Faraz Rabbani – The Rawha #113 The Final Prophet Prophet Adams Seeking Forgiveness The Prophets Noble Lineage The
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You're listening to the Roha, daily guidance for
seekers with Sheikh Rasra Benny.
In our
RoHS sessions,
we are
looking at hadiths
on
the virtues of the prophet
from a collection of
40 hadiths
on the virtues of the beloved messenger of
Allah
by Sheikh Yusuf
and Nabahani.
And we looked
at one of the hadiths
regarding which there's some difference of opinion on,
the famous hadith known as hadith Jebir,
the hadith of sayna Jebir alaihi salam, and
that by the standards of the scholars of
hadith, it is not authentically established though
the meaning of
the purpose of creation being
the light that the messenger
came with is a is a reality,
that we affirm.
So we reached hadith number
3. Hadith
number 3.
So, Abdullah ibn Amr,
may Allah be well pleased with both father
and son, relates that the prophet
said that truly Allah,
mighty and majestic,
wrote or decreed,
inscribed
the destinies of creation
before
creating the heavens and the earth by 50,000
years.
And his throne
was on water.
And from what was
inscribed
in the in the remembrance,
and that is the mother of the book.
Right? That is the principal
tablet as it were on which
destinies are inscribed.
And
the Muhammad
from what was inscribed in it
from
before creation that Muhammad is the seal of
prophets.
Muslim.
So here,
what what is meant by
50000 years in a hadith like this,
we don't know.
Right? Because
time
is a relative concept,
right, of the relationship between
created
objects.
A time
is a is created. So before
the material world is created, how does time
affect existed things?
This is something
we don't know.
Right?
Like what is the what are the units
of that time and what are the what
is the flow of time at that time,
we don't know. And his throne was upon
water. The throne is created, the throne is
not eternal.
And what is meant by water here? We
don't know.
Right?
The destinies were written,
right,
50000
years before
the creating of the heavens and the earth
and his throne was as yet upon water.
Which water is this? We don't know.
Right?
And from what was written in
the in the thikr,
in the remembrance.
Right?
And that's the mother of the books,
Umul Kitab.
Umul Kitab also refers to the fatiha,
but Umul Kitab
refers to as well
the
the main tablet.
That Muhammad is the seal of prophets. This
hadith is related by by Imam Muslim and
there's other similar
hadiths.
The
the prophet
being the final prophet is established by both
the Quran
and the seal of prophets.
And it
and it has come
in numerous hadiths
that are clearly that
are clearly mass transmitted.
And it's not come only with and it's
mass transmitted not only in the word
and nabi'in,
but also
in other words that
spell out what it means.
I am
the end of prophets.
So there is no prophet after me,
and it's very clear. And the word khatam
in the usage of the Arabs
clearly referred to the end of something
because the seal
was
the
the the seal
was placed at the end of the document
to seal it.
At the time of the of revelation,
the only seal that the Arabs had was
the seal that sealed the document. The document's
now done.
Ceremonial
seals
only came much later.
They they weren't there at the time of
the the prophet,
at the time of revelation.
So the seal was there. Once the document
was written to verify that this was from
so and so,
you roll up the document
and you'd put a seal on it. So
now it's finished and it's sealed.
So it does mean completing something,
perfecting something, but it's also that's the end.
That's and katham means end.
Right?
That's why khatam comes from the same root
as khatama is to means to end something.
The use of ceremonial seals, right, where you'd
have like a like you have on on
some graduation,
on
some awards
or degrees or diplomas,
you'll have a ceremonial seal
and some of the fancy ones they still
use a seal of wax, that's a ceremonial
seal.
Right?
But that emerged in the Muslim world much
after,
you know, that that was not the usage
of seal during the time of the prophet
nor is that
the sense of the word khatam.
Right?
So khatamun Nabiin means,
the last prophet.
Right? And this is an inter this is
an essential belief of Islam. By definition,
a a Muslim
is one who affirms
and who affirm and what it entails
and affirms Muhammad
and what it entails. And of what
Muhammad entails
is that he is the last prophet and
there's no prophet after. That's it from the
essential
definition
of Muhammadun Rasoolullah.
Right? It's the finality of the prophet sallallahu
alaihi wa sallam.
Which is why the
and the prophet informed that there would be
false prophets after him. The the the the
jayajila.
And some appeared in his lifetime like Musaylam
Al Khazab and others.
And
it's very clear. Anyone
who claims prophethood
after the prophet
this is kufr.
And
such a someone who follows a false prophet
by definition cannot
be
deemed Muslim. Right?
The finality of the prophet is
necessarily
known to be of the religion.
Right?
And that's a tremendous honor of the prophet
and the finality
that he is the very last of the
prophets.
He is
the and he is the seal of the
prophets in perfection and completing the mission that
they came with.
So it's related
by Omar Ibn Khattab
that the messenger of Allah sallallahu alaihi wa
sallam
said
that when
Adam
committed
his error
and this error is not a sin,
but it is an error in the relative
sense that
he made a judgment
in good faith
with
the,
you know, with the the factors in consideration
before him and he made
a choice that was sound.
But Allah corrected
because what Allah
deemed to be the right the the the
right course of action was not that. Right?
And it's a reminder of who is lord
and who is servant that even the prophets
are servants of god.
That when Adam when Adam, alayhis salam,
heard,
he said, oh, Lord, I ask you by
the right of Mohammed
that you forgive me.
So Allah asked him,
oh, Adam, how did you know Muhammad when
I have not created him? And,
Sayna Adam
is reported to have said, because,
oh, Lord, when you created me by your
own hand and you placed in me my
soul,
I raised my head and I saw
on
the
on the support
of the throne inscribed,
So I knew
that you did not ascribe
to your name except the most beloved of
creation to you.
So Allah most high
responded, you you have spoken the truth, oh
Adam.
Right?
He is indeed the most beloved of my
creation to me and if you ask me
by his right,
I have indeed forgiven you and were it
not for Muhammad, I would not have created
you. This hadith is related by Imam Al
Behati in his work,
It's also related by Al Hakim in his
most otherq and he deemed it sound,
rigorously authentic.
And the Ulema of Hadith have talked about
this specific narration.
Imam al Behati was a great Imam of
Hadith.
And while this narration
has some elements of weakness
that have been criticized, however,
the the various elements of it amongst them,
Sayyidina Adam seeing the name of the prophet
on the throne,
he's asking Allah
on the basis of that, etcetera.
The the various elements are
established which is why great authorities of hadith
have accepted it because it is corroborated
by supporting evidence
in its meaning even if in this specific
chain of transmission there is some
discussion.
Right?
And the underlying
reality that is uncontestable is the very fact
that
is the the mention
of the name of the prophet with the
name of Allah
throughout
in the very testification of faith.
Right?
In the
Adan,
we call to prayer by mentioning
the 2 testifications.
In the prayer,
Right?
Hashan al Muhammadan
Muhammadar Rasulullah. Right? In the various narrations of
the teshahood.
And in so many other places.
Right? That that is because of the unique
rank and status
and place of the prophet
in faith
and in the and the in the faith
life of the believer.
And we'll see more of that
in upcoming
hadith.
Hadith number
5
Buhariya relates
that the messenger of Allah said, I was
sent
from the best of generations
of
humanity, of Bani Adam, of the children of
Adam.
Right, as a generation.
Right?
Such that I was in the
such that
I was in the generation that I was
sent in. Right?
One is
that in every that his lineage,
right, in that he came
in every generation he was in the best
of the people of each generation
until he reached his generation
and in that he was of the best
of
people.
And other narrations
which Imam,
Yusuf and and this hadith related by
Imam al Bukhary that details similarly to what
was mentioned in the previous hadith that we've
looked at. Here
that I was that he was sent in
the best of generations of Bani Adam. This
is an error that people make
when they talk about
the age in which the prophet
was sent
is that
when we talk about
the pre Islamic period,
people look at the idea of Jahiliya
that they talk about
it as being an age that these are
the worst of people.
And this is
This is an opinion that goes against
the texts.
Why?
Because
the best of generations
of all humanity
was he was his the generation of his
companions
because of the message that he came with.
But before that Allah
placed him
in the best of people in creation
at that time.
Right. So of all people on earth at
that time, the best of people were
the Arabs.
And of the Arabs,
it was Quraysh. And of Quraysh it was
Bani Hashim.
I'm the best of the best of the
best.
So that's not only in his generation,
but of all generations of humanity
till the coming of the prophet
the best
generation as a generation
was his
generation.
And they were characterized
by Makaireim Al Akhlaq. They were characterized
by great virtues
of character.
And the prophet said in the hadith related
to Imam Ahmed and others,
I was only sent to perfect
the most noble of character.
But who's most noble of character? The noble
character of the people that he was sent
to.
And there was great nobility in the Arabs,
but at the same time, there there was
many things that they fell short in.
They they fell short in what they're ignorant
of.
But the ignorance was because they did not
have revelation.
So there's a balance in how we look
at
the pre Islamic period and they had great
virtues.
And despite they're not having
worldly learning like other civilizations
around them,
the Greeks
sorry the Romans at that time, the Persians,
right, and others.
The Arabs had greater
human virtues, greater civilizational virtues than these
materially greater
civilizations
at that time.
And you can see numerous
examples of that, but yet in contrast
to
the
light
that the prophet
came with
that turned them into
the very best of generations.
You're the best
of communities
ever raised
for humanity,
right,
right, it's a contrast of light
and darkness.
Right? But that is in a relative sense,
in contrast to the radiant light that he
came with, all before it was completely dark.
But
in order to judge fairly, you cannot simply
only compare the 2.
But to be fair, you have to say,
okay, in itself was the pre Islamic period
were poorish
ignorant people? No.
They had great nobility.
They had great virtue.
They had great virtues.
And an example of that, and it's something
we've mentioned about reading before, read about the
great qualities of the
forefathers of the prophet sallallahu alaihi wa sallam.
One of the good books that are available
in in English on this is a translation
of
the work,
Siratul Mustafa
by
who's it by?
By one of the
I think. Mohammed.
Siratul Mustafa
in 3 volumes. It's got
good 100 to 200 pages
on the bag or a lengthy section on
the biographies
of the forefathers of the prophet,
and these are noble people.
They're they're noble people.
Right? And you see
examples of their nobility.
Right?
And
they they and they had retained
and some of them had retained that monotheism.
And so in the year of the birth
of the prophet when they call aamulfil,
the year of the elephant,
when they discovered
that
when the Quraysh discovered
that
Mecca was going to be attacked, they turned
to the grandfather of the prophet What do
we do?
That was,
you know, one of the great moments in
history of trust in Allah Subhanahu Wa Ta'ala.
Said this this house has the Lord and
he will take care of it.
K. And he took his people out and
our responsibility is for our people.
So they
and Allah and they retreated from Mecca and
it was protected.
Right? But that is an act of
a high degree of
trust
in the oneness of Allah Subhanahu Wa Ta'ala
and recognition of the qualities of Allah's lordship.
Right?
But
they had confusion as well.
That's why Quresh used to take pride in
that we
are the people of Allah.
Even though that was confused because they they
were cut off from revelation for centuries.
Right?
So that's something that is worthy of reading
and reflecting upon.
We'll look at one more hadith.
So Salman al Farisi relates
that
Jibril came down upon the prophet
saying that your Lord says,
if if I took Ibrahim as my
intimate friend,
I have taken you as my beloved
and I have not created any creation
more honored,
more honorable, and beloved to me than you.
And have created
this world and its people so that they
may know your rank.
And and your honor
with me.
And were it not for you, I would
have not created this world. And this is
related by Ibn Asekir.
And again, this hadith has some weakness in
it.
Ibina Asekir,
again,
some, you know, some
one of the modernist approaches with hadith
is a reductionist approach. Any hadith that one,
you know, that has weakness in its transmission,
that this is somehow,
you know,
rejected on arrival.
Right?
Whereas,
you know and this is Ibn Asekir.
Right? And he was known as Musnidu
Musnidu
Dunia. Right?
He had more he had wider knowledge of
the chains of transmission
than anyone else on earth at that time.
A huge imam of Hadith
and a great great theologian, one of the
great theologians
of Islam
and one of the defenders of the Sunni
mainstream
in matters of Hadith,
from from the great Hadith scholars.
Right, they they relate this because of a
purpose
because of a purpose
that Hadith like this have a basis.
Even though there's some elements of weakness in
it,
they're they're worthy
of consideration.
Right. And the point being highlighted is the
great rank of the prophet
with Allah Subhanahu Wa Ta'ala and his being,
the beloved of Allah as has come in
numerous Hadiths.
We're going to begin with Hadith number
7,
next Monday, which
is one of the Hadiths where the prophet
detailed
many of his names.
And there's many principles
highlighted in it, which we will look at.
We also look at,
Imam
Al Ghazali's work, Ayuh al Walad,
and
we
reached in it.
What what are are you at the Darwin
bin Hatch copy?
K. Right?
Imam Al Ghazali
says that, my dear child, the summary of
knowledge is that you know
obedience.
What is it?
Right?
That
the
purpose of knowledge is action.
The purpose of knowledge is not to know.
Right?
Right? Because the virtue of knowledge is extrinsic.
Right? Ultimately,
there is a there is a residual virtue
in it
but the
practical virtue of knowledge is
that's why knowledge has been described as light.
It shows the way.
But the one who has light is now
responsible
to take the way.
Right? That is the role of light of
knowledge
as light.
And
the
basic knowledge therefore is to know what is
obedience
and how to be in a state
of
obedience to Allah
And to know what our sins so that
one can avoid being in a state of,
disobedience
to Allah
So we
we'll be
resuming from here because he he'll
based on this, he gives us
a
Clear definition. What is obedience
and how is it realized?
And what is disobedience and how it is
avoided?
So
we'll be reading from here,
Of course, the Ayahu al Walid is translated
into English as
letter to a disciple. It's a useful translation
in that the Arabic is there with
the with the English
translation
so one can follow along
as well. And that's one of the purposes
of
reading
the text as well.
So we'll continue.
We'll we'll be resuming our reading of that
as well.
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