafil until I love him until I love
him then I become the eye by which
he sees, and the hand by which he
strikes, and the foot by which he walks,
if he were to ask anything from me,
I will give it to him we cannot
take this hadith in the literal sense, Allah
does not become your eye, Allah does not
become your hand he does not become your
foot, laysa kamithlihi shay'un, what does it
mean?
this means that the servant is totally guided
by Allah subhana wa ta'ala the servant's
heart is polished by the zikr of Allah
subhana wa ta'ala and he becomes a
reflector of his light, just as the moon
reflects the light of the sun this is
indicated in the Quran many times wa ma
ramayta idhramayta walakinna allaha rama it was not
you who threw, when you threw Allah threw
what does it mean?
Allah threw something physically?
hasha lillah that means the prophet's actions are
completely guided there's people who want to separate
Allah from his messenger, they say forget about
hadith, forget about sunnah what did the shaykh
recite ya ayyuha alladhina amanu la tuqaddimu la
tuqaddimu bayna yadi allahi wa rasulihi wa taqullah
O you who believe, do not divorce Allah
from his messenger, do not put yourselves between
Allah and his messenger do not separate Allah
from his messenger fear God wa taqullah mayyuti
'al rasulah faqad ata'allah whoever obeys the
messenger obeys Allah khalas if you obey the
messenger, you're obeying Allah why?
because they're the same person essentially?
no astaghfirullah laysakum mithlihi shay'un because they
have the same obedience man ata'ani faqad
ata'allah wa man ata'ani faqad ata
'allah hadith sahih whoever obeys me, obeys Allah
whoever disobeys me, disobeys Allah fatimatun bid'atun
minni tuman aghdabaha faqad aghdabani waman aghdabani faqad
aghdaballah Fatima is a piece of my flesh
alayhi salam alayhi salam whoever makes her angry,
has made me angry whoever makes me angry
has made Allah subhanahu wa ta'ala angry
the obedience of Allah and the obedience of
the messenger is the same it is impossible
to obey Allah and disobey the prophet sallallahu
alayhi wa sallam it is impossible to obey
Allah and at the same time disobey the
prophet sallallahu alayhi wa sallam this does not
make him more than a human being he's
bashar yuha ilayya yuha ilayhi he is a
bashar who receives revelation this is the subtlety
that Hellenistic Christianity totally misunderstood this is referred
to as Imam Ghazali's mirror Christology Imam Ghazali
talks about this Abu Hamid Al Ghazali Hujjatul
Islam Hujjatul Islam he is mujaddid of his
qarn he calls this mirror Christology that when
the divine light of Allah subhanahu wa ta
'ala reflected and shown from the pure heart
of Isa alayhi salam those who did not
follow sharia Christianity by and large is antinomian,
they don't follow the sharia when this light
reflected from his heart those who did not
understand or have the sharia did not know
how to discern this light so they mistook
the reflection for the source they mistook the
reflection for the source it's like seeing a
reflection of the moon in a lake when
the water is still and jumping into the
lake hoping to catch the moon but what
happens to that person he finds himself drowning
in error in kufr right?
how much different is the actual moon this
huge celestial body in the sky, in the
space how much more different is that than
its reflection in a small pond on earth,
how much more is the distance between Allah
and his creation so for Christians lahut and
nasut became mingled they began to believe in
things like ittihad and hulul and tajassud and
tafleeth you know this idea of union or
incarnation and trinity these types of things right?
but Muslims have the sharia, Muslims have the
quran, they have guidance they have the prophet
sallallahu alayhi wa sallam no one in the
history of Islam this is ajib no one
in the history of Islam has ever claimed
to be Muslim and openly worship the prophet
sallallahu alayhi wa sallam has never happened they've
done it to Imam Ali but not to
the prophet sallallahu alayhi wa sallam no one
has ever said I am Muslim and I
worship the prophet sallallahu alayhi wa sallam because
we know this goes against the very fabric
of our religion but this does not mean
that we negate the intimate relationship between Allah
subhanahu wa ta'ala and his Habib and
if we don't understand it, then we don't
understand it but we cannot deny it we
cannot deny that the prophet sallallahu alayhi wa
sallam is the beloved of Allah subhanahu wa
ta'ala if you just indulge me for
maybe 5 more minutes inshallah ta'ala then
we'll finish Ibn Qayyim he says that when
Allah subhanahu wa ta'ala takes an oath
by something, takes a qasam that means that
this is something truly great when he takes
an oath Allah subhanahu wa ta'ala says
to the prophet sallallahu alayhi wa sallam by
your life he takes an oath by the
life of the prophet sallallahu alayhi wa sallam
Ibn Abbas said I don't remember Allah taking
an oath by the life of any other
human being Allah subhanahu wa ta'ala says
wal duha wal layli itha saja by the
dawn by the night when it is still,
Imam At-Tabari said do you know what
duha is?
wajahu sharif you know what layl is?
qalbahu sharif he said that Imam At-Tabari
this is mainstream tafsir what did he say?
duha is the face of the prophet sallallahu
alayhi wa sallam Allah takes an oath wal
duha wal qasam by the face of the
prophet by the heart of the prophet ma
wada'aka rabbuku wa ma qala why this
verse?
because there was a fatra in the revelation
and some of the mushrikeen were making fun
of the prophet sallallahu alayhi wa sallam making
istihza of the prophet sallallahu alayhi wa sallam
mocking him Allah says ma wada'aka wada
'a is called fi'l muta'ddi this is
a transitive verb what that means is it
needs to have an object, a direct object
and there is an object ma wada'aka
ka, right?
this is a direct object fi mahalli nusbin
maf'ul bihi but the verb at the
end of the ayah qala, which means to
hate is also fi'l muta'ddi but there
is no object this is really beautiful ma
wada'aka rabbuku wa ma qala some translations
say your lord has not forsaken you nor
does he hate you there is no you
at the end of qala he doesn't say
wa ma qalak it's qala stop, why?
because Allah subhanahu wa ta'ala will never
even suggest that he hates the prophet sallallahu
alayhi wa sallam even when he is negating
the statement he won't even suggest that he
is displeased with the prophet sallallahu alayhi wa
sallam he is not just a delivery man
wa la'akhiratu khayru laka minal ula wa
la sawfu yu'tika rabbuka fatarda and soon will
thy lord give you something that will please
thee imam al-suyuti says in his tafsir
the prophet said, lan arda wa wahidun min
ummati fin nar when this ayah was revealed
I will not be pleased while one person
from my ummah is in the fire he
is not just a delivery man we have
no relationship with him he brought the risalah,
thank you very much jazakallah khairan goodbye no,
we have an intimate relationship with the prophet
sallallahu alayhi wa sallam I'm ending soon inshallah
ta'ala just a few, two more minutes
inshallah Aisha relates a hadith in Tirmidhi in
the shemail al-nabuwiya qama rasulallah sallallahu alayhi
wa sallam ayatan minal qur'ani layla the
prophet sallallahu alayhi wa sallam he recited one
verse of the qur'an the entire night
one verse of the qur'an the entire
night what was the verse?
intu a'dhibhum wa intu a'dhibhum fa innahum ibaduk
wa intaghfir lahum fa innaka anta al-aziz
wal hakeem if you punish them, they are
your servants if you forgive them you are
great and wise he recited this verse all
night long sallallahu alayhi wa sallam and then
she said that when he finally went into
sajda, he collapsed into the sajda and then
she heard him say allahumma ummati this is
just a delivery man he doesn't care about
us do you care about him?
he stands all night for you until his
feet are swollen his feet are swollen sallallahu
alayhi wa sallam allahumma, what is allahumma?
evocative address, what does it mean?
he's calling on all the names and attributes
of Allah that he knows and he doesn't
know this is the meaning of allahumma waddittu
law anni ra'itu ikhwani this is hadith
the prophet sallallahu alayhi wa sallam said waddittu,
this is from muwatta i would have loved
to have seen my brethren loved, who's his
brethren?
the sahaba said, aren't we your brethren?
awalasna ikhwanaka ya rasulallah, are we not your
brethren?
he says, no you are my companions who
are the brethren?
those who come after me, who have never
seen me but are willing to sell all
of their possessions and sacrifice their families just
to gaze at me one time these are
my ikhwan he's talking about us sallallahu alayhi
wa sallam, he's not just a delivery man
we have an intimate relationship with the prophet
sallallahu alayhi wa sallam i'm sorry i went
too long, may allah forgive me if i
bored you or offended you may allah subhanahu
wa ta'ala bless all of you wa
sallallahu alayhi wa sallam wa alayhi wa sahbihi
wa sallam walhamdulillahi rabbil alameen