The Stories of The Prophets #06 – The Types of Wahy, Inspiration

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Assalamualaikum warahmatullahi wabarakatuh, who Alhamdulillah wa Salatu was Salam ala rasulillah while he was a busy woman while I'm about so we continue on our series of the stories of the prophets. And we're still in the introductory phases, and we're going over preliminary remarks we're going to be talking about aspects of prophethood, that we need to be aware of before we jump into the stories of the prophets one by one. And in my last lecture, I had begun the topic regarding the speciality of the prophets, what makes them different, or at least what do we know that makes them different from the rest of us, they are fully human. And yet, obviously, there are perks and there

are privileges, and there are responsibilities. And there are things that are unique to them that are not accessible or not common in the rest of mankind at the end of the day, that is what makes them profits. So in the last lecture, I had begun the discussion of the biggest matter really the most important matter that makes a prophet a prophet, and that is prophecy. What makes a prophet a prophet is the revelation from Allah or in Arabic, ye and I had begun the discussion. And we will continue from where we left off, that I had mentioned that there are three main the highest types of ye that Allah mentions in the Quran, Surah Surah, verse 51, that Allah xojo inspires directly into

the heart of the Prophet, or he speaks from behind a veil, and this is the highest level that Allah is which is directly speaks into the directly speaks to the prophets, and his and he did this to the Prophet Musa alayhis salaam, and also to our Prophet Muhammad sallallahu alayhi wa sallam. And the third is that he sends a messenger and that is God. And God then inspires whatever he desires to inspire whatever Allah tells him to inspire. However, there are more types of inspiration. And I'm going to quickly go over one of the most famous lists ever done. And that is the list by the famous scholar immunol. by him in his book is ad della ad, he mentions that there are at least seven

categories of why he at least seven stages or levels of inspiration. And not all of them are the same level, there are of different types of levels, and some of them are given to nonprofits as well. And he begins with the one that is the most common and the one that is given to nonprofits. And that is true dreams. And I had explained the concept of true dreams in the last lecture, and I mentioned that true dreams remain in the oma as our Prophet sallallahu Sallam said, the only matter that is still remaining of prophethood is true dreams. As for the dreams of the prophets, the prophets do not dream except from Allah, their dreams are all signs of the future portending what is

going to happen, so everything that the Prophet sees, while they're asleep, it is a prophecy, it is something in the future, and so they recognize something as having going to occur. And that is why we know from the dreams of the prophets, they're all true. A second category of inspiration, is a thought, or an idea that comes into the heart of the Prophet via the angel, as in the Hadith of the Prophet, sallallahu alayhi wasallam that the angel gibreel, Neff f0, he has put into my heart he has put this idea into his whispered into my soul we can say that no human shall die until there is that Allah has written for him is completed. And therefore for me to be beautiful and seek your risk in a

good manner because you're going to get what Allah has decreed for you. Now, here our Prophet Sall Allahu Allah, who was sending him said that the angel gibreel he whispered into my soul, okay, so this is the type of inspiration that God is saying something to the heart of the Prophet salallahu idea he was set up, this is a second category. A third category is that the angel jubril comes in the form of a man and speaks to the prophets of Allah who I knew he was sending them with the way that men speak to one another. And sometimes the other angels would see God in that fashion and form and it is well known that when this would occur, he would take on the phone

of the famous companion de here. l Kelby, the here l kalbi. And the reason for this is that the here so Judy woods, sometimes Allah allowed him to be shown to the the other Sahaba even I shall read the law one on one said almost drove a lot. Why was the his speaking to? And the President said, Did you see some words with me? And she said yes. So he said that was in the here that was Jubilee. Now notice here, he was surprised that I saw somebody with him. Because generally speaking, the default is that when Jubilee comes, no one else is even aware, no one sees him. But sometimes God allows himself to be seen. And therefore, when that issue said, what why was the here talking with you? So

the profitsystem expressed that surprise Now, why the hell can't be. And the reason for this is that the here LLB was considered to be the most handsome of all of the Sahaba. Okay, the most handsome of the Sahaba. And the angels are handsome, the angels are perfect in their creation. So even when they are manifested in the realm of men, when they appear in the realm of men, they will appear in the shapes or in the bodies of the most handsome, and if they wanted to, they would appear as strangers such as in the famous hadith of Jubilee. And when God came, or whatever, Bob said, that a good looking hand came, you know, very perfectly before everything looked good about him, his clothes

were amazing, you know, the single crease on them, right? And No, none of us recognized him. Because in that incident, God needed to come as a stranger. Generally speaking, if God was allowed to be shown, then they didn't want to cause you know, whispering Who is this? What's going on here? That would have happened in the hadith of Jubilee? Like, who is this man? The point is a stranger needs to come, because people need to be curious what's going on. However, in other circumstances, you don't want to raise the alarm bell? And so what do you do? So Jubilee would have come in the form of a companion that everybody else recognizes as they will be. And if they saw him, they would think it

is the hair. And of course, it is not the hair. So this is the third category of an angel coming in the form of a man either a stranger or somebody that they recognize, and then a normal conversation occurring with him and the Prophet sallallahu alayhi wa sallam, and sometimes the other Sahaba would see this, and they would see a man sometimes they would even hear the conversation as in the famous hadith of gibreel. However, as far as we are aware, never did the Koran come down in this fashion. The first one, two or three, never did the Quran come down in a dream. Never did the Quran come in a thought or an idea why the angel never did the Quran come that everybody's seeing God and God is

speaking, and the people are watching what is going on. This did not happen in this fashion to the best of our knowledge, point number four, point number four, that the angel comes to the Prophet sallallahu alayhi wa sallam, and the Prophet sallallahu alayhi wasallam goes into what we would call a trance. And so his eyes would close, he would be concentrating, his eyebrows would become followed up. And somehow he would be disconnected from the world around him. And he would then become into the world of the angel somehow we don't know how his soul or his senses will then be able to communicate with the angels directly. And it is reported that multiple times the Sahaba, whenever

the Prophet says and went into this

trance like state that they understood what is going on, and they awaited, so multiple Sahaba, it is said that they would see the Prophet system close his eyes, sweat would come on a cold day, it really become it's a very intense moment, sometimes the camel he was on would sit down. Sometimes if he was lying down on the lap of hours or something like that. They would sense a heaviness that maybe even the bone might break, they felt like the heaviness would come. So there's pressure, and it's difficult. And the profitsystem is entering into a different realm, if you like in order to communicate with the angel, and in that timeframe, he would not respond to anybody, if somebody

spoke to him, if somebody said something, he would not respond, he would be absolutely silent. However, he would be aware of what is going on. And when that translate state was lifted up, then he would be able to respond to what was said. So it is not as if he would not be aware of what is going on. On the contrary, it is as if one side of him is fully aware, but he cannot get involved in this world. And the other side is involved in communicating with the angel. So when that conversation finishes and he returns fully into this world, then he can respond to somebody asking a question and it is again reported multiple times that somebody might have come up, you know, to the Prophet

salallahu it who was setting them

and asked a question and did not get a response.

They did not understand what is going on. And then the Prophet salallahu it who was sending would finish the hate, and then say, where's that person call him back? And then he would say, Oh, I wasn't able to respond to this is the answer to your question. So this shows us the processes. And literally, it is as if two things are going on at once. And he is able to deal with one of them at the time, but he is aware of what is going on in the human realm. So this is the the fourth level, the angel appearing in angelic form, and the Prophet salallahu. It he was Salim, cutting off from this world, and then entering in his own metaphysical state, we don't know how we're what we're

entering into the realm of the angels, and communicating with the angels and our Prophet salallahu. It he was setting himself said that that is more difficult than any of the previous ones, this state is a more difficult one. And because he said what he should do how early it is more difficult for me. And in one Hadeeth inside body, he said that it is like the ringing of a bell. Now, this has generated a lot of discussion. But I think there's no need to go into all of these different tangents, it's very self evident that, you know, when a loud noise is reverberating, what happens, we cannot pay attention to anything else, you know, I mean, maybe some of us experienced a false

fire drill, right? When loud, you know, noises are coming, and you cannot concentrate on anything except for that noise. So this is what is the profitsystem is saying is that it's just very loud, and nothing else can, you know, can be concentrated on and it is just something that while that is going on, you're not able to get involved in anything until that noise finishes. So this is what our profits are some describe the phenomenon as Miss Lu Sol Sol at El djerassi. Like the ringing of a bell. This is category four.

category five is a higher level and it is a rarer level. And category five is that the Prophet sallallahu alayhi wa sallam sees God in His original form, he sees God in His original form, right? So category three, he sees gibreel in the form of a man category for that he doesn't actually see gibreel, but he's communicating with God in the angelic realm. Or he might be seeing God in some angelic form, we don't know exactly. category five, he sees God in the original form that Allah created you believe in. Because you see the angels being created of light, they are not like us with flesh and blood, we cannot change our bodies, both the angels and the jinns. They have the

characteristic of taking on any shape because they don't have a physical flesh, they don't have a mass like we do. And therefore the angels have the luxury and the jinn as well that they can take on any shape. And generally speaking, the evil jinn, they like to take on evil shapes, shapes that are terrifying shapes that are not pleasant, and that's their nature. And the angels take on beautiful angelic presence, right? The angels take on soothing and comforting appearances, because that is their nature. And so the original, if you like creation of God, and the original shape of God is something that even our Prophet sallallahu either he was setting them did not see regularly. He only

saw very, very few times some rhythm I say twice some rhythm I say three times. That's all that he saw. And it is so magnificent that Allah Himself alludes to this one Allah says uncertain legend, Nakamura, Min iottie Robbie Hill Cobra, he saw of the biggest miracles and signs of Allah, He meaning the Prophet system saw of the biggest miracles of Allah meaning God. So the fact that the Prophet system saw God in is something that a lot indirectly, indirectly, because it's all pronouns, he saw the sign of Allah what it what is all of this, the Tafseer of the scholars of the commentary the scholars of the sea, and in fact, even the Sahaba, even Abbas and others, they say, the Prophet

sallallahu it he was sending them saw God in His original form. So it is so magnificent to see God in the original form that Allah praises the Prophet sallallahu alayhi wasallam and gives him this divine gift, a gift that hardly any human being has ever received. We don't know who else received it, which of the prophets received it? We do not know. Now, when did he see God in His original form? Well, you saw him at least twice in his original form. The first time was when the revelation of the came down. And the second time was when the Prophet system went on Islamic world mirage. He went on the journey of his word Mirage, and the first time of course, he was terrified and so he

didn't absorb that imagery. A

The way that he would do the second time around, it is the second time that the Prophet system is praised Makkah Guatemala that the Prophet system is praised that he looked and he did not hesitate. He did not blink. And he gazed. So that was that courage, excuse me, that was that courage in that bravery, right.

And the Prophet salallahu it he was, Selim looked upon these magnificent wonders, and did not flinch, and even has him and others they comment that if any of us had seen a fraction of what he had seen, we might have, you know, died of a heart attack, we would not have been able to live and our Profit System saw all of that, and he came back and he went back to sleep after the journey of Alyssa mirage. So the point being that this is category number five, seeing the angel in his original form, and of course, we are told just a few descriptions that the angels was larger than anything you know, man can imagine. That Angel gibreel had 600 wings, pod said that Oh, * that

the whole horizon was blocked, because he was so magnificent and beautiful. So this is category number five. Category number six is that Allah subhana wa Taala inspires directly

in the night of Elisa oil mill Raj, and the conversation between him and the Prophet salallahu it he was setting them up with the Wahid that is not Kalam, that is not speech, right? Because that's going to be category seven. So category six and seven, there's a bit of an overlap, that category six is the inspiration that Allah zildjian gives him but into the heart directly. And category seven is that Allah speaks to him from behind the veil, okay, so six and seven are both direct, but the difference is that six is a speech that goes to the heart and seven is a speech that is heard by the by the ears and this is the highest level and this level was given to three as far as we are aware,

to mentioned in the Koran and one mentioned in the Hadith. So as for the the ones that are mentioned in the Quran, obviously, Moosa is mentioned in the Quran. What can Lama level Moosa? Take Lima, what Kalam alone moose attack Lima as for the Prophet sallallahu it he was sending we refer it but it is not explicit. The Quran mentions explicit Musa alayhis salaam, that tilicho rusu for bah bah bah bah bah bah min whom man Kalam Allah, these are the prophets, some we have preferred over others. And some of them Allah spoke to the point that Allah or the the, the, the reason why Allah says we have preferred some prophets over others, and some we have spoken to indicates that speaking to a prophet

is of the highest levels of prophethood. The fact that Allah speaks to a prophet directly indicates that this is one of the highest honors that can be conferred upon a prophet. And that is why Allah says in the Quran, Allah Moosa in this faith to God and mercy. But he said, it will be Academy or Moosa, I have chosen you over all of mankind, by choosing you to be a prophet, and by speaking to you. So Allah spoke to Moosa and because of this, Allah says, I have chosen you over all of mankind. And as for the next Prophet, the Quran, of course mentions this, that Allah taught Adam the names of everything, and Wakanda Adam, we said, Oh, Adam, and the Prophet system explicitly says that Adam

was an OB yen, mocha lemma, he was a prophet from Allah spoke to directly so this is the second prophet that Allah spoke to directly. And of course, the third is none other than our Prophet Mohammed Salah la vida, he was sending him when he went on the night of Israel, well, Mirage, and this is an honor that we,

as far as we know, was not given to any other prophet other than our Prophet sallallahu. Why do you sell him even more Salli Salaam, and of course we love and respect all of them even more, Sally has Salam. When Allah spoke to him, Allah spoke to him on this earth, that Moosa was on this earth, He went to Mount Sinai, and Allah spoke to him there. And as for our Prophet, sallallahu alayhi wa sallam, Allah called him up to the heavens and Allah azza wa jal granted him an audience in an area and a place that even jabril could not be. And Allah azza wa jal spoke to him directly from behind his divine veil and his veil is light. So these are the seven categories of Wahid that are mentioned

by Ibrahim once again the highest level is that of direct speech of Allah subhana wa tada category seven, one level below this is direct way so not speech but direct way that Allah azza wa jal directly gives

While he took the job of the Prophet sallallahu, I knew he was seller, I didn't know if I even gives an example of this is that the entire

conversations that took place on the night of his sort of neurologic that this could be parts of it is seven, and parts of it is six. So for example, maybe the, the, the legislation of the SATA watch might be, for example, category six. And again, all of this is able to play games categorization. And you should be aware that there are other categorizations as well. By the way, there's another category that didn't pay him did not mention in some of the early scholars added it.

And that is the category of seeing a law in a dream, the prophets seeing a law in a dream, can the prophets Allah in a dream, so again, this is a larger point of controversy. And the position that seems to be derived directly from the Hadith is that seeing a lot in a dream is possible for the prophets. Yes. Because when they see Allah in a dream, it is not seeing Allah in a state of wakefulness. And seeing a lot of state of wakefulness cannot occur to any human being in this world, that's something that will happen in the next world. So seeing Allah in a dream as a different type of seeing is not a seeing of the eyes of the body. And that's something that is negated right, learn

to recall absorb, the eyes cannot grasp Allah subhana wa tada in this world, that's only going to happen in the next as we explained in our series about Jenna, that the ultimate blessing of Jenna is to gaze upon the face of Allah Jalla Jalla Lu, however, in this world, the prophets of Allah can see Allah not with the eyes of the physical body, but the eyes when they are asleep. And we know this because there are a number of a hadith of them is the Hadith and Timothy, that our Prophet salallahu it he was send them said that I went to sleep last night, and he said, he to rugby, I saw my Lord. So he said, I saw my lord in a dream, it's as explicit as possible. And then he mentions an entire

conversation that takes place. And so some have added this as another category that is not mentioned in volume seven categorization categorization and a lots of data with data knows but you know, at the end of the day, all of these categorizations, it's our attempt to try to understand a part of the middle five that we're never going to fully understand. So no problem to discuss them in the end of the day, the number of categories of washi, and the realities of what he are really beyond our imagination, and beyond our knowledge. The point is that why hate is one of the many, many gifts that Allah confers upon the prophets. And of course, it is what makes prophets and messengers,

prophets and messengers. Now, this leads us to our next point, which is a very simple one. And yet every book of theology goes into a lot of detail trying to quote unquote, prove it, even though there is no actual controversy amongst the mainstream Muslim almost, we're going to go over it quickly. And that is the notion that prophecy, prophecy is a gift from Allah, that is bestowed upon whomever Allah chooses from amongst the creation. And it is not something that is acquired through the internal spiritual cultivation and the exercise of the acumen of the intellect by specific people. Now, what is the point of this controversy? What not well, because there were, you know,

groups of what are called the Fed asifa they were groups of those, you know, Hellenistic influenced intellectual minds, and in particular, the famous Ibn Sina avocent, uh, you know, IV ro n, excuse me an IV assignment to Al farabi.

Al Kindi as well, you know, see these these great minds in their own way. They contributed immensely to Aristotelian thought to the Hellenistic tradition. They were strongly influenced by the earlier ancient Greek philosophers. And because of this, they attempted to synthesize aspects of Islam with aspects of Hellenistic thought. And in the process, they ended up with some very eccentric of views. And many of them were considered to be outside the field, the folds of Orthodoxy. And of those views was the notion that prophets become prophets, because they go through a series of internal, if you like, trajectories, they hone their mind, they have a skill set that they themselves acquired, and

they keep on contemplating and they keep on doing whatever needs to be done, and they therefore rise up of their own accord until they become a prophet. This is what you know, this strand of these intellectual thinkers thought, and so they said, prophecy is acquired and not to gift and all of the profits of the past, they trod down this path of basically a

contemplation and reflection, right? So this is of course, the fundamental premise of Western philosophy. I don't want to go down this tangent, the fundamental premise of Western philosophy and contrast to Eastern and others. The fundamental premise is that and this is pre modern philosophy, obviously with post modernism and with you know, modern notions, all of this is thrown out the window, especially after content, all this, we're talking about Descartes and pre Descartes, Descartes, of course, quit anywhere going to a whole tangent to the the fundamental concept of Western construct of early Western philosophy is what is that via contemplation via reflection via

internal thought, one can arrive at ultimate truths, okay. And so all you need to do think of, you know,

think of the the, the quintessential philosopher, philosophical pose of the ancient Greeks, which is a man sitting, you know, with his head in deep thought, right? That's the notion of Greek philosophy, all they need to do is to think, and of course, we as Muslims, say, unequivocally, that the mind can only take you so far. This is the height of Western arrogance, the height of Western intellectual philosophical arrogance, the presumption that the mind in and of itself can arise can cause you to arrive at the ultimate truth, and nothing could be further from the truth. And there are a million ways to disprove this. And this is why even Western philosophy, generally speaking,

you know, for the last 200 years has rejected this most notion. And of course, currently, we're in the phase where they say there's no such thing as truth anyway, right, this whole notion of free for all and, and, and post modernism and whatnot, that everything is construct, and that's what we see what we see. But anyway, back to our topic, there was an entire unplanned tangent. So the point being that

in order to refute these pseudo intellectuals, even Siena and Al farabi, and Al Kindi, right, so, our own route ama, whenever they then spoke about Prophethood, they dedicated long chapters proving that Prophethood is not acquired, and this is something the average Muslim knows you don't even need to think twice about it. There's no need to go into 50 pages of reputation. It's common sense. You know, the prophets are gifted by Allah. Allah chooses the prophets. This is the explicit message of the Quran, Allah who your stuffy menial mela equity roussillon woman and nurse This is sort of hedge for 75 Allah chooses from the angels and from the people Rasul Allah chooses Allah created all and

then from the angels he chose Jabra he then Mika Elan dystrophy and and others and from mankind he chose Adam manure hand and all of the profits until our Prophet Muhammad Sallallahu Allah He was setting them as Allah says, inserted an amorous 124 Allahu Allah mu Hey fu eh I do receive a letter who Allah knows best where to place his recyle Allah chooses and Allah knows. So it's a fundamental point of theology, that we don't need to go into a long tangent because nobody, you know believes this anymore. It's understood that prophets are chosen by Allah and Allah azza wa jal gifts, the prophets with the prophecy with the white with the revelation. And once Allah Subhana, WA tada

chooses them. And once Allah announces their prophecy to them, there is unanimous consensus. And this is common sense as well, that they can never ever lie about the message. And this is another aspect we're coming to now so of the characteristics of the Prophet again, all of these lectures last two, I think, and then inshallah the next few as well all of that's going to be the characteristics of the prophets. What, what are the what makes them different, some of the things that makes them different is that when it comes to Revelation, and when it comes to describing the revelation, and speaking on behalf of Allah Subhana, WA, tada, the prophets simply cannot lie. They

cannot lie, it's impossible for them to fabricate the truth. They cannot claim that something is from a law when it is not from a law or that something is not from a law when it is from a law woman, a young woman in her in her Illa what you have, he does not speak from his own desires, rather what he says is a ye from Allah subhana wa Tada. No, again, the key point here is that this applies to what's the profit, any profit claims to be from Allah, as for when it is understood that the Prophet is speaking in his role as a human being in his role as a person. We've already spoken about this in many, many, many lectures, many q&a is this has been done. Even the Sahaba understood

this. And that's why when there was a dispute between a couple, husband and wife, and the Prophet system said, Why don't you come back together? And the wife said, Are you commending me? Is this from a law? Or is this just you, you know, trying to act as an arbitrator? And he goes, No, no, I'm just Yani. I'm just trying to act as an arbitrator. So then she refused. She did not want to go back to her husband. But the point is that they understood that this is something that, you know, the Profit System has the right to be a human. And of course, when he speaks on

You have a lot. And of course, we also have the other, you know, the other famous headset as well of the sort of the better one, that when the army place was chosen the famous incident where the Sahaba said, O Messenger of Allah, is this something that a law told you to camp? Or is this something that you chose where you want to camp? And he goes, No, this is something I chose. So then the Sahabi said, in that case, let me suggest another place. And we also have the famous incident of the date pump, and the politicians of the day pumps that have spoken about that in other lectures. So the point being, when we say that the prophets cannot lie, and everything they say is from Allah, we

mean, they can never lie about anything, but sometimes they can speak from their own knowledge. And sometimes they can say from their own experience, but they're not claiming it is from Allah subhanho wa Taala. Whatever they claim is from a law, they can never be mistaken about, they can never fabricate, they can never lie. And that is why there can never be any negotiation. Whatever Allah says to the prophets, they must convey the prophets do not keep anything bottled up that Allah tells them to convey. Allah says, and upon your rasuluh dahlias, Martin zilliqa Robic for in them to file for mobile notary Salah to who or prophet or a school, convey whatever Allah has sent down to you,

if you do not do this, then you have failed in conveying the message of a lot. So we are told explicitly that the prophets cannot keep anything bottled up, whatever comes to them from a law, they must tell the people as well when they tell the people there is no room for negotiation in that message. They do not have the right to change anything to alter. And this is something very explicit surah Yunus verse 15 look this up it is the most exquisite verse in this regard. So Eunice verse 15, Allah says, way that could either imagine a bayonet in one hour IRA or recite it to them clear yet are recited to them. All in Ledin allow your journal report and those who don't expect to meet as

they say it or analyze it had a bad deal who bring another Koran or change something we don't like this verse, then Allah says in the Quran, Allah say to them, that it is not for me an Uber data human to par enough See, I cannot change the Quran on my own. In a table in lemma, you ha la, I only follow what is inspired to me. And in the ahafo in our site, Robbie, rW without him if I were to disobey my Lord, that I feared the punishment of the final day, this verse is very clear. The Orosz did not like certain aspects of the Quran. And the Quran said don't at all and is it harder, oh, but do bring us another Koran.

Or change some verses, get rid of some verses, and a lot responds back, say back to them. It's not my right to change anything. I'm only conveying in number and enter the ID in the article. But I have to convey I'm not allowed to change anything. And this leads us to yet another point. So again, all of these we're talking about some of the speciality is in the characteristics of the profits. Another thing that is of the characteristics of the profits is that because they are conveying their message, the messages of a law to mankind, they cannot take advantage of their positions and negotiate something for themselves because of that message. No, they are the servants of Allah and

they cannot change anything to make it advantageous for themselves. So the other imraan verse 79, Allah says that

Makana it is not appropriate for anyone whom Allah has blessed with, with the with the Kitab and the hikma and the Buddha, that anybody whom Allah gave the book to and wisdom to and prophet who to that song by akula de nasi Kunal Eva Lee bindoon into that worship me instead of Allah subhana wa Tada. No prophet Mercado de Bashar in it's not going to happen. Notice Allah says ma cannoli Basha, which means it's just, it's not possible for a human being that Allah chose. And Allah gave Prophethood and Allah gave a book to an Allah gave and granted wisdom to that once you become a prophet. It is not possible that by the way, the context of this Allah is saying that Jesus would never have said

that he is the Son of God or to worship me. And then Allah says it's impossible for a person who Allah chose to be a prophet, and Humala, so just selected to be the recipient of a book to then go and say to people who don't buy the limb and don't worship me instead of Allah subhana wa tada rather, the prophets only

Say worship Allah, your Lord and my Lord. So, this is very clear that the prophets cannot change the message for their own advantage and craft a new message. In fact, we are told very explicitly, that if they were to do this, then the prophets themselves would be punished in front of our eyes in the most severe manner. And this is an amazing series of verses I want you to look them up. So tell how up verses 44 onwards will tell how but verses 44 onwards that there is a threat in the Koran, from Allah subhanho wa Taala. To the Prophet Muhammad Sallallahu either you will serve as an amazing series of verses, the threat of punishment upon the Prophet sallallahu alayhi wa sallam if the

Prophet sallallahu Sallam were to change the Koran. Now, of course, this is a hypothetical threat, it is an unrealized threat, it is an impossible threat. And in reality, the threat is not to him, it is a warning to us. It's beautiful here, there is no actual threat because the profits could never do something like this. It's impossible. Allah chose them and they could never change the message. But the point being that Allah is demonstrating that if any prophet were to do this, then this this is what would happen to him. So what is this sort of how? Verse 44 onwards 102 or what Allah Baba will, If the Prophet were to ascribe certain statements from him unto us, if he were to make up some

phrases, if he were to say certain things and then say, Allah said this down to me, whoa, whoa, whoa, Allah Allah Baba, aka we bout some some phrases, that's all. In other words, literally, if one phrase were to be added, that is not in the message. If one word one old were to be added, the husband, I mean, who Billy I mean, we would hold him by the right hand for Malhotra and mean whole watin then we would cut off his neck or rosabella SubhanAllah. Like what imagery but why it's not for the profitsystem it's not for the believers who understand it is for the outsiders that don't ever think that this human being can ever ascribe anything to us that is not coming from us. It's

impossible. So the threat is not really a threat. It is an affirmation of the loyalty of our profits over love while he was setting them. And a clear indication that everything in the Quran is from Allah Subhana with the eye that without doubt, we're the messenger to make something up in our name and then ascribe it to us, we would certainly Seize him by his right hand in front of all of you, we would overpower him, you would see a force that holding on to him, then we would severe to his aorta, his his jugular vein, and none of you could protect him against us for my medical, mental health and hygiene, none of you could protect if we were to choose to do that. So all of this

demonstrates that the reality of prophecy the reality of why is that whatever comes from Allah subhana wa tada it is conveyed fully, and it is conveyed without any change, and it is conveyed 100% with accuracy, whatever the Prophet hears, He will convey no change, no substitution, and nothing is added to the message. There's full transparency and that's why all of these verses put together clearly indicate the reality of the prophets being ultimate vessels and conduits of the message of Allah. Allah azza wa jal reveals to them the message and they then pass it to us an altered as it is 100% the original now following from this point, this is the corollary to this point is that because

the prophets are acting as conduits because the prophets are preaching and teaching, basically the message of a lot on behalf of a lot of the most important characteristics of the prophets is that they do not ask for any financial reward in return for their roles and responsibilities of prophethood. In other words, being a profit is not a paid position. You don't get a profit being a profit, there is no monetary reward. The reward is with Allah subhana wa Tada. And in fact, it is a sign of prophethood to not get compensation for their preaching and teaching. No prophet ever, ever got a compensation for prophesizing for preaching for delivering the way for teaching the people

what needs to be taught. And this is something that the Quran is very clear about. Allah says in the Quran

that Noah says to his people,

Well y'all call me Let us Allah kumala Hema in Nigeria Illa Allah, Allah, all my people, I'm not asking you any money, my budget is with Allah subhana wa Tada. So the very first Rasool he says, Let us Akuma Rahim Allah don't give me any money. The prophet who would says to his people, why are called me the Asada Kamala Hydra in Nigeria? Illa Allah Allah the photo, Ronnie after that, after all, all my people, I'm not asking you for any other. I'm not asking you for any reward. My agent is the one who created me will give it to me, don't you understand? In other words, none of the prophets ever received a payment for their services from mankind, not just a monetary payment, no

payment was ever given of this dunya. In fact, on the contrary, they had to suffer. And our Prophet system himself says in the Quran, Palma slo comala him in aged in Walmart. And I mean, and we'll take a leaf in, say, I'm not asking you for any edge or any reward or any compensation for this magical element. And I'm not asking you for anything, nor do I pretend to be somebody whom I am not. financial compensation is not permitted for the prophets for their preaching and teaching. Now, to be a little bit more precise, the some of the prophets may earn via political issues, but not via Prophethood in and of itself, right. So we're going to come to this point here, that of course, it

is allowed for Muslims, it is allowed for everybody else outside of the profits, to earn financial compensation, in order to do religious services for the greater benefit of mankind. Our Prophet sallallahu alayhi wa sallam said, and headed isn't body, the best salary that anybody can get is to in order to teach somebody to hold on, right? That the most rewarding salary, if you're going to pay somebody for anything, then the most blessitt payment is that you're paying somebody to teach yourself or your children how to read the Quran, right? So, and this is something well known, and of course, the Imams of our communities and religious teachers and whatnot, they're going to get their

salaries, this is allowed for the oma, but the prophets have a higher standard. And for them, it is not something that is allowed. So the prophets did not earn any money from their preaching, and therefore all of them without exception, they had professions by which they earned their income. Our Prophet system himself told us that at some point in their lives, all of the prophets were shepherds, all of them. So they were shepherds at one point in their lives. And even our Prophet Muhammad Sallallahu it he was sending was a shepherd when he was a teenager. And of course, our scholars, they comment on this. And they say that, that being a shepherd, many things happen because

of it. Firstly, there's many, many hours of long solitude, you're away from mankind, this causes you to think and to reflect, also, it teaches you humility. Also, being with sheep and being with you know, herding animals makes you a very humble person, and the prophets must be humble. Also, they say that, you know, when you're interacting with these animals, it brings out a level of compassion and gentleness that is needed when you're going to become a prophet. Also, when you're a shepherd, you must be extremely patient. Also, you learn how to deal with different types of, of basically animals, the stubborn one and the easy one, you learn to differentiate characteristics, and then

deal with each one in a manner that is beneficial for them. So all the prophets were shepherds at some point in their lives. And apart from this specific prophets, we know they had specific jobs and deeds as well. Our Prophet sallallahu it was send them said that Mercado had on Tom and hot high ramen and yet column anomala Yeti heat, that no one earns wealth, that is more pure than to earn from manual labor. And then EBU law, he would the Prophet of Allah derwood, he would eat from Armenia, he would eat from his manual labor. So even the Prophet die would would do things that would manual labor that would then bring that income for him and his family. And of course, that was

a metallurgist, if you like that would, you know, would carve armor out he would take, you know, iron, and he would make things with it, and then he would sell, he is literally going to sell, and that's going to earn a money for him. And of course, our Prophet Muhammad Sallallahu it he was setting him then also became a businessman, after he made Khadija he managed even before the marriages, you know, that he took on a managerial role for her and that earned a percentage of money and then you know, afterwards as well he managed Khadija his wealth and so on and so forth. Now, just to point out here that in case somebody says, oh, but later on, you know, the process of in

Medina did have some wealth that was given to him. The response to this is that some of the profits yes indeed Allah bless them to acquire money.

Via political issues and conquest and leadership, but not via teaching and preaching, none of the prophets were ever paid for being prophets, none of them, even our Prophet system. Even at the late stages of Medina, the King David was a king. And he had wealth from his kingdom, because he is the king. But he was never paid for being a prophet. He didn't get any risk or money for teaching the people what needed to be taught. So we have to differentiate between those two roles. Yes, indeed, in the later part of Medina, our Prophet system was gifted, you know, gifts because he was the leader of the state, right. And he's negotiating treaties and what's things are happening here. And

so his role as a leader is different. And indeed, some risk some habits were given and others of this nature, this something well known the the, the guardians of FedEx, and what happened at high bar, these are things that are well known, but that again, was as a leader, and not something that as a prophet per se, no prophet was ever recompense, sated. No prophet received any salary, any remuneration, for being a prophet, and for preaching and teaching the message of Allah and that is crystal clear in the Koran, it is not allowed for them, it is allowed for the nonprofit's everybody less than them, it is something that is permissible, and we thank Allah for this otherwise, there

would not be any religious institution, because in the end of the day, we need to teach our children the Koran and teach, everybody needs to be earning the risk. And we think a lot of processes and explicitly allowed this and that's why there's no controversy in this regard. So this is another unique thing about the the profits, and that is that they do not get any risk any students via their profit to the of the speciality is as well of the prophets. And again, much can be said, we're going to have to, again, continue this in our in our next lecture, but of the speciality of the prophets is that all of them, they have a higher code of conduct, they have certain issues that are allowed

or not allowed for them. And the rest of us don't have the same levels if you like. And so there are a number of tidbits that we get, we don't have the whole, you know, book, if you like have a special to them, we don't have you know, that which is only for them, because obviously that's not something we need to be aware of. However, certain things occurred in the life of the prophets of Allah Friday, who was said them. And because of this, we know that there's a higher conduct that is required of him that is not required for the rest of the oma. And there are aspects of interacting with other human beings that might be helpful for us, and how long for the profits, mobile for us,

permissible for us, but not permissible for the profits or wajib for the profits and not wajib for us. And there are many instances in a bar that is well known. There's an entire chapter is done. For example, tahajjud was obligatory for the Prophet sallallahu. It he was setting them tahajjud was obligatory, he didn't have an option, whereas for the rest of us, it is an option as we are all we know it's not something obligatory for us, but for him, it was obligatory also, in the Battle of the famous incident occurred when the Prophet sallallahu alayhi wa sallam asked the Sahaba what they should do, and they differed amongst themselves. Finally, those that were younger said, we're going

to go fight in the field. And so the process of entered his house wore his armor. In the meantime, the companions they, the elders, and the wiser, wiser once said, Why did you do this we should have followed his advice. So when he came out, the Sahaba said, O Messenger of Allah, we've changed our minds. We're now going to fight in the city and the prophets Assam said what famous incident he said what, in the whole lesson in Albion, either levy said matter who and Yamaha had your party, it is not allowed for a profit once he has worn his armor, to then take it off until the battle has taken place. In other words, there's a shadia that is higher for them and not for us. There's certain

rules and that Shetty I that apply to them and have them once the Prophet has worn an armor, he cannot put it off. Otherwise people might say I would have been the head this and that and what not No, not possible. The prophets are not allowed to take off their armor until the battle is over. Right? So now it's too late. And so they went and they fought in the Battle of boyhood and what happened happened also we have the famous incident in the conquest of Makkah very interesting incident which again, shows you the prophets have a higher level than us, what is allowed for us might not be allowed for them. And the story is very detailed. I mentioned it in my car again so

many years ago

that particular compat a particular

person was on the, the know the, the list of people who should not be allowed, you know, entry to Makkah. Right. So if you remember the story in the conquest of Makkah, there was a list of people that the process and said, If you meet any of them, they should not be forgiven they because of crimes against humanity because these people were too evil to be forgiven. Okay. Now, long story and I went to over it in the Sierra that one of them and he had, you know, a relative and the he used the relative to, you know, be brought into the camp covered up. And because the relative was, you know,

somebody that, you know, the Muslims knew and respected for legitimate reasons, obviously, so nobody cared about his companion. And so he brought this this one who was supposed to be executed, he brought him directly to the Prophet salallahu it he was selling them, and then the shawl came off. So this was the man who was supposed to be executed on site. And now he's being brought by one of the Senior Companions, and put in front of the prophets of Allah whitey who was sent, and when he took off the shawl, so

the companion said that Oh, messenger of Allah, please accept the base of, you know, so and so the man who was supposed to be executed, so the prophets are some raised his head. And he looked, because this was the man that had done long things that you should not have done right. And three times, the request was given, except his base, and the process and did not utter a word. He didn't say, a single thing. And this is a typical, because, almost, and I'm not aware of any other incident in the entire series, where it was this awkward, I'm not doing anything of this nature, that anytime somebody came to the process of them that had done a crime, immediately, forgiveness, no problem,

whatnot, multiple times. But this particular person, because of his past and whatnot, there was silence, a second attempt, silence, a third attempts, silence, and then finally, finally, seemed somewhat grudgingly, the acceptance was given. And then the man was happy and left, when the man left the profits of the law. While he was Selim said to the rest of the people around him, wasn't there any wise man amongst you? Who could figure out what I did not take his allegiance, that I did not want this person and therefore, follow the commandment of execution? Because again, there were a list of you know, six people, if you remember the story from this hero that killed them on site

doesn't matter where they are, they have done enough crimes. And this is one of those right? So the Prophet system once the man left, he said, Wasn't there a wise intelligent my Couldn't you figure out? I mean, you saw me three times not doing anything? Why didn't one of you stand up and execute? And they said, the artists will Allah, we do not know what is in your heart? Why didn't you make a motion with your eyes?

Why didn't you do that? So that we would know and get rid of.

So you know, what our professor said, it is not allowed for a prophet of Allah to act treacherously with his eyes. As part of the What an interesting tidbit here, you know, when I go like this, right, it's not befitting the dignity of a prophet to do that. When I motion to you, such that the two of us are looking everybody who's not looking, this is a secret communication, right? So he called it How are you? Okay? It's a treachery of the eyes, because my tongue is silent. People around me don't know what's going on. And I'm just looking at you and I'm going like this or that or whatever, you know, secret Morse code or whatever everybody, every culture has I communication, every culture,

right? Things that you look at, don't look at even how you look at there's a culture everybody understands this, right? And it's permissible for us. But what did the profitsystem say? It is not allowed in the Himalayan Berlin Abbey, it is not befitting for a prophet and takuna who are in the to the iron that his eyes have this type of betraying language, right? So he explained to us another aspect of the Sharia, for the prophets of the prophets have a higher standard than the rest of us and again, much, much more can be said, but inshallah with this we're going to wind down and and conclude this particular lecture for today, with the understanding that inshallah we're going to

continue from where we left off, there's still a lot more to do about the speciality is that are unique to the prophets that others are not are not given. I mean, there's a lot of interesting things that the prophets have, you know, and we're going to go over them in a lot of detail of them is that the prophets choose when they can die.

They're asked permission and if they don't want to die at that time they're they're allowed to another time which has happened with the Prophet Mossad is set up that they're given that that choice they're not surprised by their death the angels ask them and these are the things that we're going to come to that the prophets have many speciality is that we do not have an all of these spiritualities do not change the fact that they are fully human flesh and blood they need to eat and they need to drink and many of them get married most of them got married and have children which means they are biologically normally human, everything is human about them and yet as well they have

certain privileges and perks and blessings and speciality is that rest of us do not have inshallah with this we will conclude for today, we're going to take a break for the month of Ramadan. And we ask Allah for life and for Sophia and for Eman And for taqwa and we ask Allah azza wa jal to accept our cm and our pm and our fasting under the eyes. We ask Allah azza wa jal that he allows us to resume the series after the month of Ramadan until then chisako mala who fail on set on why they call morphettville what he will balk at

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