Faraz Rabbani – The Rawha #121 What Prophet Muhammad Was Granted in the Hereafter of Virtue The Great Intercession al
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You're listening to the daily guidance for seekers
with Sheikh Farazrabani,
who will be covering Imam Yusuf and Abiheni's
beautiful collection of 40 sets of 40 hadith
of the prophet, peace and blessings be upon
him, as well as Imam Zarnoji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
We are continuing to look at some of
the guidance of the Prophet
related to
the Hadith that highlight the virtues of our
beloved Messenger
And today we're going to complete our look
at this collection of 40 hadiths in the
virtues
of the prophet sallallahu alaihi wa sallam
by Sheikh Yousuf ibn Ismail
and Nabihaani
one of the great scholars of the 20th
century.
And
we stopped at hadith number 34,
which is related from Saydna Anas
Sayyidina Anas relates
to the messenger of Allah sallallahu alaihi wa
sallam said, in a hadith related to Imam
Bukhari,
once while I was
Once when I was traveling in paradise.
Right? How? Allah Subhanahu Wa
Ta'ala. And this is either
the more likely thing is that this is
spiritually,
right, with his
rather than with his body,
right,
Right? Or it's possible
that it could be related to the etcetera,
but he was Allah
made him go through paradise and we know
and this actually mentioned is a point of
Aqidah because so many
text both of the Quran and the Sunnah
point to the fact
that heaven and * are both existent now.
And all the proofs of that is the
prophet
went through the degrees of paradise on the
night journey.
And he
was shown paradise many times. Although it's possible
to travel through time as well,
but the the proofs
considered together are decisive that both heaven and
* exist now.
So as he was he says as I
was travelling in paradise,
suddenly I was before
a
river.
Right? And Nihar
can refer to
is you know is a great is a
river
whose
sides
are like
the
insides
of
the
the
of hollowed pearl,
right, of hollowed
pearl,
right, in their
beauty,
in their luminescence,
right, so it's dazzlingly beautiful.
And it's because it's rounded, right, so it's
a hollowed
pearl.
Right?
The Prophet asked what is this O Jibril?
And Jibril responded
this is
that
was given to you by your lord.
Right? And it's sand
or the sand on the sides of the,
you know, on the banks of the was
pungent misk,
a pure and pungent
misk.
It's related by imam al bukhari.
Allah
mentions, truly we have granted you.
And it's come that is
a river
in paradise.
Right? Which of which is a tremendous
reward and it's from the highest of it's
in the highest of paradise.
But it flows through
the rest of the degrees of paradise as
well.
But the basis of
the
pattern,
like
is from from
expansiveness.
They mentioned there's a desert, there's a Bedouin
woman who lost her child,
and they asked it so and then she
found him and says
right? I found him and I found great
good.
We have granted you tremendous good.
Right.
And that tremendous good of course is there's
tremendous good in this life.
And if one is grateful for it, one
finds the
tremendous good in the hereafter
exemplified by
the reward in paradise. Right?
And we talked about it in the in
one of the lessons on Surat Al Kawthar.
We podcast it as well.
In this hadith,
the prophet Sallallahu Alaihi Wasallam relates that when
Allah
wills
to
judge
between his creation. On the day of judgment,
a caller calls out, where is Mohammed and
his community?
So I stand up, says the prophet
and my community will follow me.
Radiant in their,
radiant of limbs
radiant
of,
radiant and luminous of limbs
from the traces of their wudu.
Right. And this is why one of the
the recommended acts of wudu
is
is
extending the washing that any limb that is
washed or wiped, it is recommended to extend
it somewhat. And in the different schools, they
differ on how much
this extension is.
Right?
In washing the arms to wash something off
the forearm,
in the legs to wash something beyond
the ankle,
in the wiping of the head to wipe
the the head itself finishes at the top
of the ear, wipe something off the back
of the head,
also known sometimes as the neck.
Or
and this
is from the extending of the from the
radiance of wudu in general,
but particularly
of the extending of the wudu.
So some of the scholars said the the
traces of wudu,
voodoo, you know, that the the limbs will
be radiant because
of of the of the voodoo,
the voodoo itself.
And if you extend it, that
that
that's. It's light upon
light. So some of the scholars said the
light is the limbs will be luminous because
of the tahara
itself, and some said it because of the
extension.
And the argument of the of the limbs
being radiant because of the the tahara itself,
because the farr is greater in reward than
the nefel,
would appear to be a very strong argument.
And if you extend the washing, it increases
in the light. But
then the prophet
said,
so we will be
the last,
but the the last and the first.
And we'll be the first who will be
taken to account.
And all communities will part
for us from our way
to the so, you know, all people will
be gathered,
but
a
caller will call out from before Allah where
is Muhammad and his community?
So, all the
will part to make way for the prophet
and his Umma.
Right?
As an honoring for the prophet and for
his Umma.
And the other community say, it's as if
this
are prophets.
In terms of the honor that they're being
granted.
And on the other end, all people
will have to set, you know, sort of
step away
and make space for them to go forward.
And this is from the great honoring and
this why one of the adab of
respect for the messenger
is to to have they say
from
That from the tawbeem,
from the respect for the prophet and veneration
is to have respect and veneration for the
ummah of the prophet
and to have
conviction regarding
their fadl, their virtue.
And their preeminence over other Ummas, not because
they're better, it's not a tribal thing because
this is the Ummah of the Prophet
and it's it's honored. So speaking ill
of in general, speaking ill is a foolish
thing to do, but speaking ill of the
ummah of the prophet sallallahu alaihi wa sallam,
especially in the generalized sense. The the ummah
is, you know, look at the state of
the Muslim ummah. They said it's not in
a in a negative in a put down.
If it's done out of concern and being
pained,
that's that's one thing.
But particularly,
to put them down, we're the worst of
communities now, etcetera. No.
Right? The fact that they have faith,
that is the great
greatest of matters.
Right?
So
and the prophet has told us of this.
Says,
the the bridge
will be extended
over the two sides of *.
Right?
This is the bridge over * leading to
paradise,
and the process. So I will be the
first
who will
cross it
of the prophets
with
his
community.
And no one will speak on that day
on that day,
right,
Except the messengers.
And the the speech of the prophets
of the messengers that day is, oh Allah,
salim
save, save or protect or peace.
Right? Grant safety, grant safety.
Muslim.
That's in general.
Arusul in general,
while the prophet
will be saying,
umati, umati. Right?
And
The messenger of Allah sallallahu alaihi wa sallam
said that I hope
to intercede on the day of resurrection
for the extent
of all that is on earth
of plants
and stones. And shajarah
is everything that grows with a stalk.
K. So it's not just trees,
but trees
and shrubs and,
right, etcetera.
Right? Even wheat
in classic Arabic, because it has a stalk.
Right? And then it has the
what's it called?
Right. Even yeah. The the the husk or
not the
right. The head of the wheat.
Right? That too in classical Arabic, we call
the we call we
consider the type of.
Right?
So of all plant
and.
What is?
And stone
or so soil of all plant and all
soil.
Okay. Of every piece of soil, madarat.
Right? That that's that's the hope of the
prophet. Right? The prophet wants nothing but good
for the ummah, which is why some of
the said that
when the prophet was a child,
and
the 2 angels came when he was with
Bani Saad, with Halima Saadia, and they opened
his noble chest
and they took
Haddu shaitan,
the share of the shaitan from his heart.
They said that here, this is not
some part, some some potential
for evil in the heart of the prophet
sallallahu alaihi wa sallam, but rather that the
he was sent as nothing but mercy. That
there was nothing in the heart of the
prophet sallam but mercy, but Allah took it
from his heart to ask for mercy for
the from for the shape for the shaytan.
And many of the class some some of
the classical scholars mentioned that. Because
we've not sent you except as mercy for
everything in existence.
So why didn't the prophet ask for mercy
for Shifa? Because Allah took that
out from his heart. And
he wanted nothing but good
for it for creation. Right?
Sallallahu alaihi wa sallam. Right?
And
and
many other hadiths are mentioned
regarding this 38.
Muslim.
So messenger of Allah said, I will come
to the gates of paradise
and seek for the door to be opened
for the gates to be opened.
So
the the the the
custodian of the gates of paradise will say,
who are you? I will say, Muhammad.
So the
the gatekeeper will say,
by you I was commanded.
I was commanded
to
by you that I not open for anyone
before I open it for you. It's related
by Imam Mohammed.
And the ulama take from this that the
sun that people
act as their their work entails.
So the sunnah of gatekeepers
is that they have to be firm.
And I heard from Halibali
that once the the first trip of Halibali
al Jifri to to to North America,
he was in California and Sheikh Hamza
was driving him around. And Sheikh Hamza drove
him to Salat Al Jumuah.
And at the masjid,
they they closed the gates.
Now just imagine this moment. Sheikh Hamza Yusuf
is there
and
Habibali and Jifry.
So,
so Sheikh Hamza said this is and Habibali
was going to give the, and she then
Sheikh Hamza was going to do the English
translation after the.
Hamza very politely, humbly, yes, said this is
the khatib. So we don't have any parking.
Sorry.
Sheikh Hamza was very embarrassed
for you for so Sheikh Hamza said,
Habib, why don't you get down? I'll go
park the car.
So Habib Ali said, no. No. No. I'll
come with you. Sheikh Hamza insisted, no. I'll
come with you. Then sheikh Hamza was smiling
and he and and Habib Ali said that
Sheikh Allah
manifested himself to
to Sheikh Hamza
with his name, the granter of openings.
Right?
Because he's opened the doors of so much
good for for for Muslims
across the world, not just in the west.
So Sheikh Hamza said, have you you know,
the the the the adab of gatekeepers is
that they have to be stern.
He said, consider
that do you not think that the gatekeepers
of paradise already know who who is this
man coming first?
Who would be allowed to get to the
gates of paradise? But still, what do they
ask? Men enter, who are you?
Right? And then they say, well, yeah, we've
been we've been commanded
to only let you in first. Right? Similarly,
at every level on the Isra and Mi'raj,
at every level of heaven,
the prophet relates in the hadith on Isra
and Mi'raj.
Right? Who is accompanying the prophet
at the Isra and Mi'raj? Jibril,
who from time immemorial has been coming down
from the highest heavens
to earth,
crossing every level of paradise. And you can
only cross any level of paradise by the
permission of the gatekeepers.
Right?
So at that time,
at every level of paradise,
they the gatekeeper of the paradise, who are
you? And he said
and and say that Jibril says,
Jibril.
And who is with you? Mohammed.
Does he have the permission of his lord?
Yes.
Okay. Come in.
Right? So he said you shouldn't think ill
of the gatekeepers, because they have to do
their job.
Right? And likewise in life, sometimes at work,
socially,
in different contexts, there are people who have
to do the job of being a gatekeeper.
Right? And we have to sometimes people have
to be firm as part of their job.
As long as they keep to the limits.
So this is very interesting.
Right? But the first person for whom the
door gates of paradise will be opened
would is
the
prophet
and
and his
Hadith number 39.
To me, it was brought
an animal.
Larger than a donkey.
But smaller
than a mule.
And they they say, you know, the the
description of the buraq, we won't get into
them.
This is not necessarily in length,
but in relative in its
its width.
Right? There's other description of the buraq being
a large animal.
And they differ and we don't know because
we weren't there. Right? So we only know
as much as been
narrated. Right? There's no category of
creation called
and say that one's like that one. Right?
This is something that this is what's related.
Right?
So smaller
is bigger than a donkey, smaller than a
mule.
Each step that it would take, would be
to the to the limit of its eyesight.
Right? So essentially it's flying.
Farakiptu amayjibreel.
So I rode it and with me was
Jibreel, alayhis salam.
Fasirt,
so we traveled. This is the Isra.
Isra is from what? Isra, yesterday,
Isra'an, is to take
another on a journey.
Right?
And by it's and it's the
and this is
by it's under by typically by night. Right?
And then we travel, and he said, come,
descend,
and Jibril prayed.
And he
said, come down and pray. So I prayed.
So Jibril asked the prophet, do you know
where you prayed?
Right? So on the night journey,
he first prayed where?
In Tayba. What's Tayba?
Medina.
And to it was the migration.
So Maqala Anzil, then saint Ejibreel said, get
down.
And pray.
And I prayed, said the prophet
alayhi
wasalam.
You'll ask, do you know where you prayed?
You prayed on the mountain on Mount
Sinai,
Musa alayhi wasalam, where Allah addressed Musa
Then,
Gabriel said, get down and
pray.
And the prophet said, I prayed.
Said, do you know where you prayed?
So you have prayed in
Beit Laham in Bethlehem
where
Isa alaihis salam was born.
Then the prophet said, I entered
Baytul Maqdis,
which is Al Quds.
Right? Jerusalem.
Right?
And it's called Beitul Maqdis because it is
a sacred
the sacred
literally the sacred building.
Right?
And became known as Al Quds,
the sacred
because the whole area
has been made
sacred by Allah
So for me were gathered all the prophets,
peace be upon them.
So Jibril
brought me
to to to the front.
Until
I led them in prayer.
Then he ascended with me to the heavens.
To the
sky of this earth.
To the sky of this world to be
into the first heaven.
In it was Adam alayhis salaam. So
then he ascended to me to the second
heaven.
And there were the
2,
were the 2 cousins.
The the 2 two sons of the same
that's you had to do who both descended
from the same
woman,
Sayid Naresa and Sayid Naya because
they shared
ancestry,
you know,
maternally.
Then he rose to me with
with me through the 3rd heaven.
And there in it was Yusuf Alaihi Salam.
Then Jibril rose with me to the 4th
heaven
and there
in it was Harun, peace be upon him.
Then he rose to me the 5th heaven
and there was Idris, peace be upon him.
Then he rose with me to the 6th
heaven, and there was Musa
alaihis
salam.
Then he rose with me to the 7th
heaven, Ibrahim
alaihis salam, and there was Ibrahim alaihis salam.
Now we'll just pause there for a second.
The the olamist say this where the prophet
saw the prophets
is not indicative of their relative ranks.
Right?
Right.
Because as we know,
the
you know, some of for example,
Sayid Naira was
found in
a lower heaven than some you know, and
and he's one of the
where some of those who mentioned are mentioned
higher than him in one of the higher
heavens
are not of
the
Right.
Etcetera.
Right. So the wisdom of why they're mentioned
in this order, we don't know explicitly.
So one approach is just to leave it
to
Allah.
And have deduced wisdoms
in it.
But it's not indicative
of their relative ranks.
Then he
ascended with me beyond the 7 heavens.
So we came to
the lote tree.
Right?
The furthest
tree.
And I was
enveloped
in a
in a misty cloud.
And I
came down in prostration
to me to Allah.
And it was said to me that
so so
that truly,
it was sent to me I mean, by
this is a direct address from the divine.
The day that I created the heavens and
the earth, I made obligatory upon you and
upon your community 50 prayers.
So establish them, you and your community.
Right? Because the whole purpose of of creation
is
worship.
Right?
So this is this is the original rule
and to pray 50 times a day.
And the prophet accepted that.
Right.
So he says, so I went I went
back to Ibrahim, alaihis salam, and he didn't
ask me about anything. So
Musa. Then I passed by Musa, because he's
now coming down the heavens.
So I passed by Musa.
So say the Musa asked,
how much did he make obligatory upon you
and upon your community?
I said 50 prayers.
Said, you cannot do that. And
you can't do that nor your community.
It'll be the Surah Al Alemay ask, why
wouldn't he be able to do it because
of his worldly responsibilities.
Right? Because he has numerous worldly responsibilities
as well. He is able to, but he
has,
you know,
worldly responsibilities
as of a religious nature. He has to
guide people and call people and advise people
and judge between all the all the responsibilities
of of a messenger. You won't be able
to do that by day and night.
Right?
Or they say it's litaglib, your community will
not be able to do it, so you
and your community are are as if one.
That's the other
interpretation.
So
it says so return to your lord and
ask him to lessen the the
the responsibility.
It says so so prophet continuing. So I
returned to my lord and he diminished it
by 10.
So I say to ila Musa.
So then I returned to Musa. He's coming
back down,
returning from the journey.
Then Musa said,
no. Go back to your lord and ask
for it to be diminished. So he asked
so Allah diminished it by 10.
Then it was
diminished to
5 prayers.
So Say the Musa said, return to your
lord and ask for it to be diminished.
For
so he said, so I returned to to
my lord
and I asked him for
for for diminishment.
So and the divine response was the day
the truly the day that I created the
heavens and the earth and made obligatory upon
you and upon your community, 50 prayers.
So these 5
will count as those 50.
So establish them, you and your community.
Faraf
to
So the prophet said, so I knew that
this was
from Allah mighty and majestic,
but now
I cannot ask for.
This is decisively from Allah.
Musa. So I returned to Musa
And he said return.
Then he said,
it's been made incumbent,
so I did not go back again.
Right?
And
and
it's mentioned this hadith is mentioned with even
more detail in Bukhari and Muslim.
Right? There are many narrations
of the
story of the Isra and Mi'raj,
some in more detail than the other because
they are verbally transmitted. And they're this is
part of the amazing nature of hadith.
Right? The amazing consistency
of the science of transmission in Islam.
Right? The Dusshaba remembered these hadith and they
transmitted them verbally,
and they mentioned them with incredible
consistency.
There's no gossip within the family.
Someone said something.
Next week, you'll see
5 people heard it. You hear 8 narration
of the same incident.
Here, the whole incident of the Isran Mi'raj
was narrated
by numerous sahaba, and they mentioned with complete
some way may mention more details than the
other,
but with incredible
consistency.
And no one was there.
They're just relying on what they heard because
no
no human being was of the prophet, sallallahu
alaihi salaam. No human being alive was of
the prophet, sallallahu alaihi salaam. So they weren't
there themselves. Right?
It's it's incredible. And this is what one
of the great
gifts
to this Ummah,
that Allah Subhanahu Wa Ta'ala has granted us.
We have the science of Isnad. It's something
we should learn about
how,
you know, Hadith was preserved and the transmission.
This is why some of the scholars among
the Sheikh Mustafa Sarqa in his neglected biography
of the prophet
translated into English too. He mentions one of
the great one
of the Marjazette, one of the miracles of
the prophet
is the companions.
Right? Because no and this is one of
the unique things granted the prophet
No other prophet was granted
companions
like the companions of the messenger of Allah
because every prophet
before the prophet
his message
was either
either began
being distorted in his own lifetime
by some of his hypocritical followers
or some of his confused followers
or immediately after.
But the Sahaba
preserved the guidance of the prophet fully, and
there's many internal proofs
of that. Amongst them, the proof of coherence
that the Sahaba spread across the world and
what they transmitted
was the very same, both in the Quran
and the teachings of the prophet, alayhis salatu
sallam. One of the many examples that would
be the hadith of the Isra. It's a
huge hadith. And if you look geographically where
it was transmitted from,
the Sahaba went
completely there's Sahaba in in North Africa and
there's Sahaba
in Azerbaijan.
The
the Azerbaijan
is mentioned in Hadith.
Because during the time of Sayyidina Umar, there
were they had reached Azerbaijan. And they're narrating
these separate lands and narrating exactly the same
thing.
That's that's amazing. Right?
And the science behind it is one of
the great
gifts of Allah's father to this.
Hadith number 40.
And this so this is the 40th hadith
of
of the hadiths of
of the
40 hadiths on the virtues of the of
the prophet
and this has to do with
the
the Shafa'al Uthma,
the great intercession.
Right? Just one yeah. Because what that's one
of the things that is unique. So we
saw one of the things unique to the
prophet is
the Isra in Mi'raj.
Right? The Isra is affirmed in the Quran.
Glory be to the one
who took on a night
journey,
his servant.
Right?
And the Meccans themselves knew that the prophet
had never been to Jerusalem.
They were trading people,
and they took their
you know, they had incredible memories,
and he grew up amongst them. He lived
a lifetime amongst them, and everyone knew that
he'd never been to Jerusalem.
And when they challenged him,
he described
Jerusalem
door by door,
window by window, wall by wall. Like, would
even describe the caravans that were returning,
and what they were bringing, and which ones
had profited, and which ones had
had suffered loss.
So the theologians say that part is the
is is the proof
over what hap because what the
for us, as a detail of faith,
what the prophet was telling us about
that
heavens,
that's a matter of iman for the believers.
He said it. It is true. We accept
it.
But the theological proof is the fact that
he claimed the night journey and he brought
proof
for it that they could not dispute.
Because they were not duty bound to believe
what he said about the hereafter. Right? But
his trustworthiness was established by the fact that
he made this claim and he could prove
it
by telling them of matters that only someone
who'd been there.
Right?
And he they knew he hadn't been there.
And this but furthermore and you can say,
well, maybe he heard it from others, but
no one could have told him about even
told him exactly when the first
Meccan caravan back
from,
you know,
Sham from the from Jerusalem and the lands
of the Levant, when it would be coming
back.
So he didn't just tell them about
Jerusalem,
but also about the caravan coming back and
even more than the caravan coming back, even
told them about something you could not know,
which is when exactly
that caravan would come.
And he mentioned it, and,
you know, and that day,
this they were waiting, and they said, look,
it's not gonna happen.
And right
before the end of the time, it arrived.
And they weren't anticipating it to be coming
that early.
Right?
Right? So the Isra and Mi'raj
is one of the unique
gifts of the prophet sallallahu alaihi wa sallam.
We're going to finish we're going to close
by it's a lengthy hadith,
but it's an amazing hadith
of the Shefa'al Uthma.
We'll
and it's related by both Bukhari and Muslim.
So we we we will read it.
And
this is one of the,
one of the things that highlights
and manifests the virtues of the prophet
of the matters related to the hereafter, of
which we've seen a number
that he'll be the first for whom the
earth is opened
at the on the day of resurrection. The
first who will come out
from
his grave.
All people will come out after him and
everyone including the prophets from Adam
till
to all other prophets will be
before his
banner on that day.
And all in hadith that we have seen.
Right?
And then
on the
on that day, all of creation will be
shaken in awe of Allah
When the most generous Allah
manifests his name,
the avenger.
And people will be drowning in sweat.
Right? People will be naked.
And say the Aisha, being the consummate Faqih,
said, isn't that embarrassing?
She interrupted him. Right? And only say the
Aisha would do something like that. Right? She
said, excuse me. However,
wouldn't that be embarrassing?
It said, no one will have concern for
any other. And the Fuqaa say that people
in general would be that people will be
covered
that day to the extent of their
their high and uprightness in this life.
So
and then
all of creation will go around desperately looking.
Right? And we will see the the intercession
of the prophet described here.
I'm the master, the sayyid,
of all people on the day of resurrection.
Right? Of course, it's a facile thing that
some people say that you can't say sayyidun
Rasool Allah.
Right? There's so many hadith where the prophet
refers himself as sayyid. And
he said,
and I'm the foremost of the children of
Adam,
and that's not a boast, it's a statement
of fact. And many other hadiths.
Right?
In fact, the prophet says,
you know, say Nasad
was very unwell,
and he was actually quite a pitiful state.
And you there he was brought to a
gathering, this harbor sitting around.
But to remind him not to look at
him in his pitiful
state, but the fact who he was, say
Nasad was one of
the foremost of the Ansar,
the
of the Sahaba.
The prophet also said,
stand for your Sayid. Right? So saying that
you can't use the term Sayid. It's it's
it's
a baseless
statement.
And I say you do and I say
you do and I say you do
the messenger of philosophy. I'm the
foremost, the master
of all people.
Right? Master not not in the sense of
the Lord, but in the sense of the
most the most preeminent. Like, we say, mister,
right, the the most respected
of people on the day of resurrection.
And then he asked the sahaba, do you
know why that is? What that is for?
Allah will gather the first of people and
the last of people on one plane.
So the one looking will be able to
see them all, and
and
and the one who calls out will hear
them. And the sun will draw close to
the heads of people.
And people will reach
of worry
and duress
that which they cannot bear.
And they can't
they can't handle it.
So people will start saying, do you not
see what state you're in? Do you not
see what has assailed you? Do you not
see? Do you not consider
who can intercede for you?
Meaning to to your Lord.
Adam. So some people will say to others,
your your father, Adam.
So they come to Adam.
Oh Adam,
you are the father of humanity.
Allah created you by his own hand.
And he
cast into you from his spirit,
from a spirit fashioned by him.
And he commanded the angels
to prostrate to you.
And he made you dwell in paradise.
Said, would you not intercede for us?
To your lord?
Do you not see what state we're in?
And what has reached us?
Says, today my lord
has angered
with with a with an anger, the like
of which he has never
manifest before.
And he will not manifest
the like of it after.
He he commanded me to stay away from
the tree and I
exceeded that command.
Myself.
Myself.
Go to other than me.
So go to
Noor
So they come to Noor So they come
to Noor
So you are, oh Noor. You are the
first of the messengers
sent to the people of earth.
And Allah Most High has named you a
truly grateful servant.
Do you not see what state we're in?
Do you not see what has assailed us?
Do you would you not intercede
for us to your lord?
That today my lord
has manifested
an anger
the like of which he has never manifested
before
it.
And he will not manifest
the like of it after.
And truly, there was a dua that I
made against my own people.
Right?
Because he said,
When he knew no one more would believe,
he made do not leave a disbelieving
person
on earth. That's when
the flood came.
So he says,
but he
and it's permitted to make that dua.
Right? He did not do it with except
with permission of his lord, but he felt
bad about it. The prophet tells us he
felt bad about it.
Myself. Myself.
Ibrahim. Go to other than me. Go to
Ibrahim.
Ibrahim. So they come to Ibrahim.
And they come to Ibrahim and say, you
are the prophet of Allah and his
chosen,
close servant.
Of the of the people of earth.
Intercede for us to your Lord.
Do you not see what state we are
in?
So today my lord has manifested
an anger
the like of which he has not manifested
before nor will he manifest
the like of after.
And I I had
engaged in 3
lies. Because these were all
true,
but they're apparently untrue
Apparently untrue. He said of his wife that
she is my sister.
Meaning sister in humanity. Right? Sister in faith,
etcetera.
Right?
But he felt bad. Even though it's not
a sin, but he felt bad about it.
Because they say
The good deeds
that
the
those close to Allah consider as bad deeds,
what others would would what virtuous people would
consider
to be good deeds.
So
so he says,
and he mentioned the 3,
and then he said,
Then Ibrahim
said, Go to other than me, go to
Musa.
And they so they go to Musa, and
he and they say, oh, Musa, enter
And Allah chose you over
people with your
messengership,
with your messengerhood,
and by addressing you directly.
Do you not see what state we're in?
Intercede for us with your lord.
So Musa alaihis salam will also say, truly
my lord has manifested in anger,
the like of which he never manifested before
nor will manifest after.
And truly I killed
a person I was not commanded to kill.
Of course, it was an accident. He was
not culpable,
but he felt bad about it.
Right?
Myself. Myself.
Go to other than me.
Go to Jesus. Go to
So they say, oh, Isa, you are the
messenger of Allah, and a word from him
that he placed in Maryam
and a spirit from him.
You you talk to people from your cradle.
Do you not see what state we are
in? Intercede for us to your lord.
Truly, my lord today has manifested
in anger,
the like of which he never manifested before
nor will manifest after.
And he did not mention any error that
he committed. Because here does not mean a
sin. Right? Because a sin being an act
of disobedience to Allah that is punishable. Right?
Here means
something that you consider to be a falling
short
even if it's not.
Right? Even if it's not.
Right?
Because of what the prophets recognize of the
tremendousness of the rights of Allah Subhanahu Wa
Ta'ala. But Sayid Nisa did not mention anything.
Myself.
Myself.
Go to other than me.
Go to Muhammad. And he's the prophet before
the prophet sallallahu alaihi wa sallam.
And the olimah mentioned that this is the
function of Sayyid Naiisa. That Sayyid Naiisa prepared,
right, the way for the
prophet with a message of love,
with a message of mercy.
Right? But the prophet is a culmination
of
the messages of Sayidna
Musa
alaihis salam, which is a message of
submission
to the lord and adherence
to the law to the law
of one's lord.
But
combining between that,
the emphasis on being a servant,
but
in a state of love,
in a spirit of mercy.
Had the misfortune of being stuck at a
at lunch at a university
where
a literalist
Muslim professor
decide to speak up about how he felt
that Said Nairissa was a failure.
I was saying, okay. How do I interject?
Because I was a guest at the university.
I was giving a seminar,
and he's a respected professor, but
kinda out there in some of his views.
But you have to say something. He's talking
a lot of Said Na'iisa
Then he's a failure. What did he accomplish?
There are prophets who no one followed. They
were not a failure because success is not
outward attainment.
Success
is
according to is judged
in in the by what is
success is in the hereafter.
Reward is in the hereafter.
Success
is sincerity
of intent,
soundness of purpose,
and trueness of striving.
Right?
That is success,
not
outward
attainment.
So another there's an elderly professor there
who interjected him. So I say, I don't
have to say anything. And and he said
no. He gave a beautiful explanation of how,
you know, say the Musa,
Sayidna Isa alaihis salam, Jesus, open the door
for the message of the prophet sallallahu alaihi
wa sallam. Right? Because the embody the message
of love that Sayidna Isa had,
the culmination of it is
the prophet sallallahu alaihi who is Habibullah.
He is the beloved of Allah. I say,
Nisa pointed people to the way of love,
but the culmination of that is
the beloved of Allah sallallahu alaihi wa sallam.
That is the fulfillment
of the meanings of being beloved to God
and and how to attain it in full.
Said Naihsa
exemplified
mercy
to God's creation of turning the other cheek.
But the messenger, sallallahu alaihi sallam, embodied
all
possibilities
of mercy.
The life of the prophet
and the relationship between
the message of Sayyidina Isa and its culmination
in the message of the prophet
And one beautiful example of that is in
the way
that
Sayyidina Jafar
Ibn Abi Talib addressed
a Najashi, the emperor
of Abyssinia
and his court
who'd
in whom the seeds of doubt against
the Muslim delegation had been sown
by some of the Quraysh,
and how he addressed
them and showed
the
the one call
of Sayid Naira and
and his and his virgin mother
with the call of the prophet sallallahu alaihi
wa sallam. Right?
So
he said,
Muhammad.
So Naysa said, go go to Muhammad.
So they come to Muhammad.
And this is the problem of the Islam
speaking. So they come to Muhammad.
This it's an Arabic called Tajrid.
Sort of he's stepping away from himself,
relating about himself,
himself.
K? And this is a way in in
Arabic of Tajrid. You step away from yourself.
Right? And it's very eloquent.
The authors of of books of Islamic
in the Islamic sciences sometimes do that.
They say,
Then the author said, but you're the author.
But this is a stylistic device.
Although it gets intriguing, because sometimes they say,
then the then it
the author may have intended this.
You should know because you wrote it. And
the reason for that, of course, is that
sometimes they wrote the original text
10, 20, 30 years before they wrote the
commentary. So sometimes they forget exactly, why did
I put it this way?
But that's a separate
matter. So here, they come to the
with
They come to Muhammad, peace and blessings be
upon him.
Muhammad. So they say, oh Muhammad, enter Rasulullah,
you are the messenger of Allah.
And you are the seal of the prophets.
And Allah has lifted from you
all that preceded
of errors.
Anything that came after.
Do you not see what state we're in?
Intercede for us with your lord.
So he says, so I head head out.
And I come
below the
throne. And I come down in prostration.
To my lord.
Then Allah opens up for me
of his praises
and of
beautiful ways
of exalting him
with something
the like of which he did not grant
an an opening
for anyone before me.
Then it will be said,
and all of this will be in his
prostration.
Then we said, oh Muhammad
Oh Muhammad raise your head.
Ask
and you will be granted.
And
intercede
and you will be granted intercession.
And the prophet says, so I raise my
head.
The messenger
says, my community, oh lord, my community.
So it'll be said, oh, Muhammad,
let enter from your community all those who
have no reckoning
upon them
from the
right door
of the doors of paradise.
And they will share
with all people of the the other doors
of paradise. The paradise has different gates. There'll
be one gate that's exclusive
to the to some of the of the
which are those who enter paradise without reckoning.
And they'll have their own
gate.
That'd be express lane,
which you always wish for when you're at
the airport.
And you're stuck in the line and
Then truly, the distance between
the the different
entrance points
of paradise is like what is between Mecca
and Hajjar,
or between Mecca and Busra.
So related by
both Bukhari and Muslim.
So the prophet
when he intercedes, as we know from
the the Hadith, firstly, he intercedes
for everyone on the day of resurrection.
When he says,
all of creation will have their
the the the awesomeness of the day of
resurrection
will diminish.
Right? So then they're they're able to even
proceed
with
the reckoning. Because before it's too intense,
right, they they raise their necks
just so that they're able to breathe because
of
being
drowned in sweat. But, of course, on that
day, some people will be
in that distress,
but we know from other hadith that there'll
be those who are under the shade of
Allah subhanahu wa ta'ala, of the righteous servants
of Allah. And the extent of the distress
or these extent of the comfort
on that day is to the extent
of one's
faith,
one's uprightness,
one's righteousness,
one's virtue, one's good deeds.
Because we know about the hadith of, you
know, those whom who will be under the
shade of Allah.
Right? And it and it's not and there's
7 mentioned in one Hadith, for example, but
there's others mentioned. And the principle is that
people of virtue will not suffer
from the of the will not suffer
in
the, you know, the the the general
all of that day. They'll be in a
sense they'll they'll
have a great sense of the majesty of
Allah on that day, but they will be
They have
they are not to be feared for and
nor will they be grieved.
And the the elect servants of Allah from
from the of the messenger of Allah as
Allah mentions in the Quran. And the earliest
imams of tafsir said this applies
not just in their ultimate destination in the
hereafter, but applies at every stage.
Those who believed
truly
and were ever mindful of Allah.
Theirs is the glad tidings.
In this life because they have contentment.
They have serenity. They have peace.
And in the hereafter.
And this applies to the life of the
grave,
the resurrection,
the reckoning,
the crossing over, hellfire,
all the way till paradise.
Right? It's not just
the hereafter.
Numerous texts confirm that.
From that, a number of the great imams
of Islam have said that the people going
from profit to profit
is
the generality of creation goes there.
But peep because but there will be those
who to the extent of their adherence
to the prophetic way, and they will be
in safety on that day.
As we know from hadith, so they're in
safety,
they will not it would follow, of course,
this is not transmitted.
But we know what is transmitted is, on
that day, there'll be people who have no
fear. They're not to be fearful. They're in
safety. They're under the shade of the throne
of Allah. So if they're under the shade
of the throne of Allah,
would it appear
that they go from prophet to prophet
asking to intercede?
It would appear not.
So given but this is a deduction from
the text. It's not explicitly mentioned text that
those,
you know, those of righteousness
of the ummah of the messenger of uprightness,
of righteousness,
they will go directly to the prophet
That to the extent that one is
more directly connected
to
the prophet
in
deep faith in him, in deep veneration for
him, in deep love for him, in deep
commitment
to
follow the prophet
to take him as one's
imam in this life, to that extent one
will know. If you knew what to do
in life,
that whenever something happens, you turn to the
Sunnah of the prophet
that extent on that day it'll be clear.
What do I do now?
Turn to the prophet
and you will not be confused.
And on that day when he intercedes
there'll be multiple intercessions.
So it'll be the general intercession,
then there'll be intercession granted
to those, like in this hadith,
who will enter paradise without reckoning.
They'll be they'll be absolved from
the Hissab,
and they have no reckoning.
So after this torment, these people will be
told you can enter paradise through the the
right door, and they'll cross over the bridge
over *
in a in an instant,
and they'll get there. Of course, the fuqaha
may, you know, sort of
put the ifs and buts into the story.
Says that what about the pool of the
prophet sallallahu alaihi sallam? So, yeah, they'll enter
paradise without reckoning. The pool is not from
reckoning. The pool is the precursor to paradise.
So go straight,
but then they ask other questions. So will
they be there first or the prophet say,
sir? Get there and you'll
it'll all be clear.
Right? Because they ask all these what ifs.
We don't know. It's a good question to
ask. May Allah grant us to witness
that with those who are not granted reckoning.
And there'll be other intercessions
granted to the prophet that day. Amongst them,
it's come in sound hadith that.
The intercession will be for the people who
committed enormities of my ummah. Meaning of those
who struggled
for uprightness,
but they
did not always succeed in avoiding the worst
of sins. But they're
they are committed
to submit to Allah.
They're they're striving to do the good, which
is why one should never despair of the
mercy of Allah Subhanahu Wa Ta'ala and of
the intercession of the prophet as long as
one has the commitment to do the right
thing. And we know the Sahabi
who was repeatedly punished for getting drunk. And
when he was spoken ill about
by salam the sahaba because imagine you're in
Medina and you're committing sin. The sahaba struggled
sometimes.
But all of them are we know decisively
are upright. Why? Because they're striving for uprightness.
They're committed to truth.
So the prophet told him, stop.
Because he's a person who loves Allah and
his messenger.
Right?
Right? And that's something that one should hold
fast to. Right. Regardless
of how much one struggles.
This is an amazing hadith and also tells
us about the tremendousness of of the mercy
of our lord
Right.
So with that,
we completed
the,
this collection of hadith on the virtues of
the prophet
We ask Allah subhanahu wa ta'ala to grant
us deep faith and certitude
Muhammad
In upcoming weeks,
we'll be completing our reading of Aiyu Alwaled,
of Iam Ghazali's advice
to a student of his on
living and acting upon,
prophetic guidance. And that should take us just
a couple of weeks
after which and we'll be announcing it well
in advance on Mondays Wednesdays,
7 to 7:30.
We'll be covering,
the gardens of the righteous by Imam
and Noah
from beginning to
to end.
2. And it's an amazing book. The the
gardens are
the righteous are, of course, in paradise.
Now we wrote this as a manual how
to get there.
It's one of the great, great works
of Islam. There's an excellent
translation now available
in 3 volumes. Firdows Books has it.
It's by
it's published by a group called Muslims at
Work.
It's quite an
very interest I don't there must be a
story behind the title, but,
it's and the the tie the cover is
unassuming.
Actually, if you know about
Islamic books in English, it can almost be
fear inducing
because it looks like one of those shady
Lebanese or Indian publications.
It's actually
very good. And it's not just a translation
of Biald al Salatin. They relied on the
major commentaries on Biald al Salatin, and there's
very intelligent
and sound
commentary, well selected with it. That's a that's
that's a particularly useful addition, but there's several
other additions of
out there. We ask Allah
to make us of his righteous servants.
Thank you for listening to the Raoha, daily
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