Suhaib Webb – Treasures From The Sunna Part One
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AI: Transcript ©
I pray inshallah that each and every one
of you, is doing well.
That each and every one of you is
staying safe and sound.
And that each and every one of you,
you know,
are
are in the best state of iman,
in the best state of
of
faith.
And blessings inshallah. So this actually is our
first
class
our first discussion
on,
a book a book Al Mukhtar
which means things which are chosen
so choice
hadith from the treasures.
Uh-uh of the sunnah of the prophet
we plan to start this every Friday evening
around 11
EST 11:30 EST with,
Suahib Webb Institute, Inshallah. And this is the
book as you can see it here.
It's a very, very important book,
and it's written by,
one of the great
scholars, out of many great scholars over the
last few 100 years.
Mohammed Abdullah Duraz, of course, is the son
of Absheikh Abdullah Duraz from Demyat
in Egypt
to,
very, very
prominent,
scholars of Al Azhar, Hamdulillah,
and,
sheikh
Mohammed Abdallah Duraz was born in around 18/94.
And he excelled,
in the old Azhar
and and then continued his religious studies,
in in Azhar. And then eventually, he went
to France,
and he studied in France.
So one of the things that's very interesting
about,
a sheikh,
Muhammad Abdullah Jaraz
is that
he actually wrote in both languages.
So
you will find that some of his books
in French were so important that Arabic scholars
translated them into
Arabic. Like, he's
Quran.
He actually has a a it's it's massive.
It's amazing in Arabic translated by Sheikh Shahin
that
he actually
wrote in French.
You know, my French is not very good,
but it was translated from French into Arabic.
Like, imagine he's a he's a
Egyptian scholar,
but he writes fluently in French and fluently
in Arabic,
because he did some of his his graduate
work in France.
He came back to Egypt and he continued
to contribute to Islamic Sciences in many ways.
And then he died,
actually. Unfortunately,
he he met an early death in 1952
in Lahore, Pakistan.
He actually went to Pakistan,
to to engage in the conference there and
and and he passed away. So the book
that we'll be reading from is it's really
very an a very important book that's going
to give you,
a lot of functional literacy.
And one of the things that I worry
about sometimes is we have dysfunctional scholarship and
then we have dysfunctional literacy. What we need
is,
Like, functional things that are gonna help us
in the following areas. Number 1,
help us to increase our worship
and our taqwa. Allah
says
to
us, Right? Oh, servants fear me.
The second thing that learning does is it
helps us guide others
and teach others and instruct others and be
a source of guidance as the prophet
said
The example of what Allah has sent to
me, right, is like rain that falls on
3 type of lands. 1 of those lands
is very moist so it
it not only soaks up the rain but
it also irrigates it. So it benefits itself
and it benefits others and he said this
is the example of the person who understands
Islam.
Then the second is a land which soaks,
which is it holds the water. It can
be irrigated but it doesn't soak it. So
at least it benefits others. It may not
benefit itself. And then the last is like
a rocky land, right, that doesn't
allow the water to soak into itself nor
does it
irrigate itself to others. So
the Muslim is someone who wants to learn
to increase his or her worship
and also to help others.
As the prophet sallallahu alaihi wa sallam has
said to say,
If
Allah were to guide one person through you,
what would be better for you than, like,
the red camels. The red camels are like
buggaris
in the time of the prophet
So the second reason, right, is to to
be someone who guides others specifically reminds the
believers, reminds the the Muslims,
you know,
the prophet is called.
The prophet is a reminder.
His his little his words, his actions, everything
he does is reminding people of Allah.
Subhanahu wa ta'ala.
And then the the the third is to
repel
the
the the the doubts and the attacks on
Islam,
which are
quite prevalent nowadays.
And passion is not enough
to answer questions.
Passion does not equate to learning.
Right? So just because I may be passionate
about something does not necessarily mean
I'm the most qualified
to be to be answering those questions.
That's why,
the great Arab
said
that
to think
before you're brave is to be brave twice.
To think before you're brave is to be
brave twice.
So it's not enough just to be passionate,
you know. It's not enough for you just
to love Islam
or to believe that Islam is the hack.
If you really believe that, then you'll learn
about it. And you'll learn about it in
a way that allows you to defend it
because we defend what we love.
Right? We passionately love what we love, but
also we passionately
defend and put ourselves in position
to defend what we love.
And the front line of defense is is
the intellect
and is the mind. So I
I really think that people will benefit from
this text.
I encourage you to take notes. It's heavy.
You know, it's it's going to present a
lot of ideas that that are gonna kind
of compel you to think,
in a constructive as well as critical way.
And there are 4 things that I expect
from you.
The first one is I expect you to
ask questions. I'm not somebody
who is offended
if you don't agree with me or
if you have a different opinion. As long
as your opinion is is is qualified, right,
is based on
some kind of, you know,
real rational process
or
other scholars or what you've learned, I have
no problem with you
vehemently disagreeing
and arguing and even asking questions. That's not
something that bothers me at all. I believe
that that's an opportunity to learn.
The second thing is you're gonna need to
take notes.
One of my teachers one time I went
to visit him and I didn't bring a
pen and paper in the old days.
And he said to me, where's your pen
and paper? I said, you know, I I
forgot it. He said, can you hunt without
weapons?
He said, no. He said, well, then how
can you hunt knowledge without, like, a pen?
So take notes. The 3rd and shout lies
that you wanna be consistent. So
you don't wanna just be bouncing around from
one place to another. This is one of
the problems I see
in in the English speaking Muslim world, and
this is why we started SWISS,
is that Muslims are just bouncing from different
places and even in the Arab world,
where I lived.
But you wanna be engaged in a systematic
organized system of learning so that the outcome
is organized.
Right? The outcome is is is is set
in the right way.
And then the final thing is that, you
know, you want
to make sure that this transforms you.
Makes you a better person.
Inshallah, it makes you someone, you know, who
becomes more caring, you know, more invested,
more brave,
more honest, a person of fidelity.
Right? Knowledge should never make us arrogant.
The more that we learn, the more we
should become
indebted to Allah
And what this book actually is is an
abridgment of an abridgment of an abridgment.
It's very important to note that, you know,
oftentimes, scholars will abridge
as Ibn Khaldun, he mentions bring it in
the
he mentions this in the,
in his book on Nahu. You know, it's
important to note that scholars
many times are simply going to a bridge
or or or adapt
the traditional texts in a way that is
serving their their their their their their,
situations
or the people that they teach.
So this text actually is an abridgment of
a monumental
massive book of hadith written by Imam Ibn
called Jamii
Al Osu.
Jamii
Al Osu was written by imam Ibnu Athir
Athir,
actually it was an abridgment
of a book called
by a scholar from the 4th century who
wanted to bring together all of the authentic
narrations of the prophet
For those people that are consistent,
you know, and they know how to get
in touch with me. The people that are
consistent
in my students,
I will send you the notes. But I'm
not gonna send the notes to the people
who just come, like, every once in a
while.
Right? That's that's not how knowledge works.
Yet if you come into the dojo, you
need to stay in the dojo.
Right? And and, again, the English speaking Muslim
community has spiritual ADHD.
It can't focus.
It's all over the place. Whatever is popular,
whatever is cool, even within the non Muslim
world, whatever is popular and cool,
we we gravitate to
this. Whereas we need to, as Sayyidina Arie
has
said, we need to have foundations.
So So the purpose of this book, you
hear the names of the books, Jami Al
Usul, right? The Imam Ibn Athir brought together
All of the Usul, alhamdulillah, have in Ijazah,
a senate,
3 or 4 sanites to Ibn Athir in
that book.
And then before him,
the idea here is that these hadith that
we're going to look at are the the
and the,
when it's used in our epistemological
framework,
usually means.
In in in Azhar, we have what's called
the college of the
in the foundations of theology.
The foundations of Islam. That's the
in
Arabic. As
imam, he said,
is something that other things are built on.
So what happens
in a postmodern world? A.
Okay? What happens in a postmodern world to
people who have no?
What happens to people in a world that
we see today is is challenging, right,
if there are no foundations.
So so the purpose of this text
and why Sheikh Mohammed Abdullah Duraz,
he wrote this this text, is to give
you foundations,
to give me foundations.
The other reason that's important is that when
when the level of literacy
goes down in the Muslim world,
then we begin to take and amplify the
role of sheikhs.
So you notice something. As
the illiteracy of the Muslim world has increased,
so has its fascination,
not with the the the the supernatural.
Right? Because we believe,
in the supernatural,
but their their
fascination
with, you know, the spooky,
the the the need to live vicariously through
a righteous person,
or the need to be adamantly dedicated to
a human being in a way which is
unbecoming of Islam
after the prophet sallallahu alaihi wa sallam.
Because as knowledge has decreased,
the awareness of the responsibility
that we have
as human beings,
as Muslims on this planet,
to ourselves,
to our families, to our communities,
to the environment, and to the world around
us, the awareness of that has gone down.
And as the dhikr has dropped,
the fikr has dropped. And when the drop,
then we start to look for shallow
opportunities
to live religion,
shallow ways of living religion. So we find
the divisions
largely
in the Muslim world are more now than
they were in the in the past
because it's easy to be a fan.
It's easy to be a fan,
but it's very difficult
to be truly someone who's going to work
hard.
Being a religious person demands an incredible emotional
IQ.
It demands an incredible intellect, and it demands
incredible physical,
dedication,
and it demands financial
and and and and and and financial sacrifice
as well as sacrifice of time.
Like, being a religious person is not something
which is just gonna be, you know, well,
I like this guy, so I'm great.
So I hope inshallah that this book is
gonna give you some beef, man,
to increase you inshallah and your understanding of
of Islam.
And again to be focused
not on the latest,
you know,
scandals,
not on the latest arguments and debates
in the divisions.
No. No. It's easy to destroy.
But how many people can build the usul?
This is why in our our
epistemology, we talk about usool
because the goal of Islam is to build
you,
to give you access,
to give you foundations. Like, it's a lot
packed into this psychologically.
So this book,
you know, it's not gonna be a text
that attracts a lot of people. It's not
gonna have a lot of fans. It's gonna
have the people who are serious about their
deen
and are not trying to get caught up
in personalities and groups and medhebs and no.
No. I just wanna be
aware and taking from the Quran and from
the statements of
so the Sheikh he begins
the first chapter
is the beginnings of revelation.
Because it's very important for us to be
familiar with the revelation
for us to believe
who the revelation was sent to. And to
believe who sent the revelation.
And we're not going to take a lot
of your time tonight because this is our
first session together inshallah.
But
it's going to be a lot of information
though.
So you you you want to be kind
of ready for that. And if there's somebody
who is going to commit to following every
class,
if they can take notes,
and work with me, it's gonna help me.
It's gonna help people who are serious about
The The word is translated as chapter, but
the actually is a door. For
you to look you
to If we say that Bab is
to a a literal meaning like right in
front of me now is the bab of
my house.
That's the bab of my house, the door.
But also as a as a metaphor or
as a figurative usage,
babb
is used to express that you are entering
into something.
One of my teachers,
years ago in Egypt over 10 years ago,
he told me something beautiful,
that the reason that the scholars would call
chapters of religious books
is to remind you of
to remind you of the doors of Jannah,
subhanAllah,
so that as you're studying
as I'm studying,
a chapter on how started.
So immediately, I remind myself to be sincere.
Like the reason I'm studying this knowledge
is
That hopefully I will be able to be
placed
in the doors of Jannah. So we see
something that's very different than other academic systems.
And we're gonna talk about this a lot.
That Islamic
the Islamic academic framework
is not simply concerned
with
the educational acumen
and educational,
accomplishments.
But it is also concerned
with your character and your
physically,
socially,
and even spiritually.
So
also either one is correct.
The the door,
right, because you're entering into this new place.
And it reminds you of the another thing
he told me that's nice, the recent chapters
are called
is how how do we act when we
enter into someone's home?
So one of my other teachers used to
say, all the etiquettes of the student and
the teacher are found in the door in
the in the word.
Because when you enter to someone's house
and I I enter into someone's house, there's
certain etiquette that we have in their home
and also the the host
is also going to engage in certain etiquette.
So the word bad not only implies,
a a
a a a
a
an etiquette on behalf of the teacher,
but also the etiquette on behalf of the
student. Not just the etiquette on behalf of
the student but the etiquette of the teacher.
So, you see the word has
like so many beautiful meanings
but the first is to remind
us and the second we say
right? The chapter for this or this or
this, we're reminded, I'm entering into a new
place.
I'm entering into the home of that teacher,
metaphorically.
And I'm about to be served. I'm not
going to get served food. I'm not going
to get served water. I'm going to get
served knowledge.
And the one who's serving it is not
going to make it too spicy, too hot,
is going to take care.
So also the one serving will have etiquette.
So if you pay attention, the word bab
encapsulates.
Number 1, sincerity for Jannah. Number 2, the
etiquette of the one entering into the home,
the student.
Number 3, the etiquette of the one who
serves the student is the or
the
Subhan Allah, Ardeen, Ardeen is Jamil, man.
He's a beautiful religion.
Subhan Allah. So, the Sheikh, he says,
you
know the chapter
on how Revelation started.
To say no Mohammed
And of course, he starts and he talks
about wahi. Wahi is like w a
h y I. Wahi.
In Arabic,
wawha
you wahi.
He says
He said, you know, the word is a
special type of noun, which means
something was sent.
And he's gonna he's gonna build on this
in a second. Something was expressed.
Something was revealed. That's
why. And for those of you who want
to write notes in the comments box, imagine
when you write notes for people, you get
so much edger. You
get so many rewards
and it's going to help people who come
later.
Then he says,
something very important. He says, but
in the language, it is That
is
is to notify of some someone of something
secretly.
Right? To inform
someone of something but in a way which
is private,
which in a way which is is secret.
The says for that reason,
writing.
Sometimes it's called wahi. You know, like, if
you pass a note,
it's called wahi.
To speak with signs or gestures
is called wahi.
Or symbols
is called wahi.
Or
of course, as he mentions here, to speak
in a way which is private
or subtle is called. This is in the
language.
Then he says
this is something that I want you to
understand
that in
in Islamic
studies,
we have oftentimes a linguistic meaning
and oftentimes we have a meaning which called
which is going
to take the meaning which is given to
by the Sharia.
For example,
the word
means dua to supplicate.
But in in Islam, when we say
we now understand the the the the culture
created by Sharia
in our minds.
Now the word means
prayer,
not dua.
This is called
So
now the sheikh after he defines what is
what is revelation
according to like the language.
He he now offers some cadence to that.
By bringing in the Sharia
definition.
So if we now take the application which
is found in the Sharia for the word.
He said
He defines and here's the definition of why.
Right? He said it is the
secret or private instruction
which
emanates from Allah
and is directed
specifically
to the prophets,
to Alambia.
Again, so everyone's on the same page.
He says,
That is
a private communication
which emanates,
right, from Allah
who reveals it
and is directed to.
Before we continue, it's important that we talk
about.
Right?
Is is something something very important.
The word
and in the Quran we have different
right?
This is
Most of you read but imam Qaloon and
Nafir.
He says
He
says,
Okay.
And you'll find this also in the singular
Allah says you know
this
is
and of course imam.
But the meaning is the same. The word
with hamza
means two things according to the ulema.
The first is
is
a a a a source of honor.
The reason I'm speaking soft is because my
my family is sleeping. Right? So I don't
wanna speak too loud, so forgive me. Maybe
I'm speaking soft and we're talking about soft
speech, you know, SubhanAllah.
But I'll try my best.
But but,
and thanks for asking.
Allah bless you.
But the first is from
means to be, like, honored.
Means, like, honor.
Another meaning another word for
from
and
you all know this, which means news.
Right?
What what they're asking
about? About the great news.
So some
they said
is from because
whoever follows the prophets will be honored.
But the majority of the they said that
is from
because the prophets
right? The job of the prophets is to
give us information.
As Allah said said
about we sent you as a and someone
who's Nadir, someone who gives good news and
also gives warning.
We have certain beliefs about the prophets that
are 4 obligatory beliefs.
Mentioned by Imam Sheikh Al Marzuki
in a book that we teach at Swiss.
In our second second
session on theology.
He says
He said
that that the prophets were intelligent. So the
first thing we believe is that they were
intelligent.
Number 2, that they were honest.
Tablikhi
that they conveyed the message.
That they were trustworthy. These are the 4
beliefs
we as
Muslims
must believe about the prophets.
That they were honest,
that they had integrity,
right, that you could trust
them, that they conveyed everything Allah ordered them
to convey. So now if you meet someone
and they say, my Sheikh has some secret
information
that the prophet hid from others.
Let the Quran speak for itself. The Quran
curses anyone who hides knowledge from people.
Right?
Those
those communities that came before the Muslims hid
the knowledge from people.
So it's impossible for us to believe that
the prophets did not convey what Allah commanded
them to convey to us. Allah says
everybody.
So and then the last of course is
knowledge, truthfulness,
conveying the message, and trustworthiness.
These are the 4 beliefs we have about
the prophets. So the Sheikh he says that
is
Tarim
Assiri. That
revelation
That revelation
is a private way or a secret way
if you will
or a subtle way which means we
non prophets
unable to know,
right, or recognize
when this happens. We'll talk about this in
a second.
Which is directed to to those Allah chose
as prophets. Then the Sheikh he says
that why he
is of 2 types.
The first
the first is through the
usage of an angel.
So an angel like sayin in Jibreel alayhis
salatu salam when he comes to sayin
So he says to him,
right,
read read read. So here is revelation coming
to the prophet
through
through an angel that Allah
has dispatched, and we know that this is
saying in Jibril
the second
is
without,
a intermediary.
Right? Without the intervention
or or mediation, if you will, or usage
of an angel. Let's talk about the first
one first, and we'll talk about the second
one briefly because sometimes there is some,
hilef amongst theologians.
So he said number 1 is
that angels
bringing revelation to the prophets
happens in 2 ways. He says number
So number 1 is to an inspiration
that Allah
inspires
the angel to inspire in the the heart
of the prophets.
Okay? And this could also
happen like
through like
dreams,
through visions,
right, through inspirations
That come to the prophets
or with Kalam
Right? So this type of revelation
that comes to them. He said
So sheikh, he says that this type of,
revelation
that can come with an angel or without
an angel, with an angel, of course, is
the angel will either as the prophet will
talk about it in a minute. He saw
an angel
or he is inspired. And the second is
without an angel. This comes to the inspiration.
Excuse me. In the heart. Or through speaking
to
Allah as is mentioned in the Quran without
actually seeing
Allah subhanahu
wa ta'ala.
So again, just because I wanna make sure
I'm clear. I don't have my reading glasses
on so I'm I'm a little bit,
hobbled, you know,
here, but he said very beautifully. He said
that
number 1,
so he says number 1 is through the
the usage of an angel which is teaching
the prophets like say in the Jibreel
or
it's a direct revelation
without the the usage of an angel.
Without an angel
being involved. He says, as for the first,
we're going to talk about it in a
second.
If there is an angel involved,
either the prophets saw
the actual angel, in this case, Satan of
Jeru, well, had a Nadir by the way,
is very rare
or
number 2 the angel came into the as
a likeness of a person which we know
in different narrations of the prophet
just happened.
We'll unpack that inshallah.
And then the second is
meaning that the prophet spoke to Allah
and Allah spoke to them as in
the
Quran. Right? That Allah spoke to Satan Musa.
We're going to talk about that inshallah.
A little bit today.
And then inshallah we'll finish because I don't
want to take a lot of your time.
So the Sheikh says
That angels
teaching the prophets
and bringing revelation to the prophets
happens in 2 ways. You want to remember
this.
This this is important.
He said,
as I said earlier.
He says, so the first is that
when the angel would bring revelation to the
prophets,
those prophets would actually see that angel in
its real form.
And he said, this is very rare
based on hadith material.
Or an angel will come to
the prophets in human form. As I mentioned
earlier,
and we'll teach those prophets and those prophets
will encapsulate,
right? What those angels talk to. For example,
the Hadith of Satan Jibril,
the prophet
saw saying in Jibreel we find the sultan
Najim
but also we know the famous
hadith hadith of
Jibreel. That that's saying in Jibreel, he came
to the prophet
dressed as an Arab,
dressed as regular person from amongst the people
of the prophet sallallahu alaihi
wasallamah.
And also we take a lesson from that
by the way in
that Satan at Jibreel, he came in in
the close of the people
who the prophet lived with.
And we know that the angels
everything they do is
by what Allah ordered them. And this also
is an evidence for those of you who
are students
of El Orf.
Of custom in Islamic law. Why would Jibreel
come? I'm asking people to know there's
a number of people here. Why would Jibreel
come to the prophet dressed like the people
the prophet lived with? Why didn't Jibreel come
with some kind of special costume? Why didn't
Sanjibreel alayhi salatu salam dress in the clothes
of a different culture? Why when he comes
to the
prophet
to teach the prophet
and to in implicitly teach the people around
the prophet
why is he dressed like those people?
It's not his choice. That's the command of
Allah.
Because this shows us in Sharia
that it is
encouraged
and recommended.
Right? If it's going to enhance Dawah
and facilitate
teaching
to take on the customs of the people
where you live.
As long as those customs don't take you
into the haram.
So, Satan
we learn a lot from this hadith. We're
going to talk about this hadith in the
future
that can when he comes to the prophet
and
he's dressed
like those
Arabs.
That the prophet
is sitting with.
Here we learn the importance of culture in
Dawah.
In understanding custom in Dawah.
And I remember
we would see sometimes youth or even new
Muslims come to the mosque and they were
dressed, you know, like the culture they lived
in and people would tell them this is
haram dress.
This is wrong. Why are you dressed like
this? You should wear a shower camis or
wear a thobe.
So, I remember when I was an imam
of a masjid, I took one of the
brothers aside. I said, can you show me
in any book of the definition of Islamic
dress?
It's only
it's just conditions without going into details. Of
course, there's certain items that are the sunnah
of the prophet
but according to the scholars of
the person will only be rewarded for the
intention to wear those clothes not the actual
clothes. Subhan
Allah. But nobody's paying attention to the Hadith
of Jibreel that this angel comes and he's
not in a special outfit that's that he
sticks out.
Subhan Allah that's why even Tamia
when
people ask him
when people ask him
they
they said we live you know in like
European in those times during the crusades and
whatnot.
Can can we dress in the clothes of
the of the people we live with? And
he said something, look at, he said, clothes
fall under what's called moba,
the general rule on clothing is permissible.
Unless
it goes against a text of Islam. So
he said said, as long as it doesn't
go against an agreed upon text in Islam,
you can dress like those people for two
reasons. Number 1, it's protect
yourself. And number 2, it's going to bring
them closer to the Dawah.
So, someone's asking, does this include women's clothing?
Absolutely.
This is a great question. As long as
this clothing
doesn't fall into the haram.
Because subhanallah
the the ruling on dress in general is
permissible.
So,
this hadith of the prophet
say
we're talking about now the proof that he
comes into the form of a human being.
But also we took and this is the
kind of discussion
I hope we can have. Through just Hadith.
We need to center ourselves with Quran and
Hadith.
And the understandings of of of some some
of our scholars.
We don't need to be caught up in
Muslim TMZ every week. This is not a
way to build your religion. Every week, this
is the new problem. This is a new
thing. This is this this this. Some people,
that's their entire religion.
No. No. I I want to build
my religion on
texts,
on the teachings of the prophet
I wanna enjoy reading Hadith.
I wanna enjoy reading the Quran.
And
unfortunately, the the way of the world, we
we tend to be caught up in the
same problems
that the other people are faced with.
So back to what the sheikh said. He
said,
right?
That it is a a form of,
right, subtle teaching
which comes from Allah's
and directed to the prophets. We talked about
what our prophets. We talked about the 4
beliefs we have about prophets. That we talked
about the way that revelation comes.
We said revolution, revelation
can come into 2. Revolution indeed.
Revelation can come in 2 ways. Number 1
is through an intermediary, an angel,
or without an intermediary. Meaning, Allah
speaks directly to that prophet like Sadam Musa
in and
now we're talking about
the way the angels bring revelation
to the prophets. We said first is they
would come in their actual form.
So, the prophet would see those prophets
would see Angel Jibreel as he is.
And of course, as the Sheikh, he said,
this is very rare. And then secondly, they
would come into the form
of human beings.
And from that, we extracted the Hadith
of the The prophet
would be visited by
and when he would come, he would be
dressed like the people the prophet was with.
As long as of course, these things don't
contradict
Islam.
The other type of revelation
is that the revelation where we said without
an angel, without an intermediary
where Allah
speaks
to
the admission in the Quran.
And the they differed
about this
issue.
Some of them, they said that Allah
speech to the prophets,
of
course is right? It's without a voice and
without letters.
Because we believe
Allah. I don't want to get too deep
into theology but
nothing is like Allah. So if you say
that has a voice and it has letters,
that means it's measured. It became now physical.
So because of that, you find 2
opinions amongst theologians
which has never been settled by the way.
The first is that the prophets, Allah bless
them to actually hear
Allah's
speech as a miracle
specifically given to prophets.
The other argument is that
Allah created
sounds
which represented his speech.
So, it wasn't actually him talking and I'm
and I'm not trying to make
it wasn't Allah actually
speaking to them because Allah is Allah but
he created
their
a voice which they heard which carried
the meanings of his speech.
These two opinions you're going to find in
classical books of theology
and you're not gonna find a definitive
answer.
So you can do research.
And and this is not an issue that
we make tuck fear of someone else. Or
we say that this person is a person
of because
this is not an issue which is explicitly
found in the Quran or Sunnah.
So, therefore, we say
like the scholars are differing on this issue.
Right? Are differing on this issue.
The Sheikh he makes a few more points
inshallah that I think are important and then
we'll stop inshallah tonight.
He says
He said that,
you know, revelation
as it was sent to the prophets,
right?
As it was sent to them is protected
from misguidance,
is protected
from error.
Prophet Sallallahu Salam what is sent to him
is he doesn't speak of desires.
He doesn't speak from his whims.
The process
of
the
prophet
he is not astray in his actions nor
is his heart corrupt. That's why in that
chapter, Allah compares him to a star.
Allah says we swear by the stars.
As they sit.
That your
companion, meaning say no Mohammed, is not astray
in his actions nor corrupted in his heart.
And he doesn't speak from his whims. What
he says is only revelation from Allah
because just as a star is, you know,
combustible
inside
and the light comes on the outside,
the hearts of the prophet. Right? They are
this powerful iman on the inside
that emanates light
just like stars.
And we know that stars are used by
people at night to guide them, so we
use the prophets in the darkness of dunya
to guide us because we're all traveling to
Allah
So it's very important.
So the the the this point that
the the revelation
When when this revelation was sent, say to
say to Muhammad
we believe that is
revelation
that is protected from air.
That takes us to a few points. Number
1 is what was sent to the prophets?
Is it simply dreams or visions?
Or like inspirations like you and I may
have.
And sometimes we find Muslims, they get confused
over dreams as we finish.
You know, it's weird. People they meet, a
person they wanna marry, that person has all
of the physical qualities they're looking for, all
of the great qualities they're looking for, and
then suddenly they see a dream. And in
the dream, the the person, you know, wasn't
what they thought the person was and they
call off everything. Are you are you crazy?
First of all, who do you think you
are? That your dreams are white? Are you
a prophet?
Am I this self centered?
Should should I place my dreams
in in this kind of level of definitiveness?
But I don't even have a relationship with
Quran and Hadith when I give my dreams
this kind of credit.
This is a problem. We're going to talk
about it next week more on dreams
but just a few points.
He says very beautifully.
I I need you to remember a term.
Means those
sciences
which cause certainty,
which are you can rely on,
like the Quran,
like the authentic hadith of the prophet sallallahu
alayhi wasallamah, like the consensus of
the
Sorry. Those things are called.
Okay?
Dreams that we may have,
inspirations
that we may have,
dreams that a sheikh may have,
that an imam may have,
or visions that someone has, or inspirations.
We have a very, very important principle in
that
says all of those things
all of those things
have to have what's called
For us to actually treat
those things
as though they are authentic,
they have to be supported
by external
evidence.
External evidence here meaning Quran and Hadith.
So, for example, I received a phone call
around 13 years ago from a brother
who told me the
saw in a dream that that brother was
supposed to give the sheikh his house.
May Allah forgive this brother. He passed away.
The sheikh, he saw in a dream
that that brother was supposed to give him
his house.
So the brother the sheikh came to him
and said, listen.
I saw in a dream that you're supposed
to give me your house.
So if you're truly a Morid, you should
give me your house.
The the the brother, he got confused.
And he called me and I spoke to
him and I said, listen. There's nothing even
in in the rules of the tariqah that
people some of the Torah people follow. This
is unacceptable, man. This is spiritual abuse, man.
But there's no
to
be which
allows you to do this.
So now when I have dreams,
even if they seem righteous
or I have inspirations
or I have any kind of thoughts, I
wanna make an
We're gonna talk about this in the future
Insha'Allah.
I should not treat these things as definitive
unless there is supporting evidence.
What's called al karina
alharijiya,
and that is not white.
White is self standing.
We're gonna talk about that in the future.
But these kind of things, Ilhamat,
and so on and so forth,
these things
have to be have supporting evidence
from the Quran
and Sunnah.
I remember about 14 years ago there was
a young woman,
She was this
the the the the daughter of one of
my friends
who he was in a in a school,
and the sheikh told him that I saw
in a dream you should marry your daughter
to
me.
This kind of stuff happens more than we
realize, unfortunately. And oftentimes, it doesn't happen with
scholars.
It happens with charlatans.
But people don't know.
As we said in the beginning when we
started the book,
if we don't have foundations,
then we're not gonna be stable.
If we look at the Muslim community
now, where are the foundations?
It's caught up in all kind of riffraff,
but where are the foundations?
Activism without foundations
may be self idolatry.
Focusing only on foundations without being concerned with
people also is a form of a a
problem.
But what we want is is to marry
our foundations with our life so that we're
we're we're we're strong.
That's why Allah says
look at the mountains. My teacher said the
mountains is the believer.
And so
because on the day of judgment, the believer
will be strong and firm because he or
she lived a life which was strong and
firm on principle.
And just like a mountain, you can't you
can't move them easily because they have foundations.
So the sheikh, he says,
He said that these things are speculative.
Dreams and inspirations
and this kind of this is all speculative.
And the only way that you can treat
it is something that you should pay attention
to
is
That's very important. We're gonna stop here because
we have a lot more to cover,
in the introduction to the chapter on
Bad Al Wahi. And next week, inshallah, we'll
begin the hadith of say to Aisha
But before that, we'll finish kind of this
short section
on, dreams and and other things, and then
we'll get back to dreams later on because
maybe someone's saying, what about the hadith of
the prophet
who he said, you know, the the the
the the true dream,
the the the the the true dream
is,
you know, a part of revelation.
Till then we can take any questions. If
you have any questions now,
you can take them. If not, jazakamalaykram
Muhammad.