Mohammed Hannini – Studies in the Seerah of the Prophet Muhammad #5
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AI: Transcript ©
And, after that, my apologies for not
sticking to the book I suggested, actually, because
I suggested using Raheb al Maktoum, the silud
nectar, as our guide
in the Sierra, and I totally forgot,
to prepare for it so from it. So
my apologies, but will pick it up next
next week.
And tonight, we're we're gonna start about the
beginning of.
Bukhari and Muslim reported from Aisha
that she said,
The first thing that the Rasulullah received from,
the first signs of
was the true vision or the true dream.
Normally, it is different from the the dream
as as a dream. Dream can be true
or can be false. But the word is
actually it's always used in the context of
that this is a true vision or true,
thing that he saw in in his sleep.
Nothing
that he was was was exposed to
without it coming like the dawn, like in
fajr. Meaning, it's a matter of fact. He
would he would dream it at night,
it would come
right after.
And then
it we were he,
was made to like. Allah
you know, had him
like Al Khala to be alone,
to be in seclusion.
So that he used to go and stay
in the cave of Herah
and which is on on the outskirts of
Mecca.
Means that he used to do the and
this is, by the way, not what it
was not a practice for Rasul only. It
was a practice of the Mushriks of Arabs.
The the Arab Mushriks used to go
in seclusion alone.
You know, you wanna call it meditation. You
wanna call it contemplation. You wanna call it,
you know, to to level set their brains,
their minds away from the the the noise
of Mecca, whatever it is. But they used
to go to do this as well. It
wasn't just it wasn't Rasool
alone.
And he would stay for many nights, that
that he would stay for many nights.
And he would only go back to his
family, to Khadija
to take some food and then he would
go back again.
Okay. So that was all of this was
on the
right on the cusp of receiving the receiving
regulation.
Now just about the revelation or about about
the the,
the dreams,
also Bukhari recorded with Hadith
and Muslim also
that
that prophet who basically is divided into into
46
sections,
46 parts.
And the the true vision, the true dream
that you would dream it and it would
happen
is one of over the 46,
meaning one part of the 46.
By the way, there are other reports with
different parts the part numbers.
So 46
here, it it is not the only number
that you will see in the reports.
So and and the and the argument discussed
it extensively, but the point here is that,
that that to to be able to to
dream something
Imam and Nawawi said that there was no
period set. Some people say it was only
6 months. Some people said longer, shorter. So
there's no the real to say he stayed
for for 6 months or, otherwise.
Now but I just wanna do a comparison
between,
you know, what people,
experience sometimes when they get a dream and
it actually happens.
You know? And here, say what I'm saying,
you know, hear what I'm saying with with
a grain of salt. When I say it
happens because always the
requires interpretation.
And you can you can say I saw
something in my sleep,
and it happened.
Maybe not. Because
that's your explanation of what you saw.
Sometimes what you see in the in your
sleep is not necessarily actually what happened. And
that's why the Sahaba, radiAllahu anhu, when they
would they they, you know, get a dream,
They wanted to explain. They would go to
and ask him for explanation.
And sometimes some of them would explain it.
You know, like, in one one incident here,
he explained the the the the. Another one
explained it and made a mistake and corrected
him.
So it's not the the interpretation of what
you saw is one thing and that's why
if you read, let's say, a famous book
that, you know, every time you say Raohiha
in Google, you'll get the the book, by
Ibn Sirin, Hafsir Al Ahlam.
You know? You would think that I saw
something bad and it turns out to be
good. You say you think that and then
you they will they will tell you
that the same thing that you see in
one context, it could be it could mean
something different in another context.
So it's not always like, okay. I saw
a a a mouse.
You know, automatically, the mouse means something and
it's consistent in everything. That's not the case.
There are people who are able to explain
dreams, and, unfortunately, I'm not one of them.
The people who are able to explain dreams
really
have
very soft hearts and this is this is,
in fact for Allah, people Allah,
helps them to see things differently,
you know, and when they see the dream,
they are able to explain it. And one
brother told me who was who was in
prison with another one,
you know, because they were calling for Islam.
And there's a Muslim world. It's a crime
to call for Islam in the Muslim world.
So they were in prison. And the brother
had a dream.
And he said, I saw 2 birds, beautiful
birds in a cage.
And the the the cage door opened and
they flew away.
I think we are gonna be set free
today.
He said, Sheikh has a dream. Sure enough,
couple of hours later, you know, go home
because you don't really have you don't know
why you got hold and you don't know
why you're set free. It's, whatever the, you
know, the authorities want, they they do. But
I'm saying some people have that ability
and some people don't, you know.
That's why, you know, and it's it's not
always
and it's true. Again, this is a a
Mi'amah from Allah Ta'ala.
Not everybody has
it. But for the people who think and
I just want to compare
between some people say, well, Rasu sallallahu alaihi
wa sallam saw something in his dream or
he,
knew some parts of what will happen
and versus, you know, what what many people
dream and actually it happens as well. You
know?
And just look at the comparison. It's not,
you know, like what I said, that one
of us would dream and something would happen
is a hit and miss. Maybe it will
be if the person is righteous, Allah ta'ala,
you know, will show him things, etcetera.
But
the
very different from the way Rasulullah,
you know, behaved,
And and and let us take some examples.
Rasulullah
was asleep in the house of Haram.
She was she's the.
So he got up and he is smiling.
He said,
meaning they go in the middle of the
sea. Okay?
He said, people from my
were presented to me who will be fighters,
who will be
carriers of Dawah, you know, through Jihad, etcetera.
You know, they will ride the middle of
the ocean, the sea. Okay?
I see them as kings on
you know, the the what what they sit
on, the kings sit on, etcetera.
So the woman said
yeah.
So the woman said, you know, or the
Haram said,
oh prophet of Allah, made the
one of them. Because he's complimenting them. They're
sitting and they are huzafi, they are in
the path of Allah. So she said, make
Dua that I'm one of them. So he
made the Dua, alayhi salatu wa sallam, and
this hadith in Bukhari a Muslim.
40 years later
40 years later,
the woman went with her husband, Abu Dhabi
bin Samad. Everybody knows Abu Dhabi bin Samad
for
the conquest of Siberia.
Not Siberia. Excuse me. Cyprus. You know?
And she died there, and her grave is
there, you know, till today. It's in Cyprus.
To know that and to make the dua
for her that this will happen, he will
say, you know what?
Coincidence.
And did she die again?
I don't know. No.
Well, what I remember that
she would die in a certain way. Right?
No. No. The the the dua that she
will be amongst them.
That she will be amongst the people who
will be riding the sea, etcetera. So she
did ride the sea, and she died in
there and she died in Cyprus.
But,
another hadith. You think, by the way, okay,
this this happened, this is a coincidence.
Another hadith.
Rasulullah says, Taqif,
a tribe the tribe of Taqif
has kazaban
1bira.
You know? That this is a it has
a kazab, a lawyer,
and somebody who is very bloodthirsty.
So who came out from Taqif?
You know, one of them called the claimed
prophethood,
and the second one was Hajjaj.
Both of them Hajjaz Thakafi was from Thakafi.
You are Hajjaz. Hajjaz was bloodthirsty, killed many
righteous Muslims and, you know,
etcetera.
So actually, Trmidi says that he killed more
than a 100,000
people.
Okay? I mean, literally eliminating people. And actually,
2 both of them came out from Taqif.
Rasulullah
says to Surakha,
the reporter Hadith is reported by.
How about you wearing the bracelets of Caesar?
Was
told this as we know on the on
the trip of
in hijra going to Mecca from Mecca to
Medina,
being chased by people with a price on
his head. And he was in no position
to tell him you're going to wear gold,
you're going to to wear the bracelets of
cedar Caesar. This is this man is on
the, you know, so to speak, on the
run.
And he's
promising, Surakah. And sure enough, when the Surakah
wear the the, you know, the the bracelets
at the time of Omar al Khattab.
You know, he went and he claimed it.
And Surah Omar Khattab actually was the one
who put them on for him.
And he said
that
that in Shifa,
you know, the book of Shifa about Kabirayah.
He said
that Allah took them from Caesar, from Kisra
and made, you know, Surak aware of them.
Again, maybe it's a coincidence.
When he says
and the hadith al Bukhari and Muslim,
If Caesar dies, there will be no Caesar
after him,
which was true. That was the last Caesar,
in in that in that dynasty,
you know. And
said that in Nabi sallallahu alaihi wa sallam
commanded
and with him was Abu Bakr and Umar
and Ruthman.
So
the the mountain shook, Uhud shook. So Rasulullah
says, what's bad Uhud?
Be firm Uhud. Settle down.
That you are on on top of you
on the on the mountain, there's a prophet
and a Sudhir who's a Sudhir Abu Bakr.
You know? And 2 people who will be
murders.
Meaning what? They will be killed. How did
Osman die, and how did,
Ali Rabihl,
excuse me, Omar die? Both of them got
killed,
and they were both murders.
You know?
You you see the the pattern what he
said
it comes like the morning. There is no
question about it. Even if it's 20, 40
years later, but it happens.
Reported also from Abu Sayed al Qudri.
You know, in the,
while they were talking about building the Masjid
in Madinah, the first Masjid that was actually,
it was not the first Masjid, but the
second Masjid. The first Masjid was
the other one. So he said,
So Ammar. Everybody was carrying 1 brick one
brick, and Ammar is carrying 2 at a
time. So
saw him
and and he he wet he he cleaned
the dirt off of him, and he says,
You know,
It's the next finger of speech. It's not
a he's not cursing the right answer to
the same speaker of speech. He said,
you know,
that,
they he will be killed by the oppressing
or by that that transgressive,
transgressive
group.
Who was the transgressive group? The group of
Mawi.
When the conflict happened between Ali and Mawi,
you know, he was killed by the group
of, Muawiya. He had
ruled because of the rebellion
against Ali and they are they are inviting
to to hellfire, and he's inviting them to
Jannah. And sure enough, Al Ramari would say,
I seek refuge in Allah from all Fitton,
from all calamities or all,
tests. And of course, he was killed, you
know, by the the rebellious group from, in
in the battle of Safin.
But the point here is that many of
the Sahaba were witnessing, by the way, were
looking at where would Ammar end up. Would
he support Ali or would he support Mahawiya
so that they would know where to stand?
Because Ammar is going to be under our
group. And, again, he was killed by the
rebellious group as Rasulullah
said. Before the conquest of Mecca, Rasulullah,
of course, after the the
the the treaty of Hudaybia,
and he wanted to go and attack Mecca.
And the people and it was supposed to
be a surprise attack.
So Rasulullah
all of a sudden calls Ali ibn Abi
Talib and he tell and Waadir Nukdad. May
Allah be pleased with all of them. So
he with both of them. He said,
go to such and such location
and you will find Haqq ibn Abi Baltha.
Haqq ibn Abi Baltha was a Badri, was
somebody who fought in the battle of Badri,
and
by the definition by definition, as Rasool says,
You know,
in that meaning, that all above people of
Badr, Allah has forgiven you. So
he went
and sure enough, Ali bin Abu Ali went
to the with Al Muqdad. He went with
that to that location and found Habib there.
And Iida, Rasool Sallal, told him he has
a letter taken out,
you know.
Excuse me. Not not the half of actually,
it was his wife. He's a half of
sent his wife. So Ali bin Abu Talib
went to to the woman, he said give
us the letter.
He had no no knowledge of the letter
except from Rasool alaihi wa sallam that she
has a letter,
You know? So he went and he said,
give us a letter. She said, I don't
have any letter.
He said, you either give us the letter
or we're gonna search for it ourselves.
So the I mean, the woman took the
letter, gave it to him. And,
when Rasool,
he told him, why did you do this?
So no, he said he gave him an
excuse that his excuse was in, in Mecca,
etcetera, and it wasn't a matter of treason,
etcetera.
But, anyway,
how did the Rasulullah know about this? So
we're not talking about just a dream and
and it happens. You're talking about that as
as one of the Sahaba who described
as if he's looking at the future in
front of him, as if he's looking at
the in front
of
him You know, even to another,
Utbah ibn Abilohab.
You know, Rasu said,
He will be eaten by the word
It is not necessarily
a a dog, but a a wild animal
can be a beast, something that, you know,
like that.
And this is reported by Hakim al Bayapin
al Bayapin.
So sure enough, after a while, Artba went
towards Yemen and an animal, a wild animal
came and ate him.
Just like our Rasulullah
predicted or foretold.
You know, his uncle, Abbas,
he was not a Muslim.
And at that time, you know, he had
and and he was captured in the Battle
of Badri.
So Abbas, you know,
and, you know,
he he said, okay. You need to be
ransomed. He told his uncle, you need you
need to pay the ransom.
So he said, I don't have any money.
He said, why don't you go ask your
wife where we because she hid the money
in such and such place.
You know? And he actually had given her
the money to hide in such and such
place, and nobody knew about it but him
and his wife.
So and that's be because of it actually,
Al Abbas became a Muslim and came back
to Madinah
because he said, you know,
What happened to the money that that you
left with?
You know? So he the, Raba said,
You know, nobody knew about this except me
and her.
And the same thing, Rassus Salam, 2 months
before his death, his own death, alaihi sallallahu
alaihi sallallahu alaihi sallallahu alaihi sallallahu alaihi sallallahu
alaihi sallam. He said
a servant of Allah has been given the
choice
to live or to meet Allah
and he has chosen to meet Allah
He actually
anticipated his death, even about if you remember
the Hajj, you know, when he gave he
said this is my last Hajj, maybe I
will not meet you next year, etc.
So all of this all of this is
just to show that
how Rasool
was given,
part of the *. You know? As Allah
says,
That I the the knowledgeable of the *
of the nonsense,
he does not tell anybody,
you know, the * except
some whomever he's pleased with from amongst the
messengers, meaning that he chooses amongst the messengers.
Okay.
I just wanted to differentiate between some people
who see things and they see it often.
And these people, as I said, they have
a good relationship with Allah Subhanahu Wa Ta'ala.
And you
these are not necessarily
an imam of a masjid or a a
shayef or whatever classification you wanna give. Sometimes
you see a peep a person you have
no idea
what they are, and they are much much
more honorable to in the sight of all
the all the chairs put together and all
the Imams put together. It is this is
a a relationship with Allah
Nobody knows it but Allah
You know? Just back to the the issue
of the the Wahi. Sorry.
So the first thing when we hear we
said that we used to go to Wahi
and stay to to,
to go Herak, to the cave of Herak
and would stay in it for a long
time.
So the angel
came to him
and
said,
read.
He said,
Yeah. I I'm not a reader. I don't
know how to read.
The angel
grabbed him
tight and he said,
you know?
And because he said,
You know, that he he,
he held me tight until I, you know,
that it became difficult for him to breathe.
Then he let him go. Again,
he said, Yaqra, read.
He said,
So at again, he held them again. He
did that three times. And the 3rd time,
when the Rasoolallahu alaihi wa sallam said, you
know, I don't read the angel
you know, released
him, and he said,
Read in the name of the of your
lord who created.
Created man from a clay.
Read and your lord is the most honorable.
The one who taught with a pen.
Taught man what man does not know. And
these are the first 5 ayaat that were
revealed.
In the cave, how the angel was the
shape of the angel, the the reports do
not say what he looked like in the
in the cave,
but outside the cave. And Rasul sallahu alaihi
wa sallam saw Jibril in his physical form,
in his true form only twice,
you know. Once, which was in the beginning
of the Wahi, when he came out of
the the the cave
and he saw Jibril
hovering in the sky with his wings covering
the east to the west.
Okay? So that was one time and he
saw him another time,
like that. But most of the time, he
would come to him in the shape of
a man. Now how was he in the
in
the,
in the cave? I don't know. I I
didn't see anything that would describe,
you know, Sayyidina Jibreel alaihis salam, how he
was. But the point here is that
the, the first why why Allah subhanahu wa
ta'ala started by revealing this Quran?
And in other words, he did not tell
him you are a prophet, you're a messenger.
He recited the Quran, a speech that cannot
be duplicated.
You know, on the on the on the
spot, he's giving him something that is
beyond the human mind to reproduce,
you know. And,
this is by the way.
And when when the Rasul
went back home and he spoke to Khadija
before he even recited the Quran, a reaction
will come to But
if you imagine, those are 5 the 5
ayaat. He did not even finish the Surah.
He did not even finish the Surah.
Those 5 ayaat were miracles.
Those 5 ayaat were miracles. That they in
other words, they cannot be duplicated.
And we'll talk about about
them because now
many people who talk about the Ijaz, the
miracle of the Quran,
think of it as a whole. Think of
it as you have the 114 Surah. So
when they talk about legislated miracle, when they
talk about the scientific miracle, when they talk
about you know, and these are all good.
So I'm not knocking them or not reducing
them, but I'm saying
still in the sections that were brought down,
the 5 ayat, the 1 Surah, Muslim, al
Mudhafir,
these ayat these ayat or laraq, like in
this case, you know, they had they contained
the miracle already.
So if you notice in this really what
what where where is the, you know, I
mean, there are knowledge slate of aspects, there's
nothing related to the Jews, there's nothing related
to the news of the past. It is
statements about read in the name of your
lord, etcetera, etcetera, etcetera. You know? And that
was miraculous in the Quran al Kareem.
Okay.
So Rasulullah immediately and that was the first
thing that was revealed in the Quran, the
first part I had of Surah Alaa.
Then Rasulullah sallam, you know, went back home
and of course at that time he as
we mentioned last time, he was married to
Khadija.
Right? And Khadija Radiallahu Anha,
he was he was only married to Khadija
throughout her life. You know, he did not
marry a second wife,
during during his marriage to Khadija.
So he went back to Khadija and he
said, Zembilunism,
cover me, cover me.
You know, so they covered him
moreover until he calmed down because he was
scared. He was terrified of what he saw
Then he said to Khadija,
Oh, Khadija,
What's wrong with me?
He's asking Khadija, what's wrong with me? What
did I see?
And he told them what he saw.
So look at what, you know, what Khadija
responded with.
Khadija
because he said,
I'm worried about
myself. What did I see? What what what,
you know, what happened to me? So Khadija
said,
No.
Immediately,
start calming him down. Absher, you should be
you should be happy with it. This is
good news.
For
Allah
will never let you down.
Why?
She did not even hear the ayah. He
told her what happened, maybe she heard the
ayah, but she's
automatically look what her foundation, her basis for
judging his character,
for judging his truthfulness.
So Khadija
she said,
By Allah, you keep the family relations.
You know,
and you tell the truth.
And you take care of the the the
the weak, the, you know,
and you donate and you help the one
who does not have anything.
And you are generous to the guest.
And you help people when they are in
trouble.
You know?
All of this if you remember what we
talked about the why the Muslim scholars talked
about the personality
of Rasool SAW Salam prior to the inauguration
because of this.
Khadija had just to know she knew him.
She was living with him and, you know,
you can hide your nature
from people and you sit and you look
good and you talk nicely and you are
polite and you are this and that. Nobody
knows you better than your spouse.
Nobody knows you better than your spouse.
Nobody knows you, Muhammad sallallahu alaihi wa sallam,
like his family.
You know, because you are home and that
that's it, you become yourself.
You know, in front of the people, everybody,
you put some formality, some front,
but at home,
and she was split, you know. She she
was traveling with her husband and her son,
Salama.
And,
you know, of course,
you know, she went through a lot of
trouble because they took her son for a
year. Abu Salamah went by himself till Madinah.
She was stuck with her family. You know,
it's until finally she got her son and
went. But Abu Salamah died.
Abu Salamah died. What did you know, when
Rasulullah
heard he she she heard she heard that
he gave her the dua
that and whoever
is, you know,
touched with the calamity,
ask Allah
to give you better than what you
lost. So she said
she's saying it. She said, and I said,
But then in her mind she's saying, but
who's better than Abu Salam?
And this is for a wife to say
that, who's better than my husband?
Allah is a big thing.
Really, I I don't know how many husbands
can say this that my you know, their
wives would say this about them, but who's
better than this? And,
was viewed Abu Salam as who's better than
Abu Salam? And, of course, whom did Allah
give her better than Abu
Salam?
She ended up from Muhammad al Umini.
You know, she married her Rasul Salam. And
just, yeah, and just to say that
the spouses know each other best.
And she immediately testified with the traits that
Rasulullah
had.
And, you know,
immediately, again, she put her clothes on, you
know, we need we need to go out,
and she went to and she took her
with her, and she went to who? To
her cousin Warakah Benofel.
Warakah Benofel was her cousin, you know, and
he was Warakah Benofel was a Christian, somebody
who converted to Christianity. Not Christianity with Trinity,
Christianity with Monotheism, with Tawhid,
meaning the original Christianity.
And
there are reports that will that Nabi that
Warakah
actually
knew, Hebrew.
He knew,
of course, the the, to read and write
Arabic,
and
that's why some of the people said that
the Rasool
got the knowledge of the Quran
from who? From Arfa.
Okay. So let's spend a little bit of
time with that.
So he had he they said that he
had that he knew how to write in
Arabic, and some and there's a report that
he knew how to write in Hebrew,
and, he had the Bible in Arabic.
He had the Bible in Arabic.
And Al Bukhari had the report that that,
Warafa used to write, you know, in new
Hebrew.
So remember that
he knew Hebrew and he knew Arabic,
and he had this bible in Arabic,
you know, with him,
you know,
and so that he he he was in
he had enough knowledge to know the the
religion of Christians, the Christians,
you know, so that he would,
write whatever he wanted on it in Arabic
or in Hebrew. That's, what Noh said in
in his expression with Islam.
Now,
by the way,
if you notice,
whenever the Muslims,
you know, even the Quran,
when they talk about the knowledge of the
previous books, let's say the children of Israel,
they do not say
Christians, they say Musa.
They say Bani Israel at the time of
Musa. You know, the Christians
are not known of knowledge.
Jews are.
Jews have the Akbar.
The Rakban
come with with the Christians.
The
Akhbar, meaning the the general,
which is the
the,
scholar.
The Jews have their rabbi's scholarships and they
have their their schools and they they are
big on law. And you find if you
read some of the the, you know, they
they have actually very similar
idea of or or presentation of of their
law.
This is Haram, that's halal, this is this
is how we do this and that. And
actually,
just just as a side note,
they used they had a problem for how
to codify their fiqh,
you know, their halakah,
how to codify it, and they used the
Muslims'
Usul al Fiqh for it.
They benefited actually from from
the Muslims to codify
their.
What does codify mean? Meaning to to to
have it, you know, like, for example,
to have rules, general rules that guide the
the way that you you derive text. You
derive rules.
You the the the question is not whether
the the book that you have
has rules or not, but the question is
how do you approach it? What's the methodology
of approaching it? That's a Surah Fil. The
Surah Fil'kha is the general rules
that you follow to deduce,
derive laws
from the legal text.
You know? They they had rules, but they
did not know how to codify them, how
to structure their approach, and they actually
and this by the way was mentioned by
by some people in the Western Academia that
they are,
that they borrowed
the the concepts of Uso il Firkuh of
actually from Muslims.
But so the knowledge is known, It's it's
affiliated always with the with the Jews. And,
with the Christians,
they tend to be on the softer side
on the remembrance of Allah, on the the,
you know, on the the the i'dada aspect
rather than on the.
Okay?
So most of the the the rules you
find them actually in the book of the
Jews,
and the
Christians still today,
they take the old testament, they take the
old rules,
they say
provided that
they don't conflict with the the message of
reason.
You know?
And of course, the there's others they get
into a lot of details with this.
And so
the idea of, let's say, multiple marriages, you
know, polygamy,
Well,
the old, prophets practiced it in the Old
Testament, but it's not practiced by the Christians.
And the Christians will tell you because Risa
came back and, you know, when he came,
he mentioned this, you know, a man and
his wife,
whatever. But the the point is that that's
the general rule. All of the of the
past or the rules of the previous of
Bani Israel from Taf Musa
are applicable
except for the ones that were overridden
by the the the rules of,
of Isa alaihi salaam.
Okay.
So the hadith continues, and this is in
Bukhari.
Then immediately after after he met with the
with the Rasulullah SAW, he actually died. When
he met with the Rasulullah SAW,
he told them that
you received
the same message that Musa received. Again, he
did not say the message of Isa because
Isa was only complementing,
fixing what the Jews what happened to the
Jews after Musa alaihis salam. So he said
this you received the same,
the same message,
the same,
angel who came to deliver the the message
to you like Musa alaihis salam. And of
course,
and he said,
and I wish I were young,
you know, so that when the when your
people kick you out, I would be here
to support you.
So, Rasool sasoolam asked, are
they gonna kick me out? He said nobody
came brought something that that what you are
bringing
without
you know, except without him having enemies.
So
the nature of the message of Islam, and
when Allah
called the Quran,
It is normal because you are you are
going to you deal with Islam as an
absolute
reality.
It's not this is mine and, yours and
the haqq. The truth can be somewhere in
between. No. We, Muslims, believe this is the
ultimate truth. There is
no margin of error in it.
And it carries more because Christians believe that
and Jews believe that. It carries more because
it becomes a system or a way of
life for the individual as well as the
society. Anyway, we'll talk about that inshallah.
But so soon after,
Warapah died.
Okay? So now
here comes the the orientalist say that Musa
or Rasool Salam
learned.
And if you know that you you've read
the Quran, you know that he talked about
the previous nations. He talks about the the
the light, the angels, and the heaven and
* and shayakuen,
and he talked about the he talks about
the day of judgment, what will happen,
stories of the prophets, stories you know? So
all of this, according to them, it was
taken from.
You know, and
therefore, that's where the conduct of the Quran.
Actually,
there is a a book by, doctor Sami
Amri,
Barahim Naboo, you know, proofs of prophethood. I
really and I it's contemporary. You'll find it
as a PDF. It's a big
book, but you can read sections with it.
You don't have to read from end to
end. And he addresses this very nicely, you
know, but,
he talks about where did the Quran come
from,
where where the the information came from.
But the first thing is that any statement
like this, a statement like this that Rasool
alaihi took the wahid from
the people of the,
you know, of the book,
then you have to be systematic. You have
to follow a manaj. So meaning
what? You have a report.
The report says that that Warakah bin Nafal
was Christian, he knew Hebrew, he knew Arabic,
and he will have the access to the
bible. Fantastic.
The report says that he immediately died after.
And the report says also that he was
talking about the angel came to him and
that he was telling the truth, etcetera.
You cannot be selective in when you come
with a report
and decide. You ignore that the angel came
to him, you ignore that the Warakah died
immediately after, he did not last long, you
ignore these things and then you decide that,
you know, I'm going to take the peace
that well, Warakah knew it therefore, you must
have taken. If you are going to be
following a methodology, a set standard
for approaching the hadith, you have to accept
the whole the entirety of the hadith.
Then take the other hadith that talk about
meeting the angel as well. Why would you
reject them? If you reject them, then you
should reject the other ones. And if you
reject if you accept the other one about
Abu Rakha teaching him, even though there is
no hadith that says, Abu Rakha taught him.
If you accept that that hadith, then you
have to accept the others as well. You
cannot be selective
in what you accept and what you reject
when you when it comes to this. So
their position lacks
a standard
methodology for approach.
Even David,
Margulaf
Margulaf,
in his book, Mohammed and the Rise of
Islam,
says
that the meeting did not take place and
it's not a big deal. Meaning, the fact
that, Rasool Azim actually did not even meet
Warak bin Nofal according to, one of them.
You know? But the the idea here is
that,
Warak Benofel actually
be became a Muslim
became a Muslim,
and you have some of the the scholars
can count him as one of the Sahaba,
consider one of Sahaba. For example,
who died in 351,
considers him a Sahabi.
And
they consider him as a Sahabi. So in
other words that he became a Muslim.
But there is no text whatsoever if you're
going to follow the same methodology. There is
no text whatsoever that Rasool that Warraqa himself
actually met with Christian
scholars,
with with
the Christian priests or people specialize in Christianity
or in Jews. All it mentions that he
became Christian.
He became Christian on his own. So in
other words, he had no access. He did
not know all the the things that were
discussed
by the various, academics and scholars of his
time.
You know
so the reality of the of the,
the meeting is that it was short.
Waraqa did not know was did not have
access to all the knowledge
and he immediately
died after.
So even if we said that that Warakat
Warakat had an impact on Surat Al Aq.
I don't know how. But if he has
it, how about his impact after he died
on the other swords?
Where did the information come from?
You know? Not to mention that Rasool sallallahu
alaihi wa sallam did not know how to
read and or write.
The,
the question another question that that very quickly
because we're running out of time.
When was the Bible actually first translated to
Arabic?
According to the Western academia,
you know, that the the
the Bible was translated
to Arabic in the 8th century of,
you know, the the
AD, meaning in the the end of the
Umayyad dynasty, the second
centuries, 200 years after the death of Rasulullah.
So at the at the time of Rasulullah,
the Bible was not translated to Arabic,
and there was no
there was no access to the Bible at
the time of Rasulullah SAWS Remember,
the tradition of the of the Church, not
anybody had access to the Bible.
Women did not have access to the bible
because the the that the because of their
position, their view on Christianity.
Only the priest had access to it. It
wasn't, you know, right go ahead and write
and take and and memorize it. This was
not the case. It was exclusive to the
clergy.
Okay?
Now in comparison
between the Quran and the New Testament,
the the similarities
are below 5% of the book.
So you're talking about the similarities 5 5%
because the Quran does not only address some
of the issues, some of them are similar,
you know 5%.
But the other stuff that he mentions, he
disagrees with the with the with the with
the the Jews and the Christians.
He brings information that is different from what's
presented by them,
you know. And by the way,
in contemporary
writings about the bible, when it's critiqued,
they tell you that the conclusion that the
Quran has
is the one that is sound of course,
they never say in absolutes.
They always say more the evidence point to
the what the Quran mentions rather than what
the bible on the or the
the
the
the,
mentioned. Yeah. So