Faraz Rabbani – The Rawha #112 Learning About the Prophet Muhammad The Blessed Lineage of Prophet Muhammad
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The collection of hadiths of the prophet's lineage is not sufficient for success and lineage is an honor from Allah. The transmission of virtue and lineage is unusual in the way it is transmitted, but it is important for achieving success and helping others. The history of the message of Islam is discussed, including the transmission of light into various stages of creation and the significance of the message for individuals. The speaker encourages listeners to support the message through monthly donations.
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You're listening to the Roha, daily guidance for
seekers with Sheikh Rasra Benny.
In our Roha sessions, we we look at
guidance of the prophet
and guidance for students
of knowledge
for those seeking
to travel the path of learning.
And we're looking
at
different sets of 40 hadiths from a collection
of Sheikh Yusuf and Nabahani,
one of the great
scholars of the first half of the twentieth
century.
And then in the second part, we also
look at councils of Iam al Ghazali from
his work, Ayuh al Walad,
his letter
to
a student
of his,
literally,
my dear child.
The the collection of 40 hadith that we're
looking at
is the 9th of the collections in
this
set of 40 had
this collection of 40 sets of 40 hadiths.
And this is
a beautiful
collection of 40 hadiths in the virtues of
the messenger
The author,
the compiler,
Sheikh Youssef An Nabhani began with an introduction
that
the
messenger
was the
master
of the people of humility.
Absolutely.
Because humility
is the necessary quality of someone who is
a true
servant, a true slave.
Right? The the, you know, the
the the slave
The slave is one who does not possess
anything.
That the slave belongs completely
and realizes that they belong completely
to their master.
Yet, he himself
mentioned
his own praises
and his virtues.
Why? Because he was commanded to do so
by Allah
and it is part
of believing in him to believe
in his rank and his virtues.
And there is a.
There is a
there
are meanings of guidance
in believing in this because to the extent
that we appreciate
the the virtue,
the rank, the perfection,
the distinction,
the perfection
of the prophet
to that extent
will we have greater
love for him,
greater reverence for him,
greater attachment to him.
And through that, will we have greater
resolve to follow him
and to do so
more fully, more completely,
more deeply.
And he explained that very
beautifully.
We'll begin today by looking at the first
of the hadiths
in this collection.
And
So the first of the hadith, the prophet
sallallahu alaihi
wa sall say Danas relates to the messenger
of Allah sallallahu alaihi wa sallam mentioned his
lineage. That he is Muhammad,
the son of Abdullah, the son of Abdul
Mutalib,
the son of Hashim, the son of Abdi
Manaf,
the son of Husay, the son of Khilab,
the son of Murrah,
the son of Kaab, the son of Lu'i,
the son of Ghalib, the son of Fihr,
the son of Malik, the
son of Nadir,
the son of Kinana, the son of Hosayma,
the son of Mudrika,
the son of
Elias,
the son of Nadir, or of Mudar,
the son of Nizar, the son of Mad,
the son of Adnan.
Right?
And of course, his chain
his
lineage goes past that, he says. And people
did not separate into 2,
you know,
the lineages did not split except that Allah
made me in the better of the 2.
Right?
Until he came from his parents. So in
every
in every
stage of his lineage,
every
he with lines
split,
he was in the better of the two
lines.
Right?
So nothing
of the
blameworthy
matters
of the pre Islamic age, the age of
ignorance
reached the prophet
And he said,
and I came forth from marriage and I
did not come forth
from
fornication.
From the time of Adam
until
my mother and father.
So he said,
so I'm the best of you in lineage
and the best of you of parentage.
And this is that
is from the bounty of Allah
on upon the prophet
and as an honoring
for his ummah
who
who follow.
And this is from the inaya, from the
divine concern of Allah
with respect to his prophet.
One of the areas of the study of
the life of the prophet that many people
neglect
is
to pay attention to what the prophet is
mentioning here which is
to
read about to to study
and reflect upon
the
forefathers of the prophet
and their qualities.
Right? Because
the prophet himself said in numerous hadith that
he that in every generation,
they were the best of people.
And so they there's great virtues
in them. And given that they have virtues,
the prophet
culmination
of the virtues of his of those forefathers.
And you see, you appreciate
a lot about the prophet
and his temperament
and his nobility and his character
from that. And just as one example,
most people don't realize why
the the the little girls
sang
when the prophet
reached Madinah.
Had the full moon has risen over us.
It's because of
he the prophet
forefather,
Hashem,
also known as Amr,
who's buried in Gaza.
He lived amongst
Ben Benin Najjar
from where these girls were that sang,
And amongst Benin Najjar,
Hashim
was known as Al Badr,
the full moon.
Because in the in the darkness of ignorance,
he was
light.
Right? He was the one they turned to
for
example,
for guidance,
for good.
Right?
And the prophet
continuation of that and all of these manifest
and the preservation
of Allah
of virtue
in this
lineage is from the
divine honoring of the prophet
and the there's many
hadiths about this.
Some people go to excesses when it comes
to lineage,
but
in affirming the importance of lineage, but there
are others who and this is also prevalent
in our time who deny
any consequence
to lineage. And this is not true because
the prophet
himself mentioned
the
significance
of his lineage before Islam.
And if the if if his lineage
before Islam is of significance,
then those descended from him that being that
that lineage would also have consequence and we'll
be looking at that. But with balance, that
is not lineage is not something that is
taken
as
a source
of pride
such that you look down on others
because of it.
Lineage
is not something
that is sufficient.
Lineage is not sufficiency
from action.
You can't say
as you remember that
there's some people who
they they they just rely on
that my father was such and such.
Great. Your father
will get to Jannah because of how he
was. How are you?
K. So it cannot be
the lineage is not sufficiency
from
action.
Rather,
lineage
is an honor from Allah
For which one,
if one has it,
whether it be lineage to the prophet
or, you know, one's
father was a scholar, one's father was successful,
one's mother
was accomplished,
One's grandmother
was a philanthropist.
Right?
One's parents and grandparents had particular qualities.
This is an honor from Allah Subhanahu Wa
Ta'ala. The right response to good lineage
is gratitude.
Right? It's firstly,
gratitude.
Secondly,
a sense
of responsibility.
Gratitude and that you see that this is
a blessing.
Right? So if you're from a family
that is well educated,
you know, it's not a source of pride,
it's not a source of gloating,
it you won't be you won't be educated
unless you educate yourself.
Right? The fact that they're educated may be
a facilitation
for you, but it's not sufficient to
and rather
the response to it is gratitude.
Secondly is responsibility.
Right? Is responsibility.
It is also
it's of course gratitude to Allah
for the gift and gratitude to our forefathers
because
because virtues
are also acquired.
Someone was great, the gift from Allah, someone's
grateful to Allah for it and a gift
and and also grateful to them for what
they did, for their struggles and choices,
etcetera.
But we know that
even practically,
that someone who comes from an educated family
is more likely to be educated. Right? That
that traits of character
are transmitted.
But we also know that
virtue
is also a is above all acquired.
It is above all acquired
and
responsibility
relates to your choices.
Right? Responsibility relates to your choices
and reward relates to your choices,
Which is why and this is the inherent
balance of our the the the Fuqaha explained.
Right? That virtue that virtue
covers for
lineage.
Right?
So
if if uncle Zubair
has one daughter and 2 suitors come to
him,
one has better lineage, but the other has
far better qualities.
Who should he marry her to?
It's obvious by the standards of religion.
You should marry her to the one who
has greater virtues,
To.
Right?
And the and the the standards of deen
in that are very clear.
The believers most perfect
in faith are those best in character.
Right?
The most honored you of you in the
sight of Allah are the most pious.
But affirming
a does not entail negating b.
Right? So we affirm the primacy of character,
of deen,
of
taqwa, as a pinnacle of character
and deen. But that does not entail negating
the honor
and benefit
of lineage.
Right?
But
the
manifestations of honor are many,
one of which is lineage.
Someone doesn't have lineage.
They're
they come from criminal parents.
You're not responsible for that and you're not
a prisoner to that.
And many
so many of the of the righteous came
from bad backgrounds that they actually
the early Muslim used to say,
From the criminals
do the foremost
emerge.
K?
And that is also true. Many of the
Sahaba
had
you know, were from
inconsequential
lineages
in compare in relative terms.
But they had great
virtues.
The second hadith,
Now this is a very controversial hadith.
The
the olema of hadith
will affirm that this hadith is not established.
The hadith of that is
ascribed to the Musannam of Abdul Razak,
and that description
was made
by a number of later scholars,
but it is not to be found
by earlier scholars. Abdul Razak
was one of the early hadith masters,
and we have centuries of no one ascribing
it to the Musanaf of Abdul Razak. And
the Musanaf of Abdul Razak was transmitted,
with the other major works of hadith and
it it's and this hadith and it's would
appear to be a foundational hadith
is not
is not quoted from it and it's not
transmitted and it's not found in
the prevalent copies of the Musan Nafafaf Abdul
Razak. And if something like this were found,
other people would have quoted it. And other
chains of transmission of this are not found,
which is also highly unusual because the of
Abdul Razak is a relatively
early work
and the later works don't transmit this. The
the the works that come after it
in the age of transmission
don't mention this.
So in terms of transmission,
it is unusual
in that it's not ascribed. And in the
prevalent copies of the of Abdul Azak and
there's many manuscripts copies because one Abdul Azak
was one of the great imams
of of Hadith and a great Hadith master.
His works were were widely transmitted
and is not to be found in the
prevalent
copies of the Musanaf.
And then even if and then the all
of us say, even if the hadith were
to be found in the Muslimaf of Adar
Razaq,
then
but and nowhere else, it will be considered
it will be considered a highly unusual
hadith
in
you know? And
and that too would be a point of
pausing.
Right? So in terms of transmission,
it is highly unusual.
Right?
Though some
of the late though some of the later
scholars did
relate it,
but
in the hadith
is that sayna Jabir ibn Abdullah
asked, oh messenger of Allah,
by my you you you are worth to
me more than my mother and father. Tell
me what is the first
thing that Allah most high created
before things.
And the messenger of Allah
said, oh Jabir,
truly Allah created
before all things
the light of your prophet from his light.
So it's an originated
light.
And he placed this light
that he made this light
revolver
revolved by the power of Allah.
Where where so ever Allah most high willed.
And at that time there was neither
tablet nor pen, nor heaven,
nor *, nor angels,
nor sky, nor earth, nor sun, nor moon,
nor jinn, nor humans.
And then when Allah
willed
to create creation, he divided that light into
4 parts.
From the first, he created the pen.
From the second, the tablet.
From the third,
the throne.
And then the then
Allah divided the 4th
part of that light into 4 parts. From
the first part, he created the bearers of
the throne. From the second,
the
the
footstool.
From the third,
the remaining angels.
And then the 4th part was divided into
4 parts from that.
From the first, the the the heavens were
created. From the
second, the earth.
From the third,
heaven and *. Then the 4th part was
divided into
a further 4.
From the first,
the light
of the
eyes of the believers was created.
From the second, the light of their hearts
and that is
the the noses of Allah to know Allah.
And from the third,
the new the the light
of their intimacy
with Allah and that is
divine oneness, which is to affirm that there's
no god but god and that Muhammad is
the messenger of god. It's
ascribed to being related by
Abdul Razak. However,
that is not,
as we said, that is not a well
established description.
The
the concept of the Mohammedan light,
right,
the
number,
The the consider
the the meaning of that to be sound
in that,
Allah
tells us.
I did not create
humans. I did not create jinn nor humans
except
to worship me.
That is the purpose of creation.
Right?
Except that they may
and
the culmination
of what it means
to worship Allah
and to submit to Allah, to know Allah
is the messenger.
Right?
So the the the
the purpose of creation
is.
And expresses.
Right? It's worship and worship expresses
slavehood,
submission.
And
no no one
and the pinnacle of the possibilities
of rebada
and or of worship
and slave hood is the messenger
So he's a pinnacle
of the purpose of creation.
Everything else as it were were a lead
up
to
the culmination of that purpose.
And the
prophet expressed this
that it's like a house,
you know, made of bricks and he is
the final brick
in that house.
Without that final brick,
the house is not complete.
But as it were, the whole house was
waiting for that one brick and much in
the Quran would
affirm
this this meaning in different ways.
But the specific text of this hadith
is not
established by the standards of,
you know, the
the the majority
of the olema of hadith even though
many of the some of the later olema
of hadith did affirm it.
And we look at some of the other
hadith that support
the this meaning
in
in in subsequent
classes.
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