The Stories of The Prophets #12 – Regarding Using Judaeo-Christian Sources

Yasir Qadhi


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humulus shavon Raji

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Bismillah lungu Rafi

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call them

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I set on wanting to live or what I cast with him did in Dallas. So that's what Salaam, Allah rasulillah. While early he will be here, woman, welcome aboard. Welcome back to another lecture and episode about the stories of the prophets. And we are still in our preliminary series. Now last week, I began the lecture by saying it will be the very last of in the introductory lectures, let me shall again claim the same thing this today. And let's see what happens in sha Allah with data loss, it goes proven wrong, because in my typical tensions and going over various material, as you are aware, Time went by, and then the end of the episode was reached. So let's see what we can do today

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in shallow Dad, I wanted to begin by summarizing some of the main sources of the topic of the stories of the prophets, because that's something that we all have to be very curious about, where do we get the stories of the prophets, from our own tradition from our own, if you like history from our own intellectual discourse, it is interesting to note that there are hundreds of books written in modern times about the stories of the prophets. However, if you look at pre modernity, if you look at from the beginning of the codification of Islamic sciences, up until, let's say, the 1900s, you know, of the CEA, basically 100 years ago, it's actually very interesting to note that we do not

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find a lot of books written specifically on the genre of the stories of the prophets. Now, some of you will immediately say, hold on a sec, I saw with my own eyes, the famous also ambia had been Kathy. And if you are a little bit also aware, you're gonna say obon, isn't didn't emammal probably also write stories of the prophets. And we respond that, in fact, both Ibn katheer and authority and in fact, more than just these two, did not specifically write about the stories of the prophets as a separate subject. On the contrary, these were historians who wrote large books about history. And in volume one section one day began with the stories of the prophets. So what we find in the

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bookstores, the stories of the prophets, baby calf here is actually section one volume, one of a much larger project that he did about the history of Islam. And these histories run many, many volumes. And they talk about the early the Sierra, the Sierra Nevada shoe, the buses, the oma years, there are buses, you know, all that happened, the invasion that the towers, whatever, you know, has happened up until their timeframe. And to begin the narrative, they have some introductory chapters. So even Cathy's entire translation that we find are even in Arabic, is in fact introductory chapters. They're not even it's not even a full volume, to be honest of his of his treaties about

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history. And the same goes for a public event of authority has not been translated into English as far as I'm aware. Let me take that back. It has been translated in a academic translation, which is not available in popular print, but it is available. If you're willing to splurge a lot of money or if you go to academic libraries, you will find the property's history entirely translated. It is very interesting to note that other than these two Avianca theatre and a poverty generally speaking, and even they didn't specify, it is not common to find any author of repute, any scholar who wrote a specific book about the stories of the prophets. So then where do we get this information from? We

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get it from the books of Tafseer primarily. And we also find tidbits in the commentaries of Hadeeth. And this is where we're going to have to mined from within our own tradition, which we know about the stories of the prophets. So every time Allah subhana wa tada mentions the stories of the prophets in the Koran, and of course, the Quran is full, almost 1/3 of the Quran, as we said, is stories of the prophets. We can go back to dozens of Tafseer there are no exaggeration, over 100 Tafseer written in early Islam up until proven eternity, actually more than 100 but any there's maybe around 30 or 40, that are the references in mainstream, you know, you know, Sunni Islam and

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these 30 or 40. And of course, there are more than I'm saying these are like the main that could talk

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October, you can talk about how we, you can talk about the syllabus or you can talk about Akasha as a machete, you can talk about hayyan. All of these famous books of the serial, but always tafsir also has a lot of stories, commentary about the stories. Of course, even Katia, the famous historian also wrote at the seat of the Quran, the same even Kathy, who has the costs for MBR. And he wrote a history, he also wrote a book about Tafseer. Interestingly enough, on top of it all sorts of history and also wrote sfcu. So if you look at these early books of Tafseer, from beginning from around, you know, 250 300 injured a drop all the way up until, you know, seven 800 hidoe. A, you find, as we

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said, around 30, or 40, standard books of Tafseer, that any, you know, scholar would have hid in his library, or at least have access to. And within these books of the year, you will find snippets tidbits, you will find phrases here and there that are narrated from within our tradition, about the stories of the prophets. Now, the question arises, where did these authors get these tidbits from, we'll talk about that in 510 minutes shall love the dialogue. Other than this, interestingly enough, we do not find that many books. Now there are one or two books, they're just going to reference here just so that you should be aware of that.

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Just like in any civilization, just like in any culture, you know, you have the scholars, you know, you have the intellectual giants. And then you have the figures that are more

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literature based more, you know, novels, writing more mythologies, more storytellers, right. There are one or two storytellers there are one or two books written by people whom most of the you know, average. And even the students of knowledge, haven't really heard of that much. And these are not scholarly references, but you should be aware of them, because I'm talking about the sources of the stories of the prophets. And I just want to point out that I am not going to reference these books at all, because they are not reputable whatsoever. They're simply mythologies or fables, if you like written by figures who are more interested in stories than in academics, they're more interested in

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fables and in simply narrating anything that they might have heard. And remember, you know, pre modernity, remember, civilizations have old, you know, the level of knowledge and the level of intellectual discourse was very different than it is now. So we have a number of books that you should simply be aware of, of them is a book called The Allah is super majorities, which is actually a book about the stories of the prophets written by a third of you who died for 27, hedgerow, and entertainment, others who say, they say that he himself was a righteous man in his own life, he was a good man. But he didn't care about authenticity whatsoever. He simply absorbed everything without

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a filter, and then put it into his book. And the even more apocryphal book, which is actually a very bizarre book written by an author that we don't know anything about. Really, we don't have you even have autography. All we have is a name, that Mohammed Al kisai, he wrote a book called puzzles for MBA. And of course, also MBA, this person died roughly around 500 hegira, as well. By the way, this LSI is not the famous LSI was the grammarian and the audio of the Quran, this is a key side that lived 127 like 150, here's your era that you were very early on. We're not talking about that guy. We're talking about another person with the same last name, but a different first name. Well, I'm

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gonna decide who really was basically a storyteller, that's all that he was, he didn't have any scholarly reputation. And he compiled fables, it's literally legends. And again, all you need to do is read the first few chapters, you know, the notion of the earth being on top of a whale, this is literally what is found in the book, you know, and these exotic creatures and what that is just literally, you know, like 1001 nights of data later, you know, you know, these types of, you know, sex fables or something. It's something of this nature. So it's not a scholarly book, but it has been translated into English it is available in popular print, you will find it on Amazon and

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others, fossils will ambia or the stories of the prophets by Giza. Please be aware that this book, firstly, it's not the famous as you say, a lot of people misunderstand even some students of knowledge. They, they they mistakenly say this is the famous of design know, the famous circus, I lived at a different time, different era different place. And he was a scholar, this person is not the famous one. He is really somebody we don't know anything about. But he wrote a book that became popular amongst the masses, you know, the basically trash journalism basically type of stuff. And it is just a bunch of exotic fables, you know, not no heads nor tails, as we say in English, but it has

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gained traction in some circles. And it was translated into Persian as well as translate into Turkish. And then, two decades ago, I think three decades ago, it was translated to English and it was then published as destroyers of the prophets in Islam and whatever. This is not a book that we read.

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difference whatsoever. It is folklore and legends. It's not even, you know,

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Australia Two, two, which is we're going to come to in a few minutes. Now, the point being, and this is a very interesting topic that I wish we had more time to go into. It is very interesting to note that the topic of the stories of the prophets has not been given the type of dedicated attention that we now find this topic having in our discourse and vernacular. If you walk into a bookstore in Arabic or English about the stories of the prophets, you will find, as I said, dozens of books written in the last two or three decades, but asked about books written pre modernity, specialized in stories of the prophets, even cathedra does not count because you didn't, he didn't intend to

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book just for the stories of the prophecy intended history. And they took, as we said, section one, Volume One, and so it's there, but it's not he didn't write a book just about the stories of the prophets and a buddy, you will find it as well, he didn't do that. You will be hard pressed to find a reputable scholar who wrote a book just about the stories of the prophets. Now, why is this the case? Well, we can only surmise or guess why this is the cases. But I think one of the reasons for this is actually very interesting. And that's why I'm pausing here and going into a little bit more detail. And that is that a lot of people have a misunderstanding a superficial understanding that

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knowledge is a done deal. Knowledge is a stagnant discourse that once you've done something harmless that is it, you can shut the book, close the chapter, you know, undestroyed lift the pen, and there's nothing new to add about our knowledge. And this type of mindset is not only incorrect, it is easily disprovable, even though sometimes even rude Mr. feel this way, it is easily disprovable knowledge of any field is vibrant, it is organic, it grows knowledge, even if the seed and Hadeeth it's you're not going to you know, find new hobbies. But new interpretations, no problem in new ways of understanding new linking between the chains, it can be done, no knowledge is absolutely

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stagnant, you can always bring something interesting and new. And so much has been left for later generations to build on earlier generations. And there are many reasons for this of them is that we build on what we know. So the more we discover, the more we grow, the more we have access to books that were you know, lost or forgotten or, or marginalized, or even the more we know about other disciplines, because now we're talking about Interdisciplinary Studies, right? We're bringing in aspects of philosophy and history and sociology and anthropology, we're rethinking through things. And sometimes that's dangerous. I'll be the first to say that, but sometimes it's very, very useful.

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And if you do it properly with the right attitude, so much can be gained. So here we have a simple example. Why do we not find our early roots? Taking this topic of muscles will ambia and making it into a separate category? Why do we have to go through the tafsir and read many, many volumes and then we find snippets here and there. Even in the Tafseer books. We do not find the story of Moosa A to Z, the story of our own agency, we don't find it in chronological order. We simply have a commentary of the Quranic verse, whatever Allah is talking about in that particular chapter, they explained it, and then they move on. Why not? Well, as we said, we can only surmise. But one of the

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things that can be said is that

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minds change cultures change, levels of education, change perceptions of knowledge, change how you view the world changes. And there's nothing inherently wrong with that. We don't have to idolize or idealize an earlier era of 100 years ago, or 500 years ago, we don't have to discredit them. But we don't have to take them as our end all and be all minds change organically cultures change people's perceptions of matter and reality changes. And there's nothing wrong with this. It is what it is, we deal with the reality as it comes. And therefore in our era, there's a huge interest in the stories of the prophets that was not there, the way that we have it the way that we're interested in the

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stories of the prophets. We don't find it 100 300 500 700 1000 years ago, the way that we want we want to find the entire stories of Adam it said um, and it is it isn't a matter of No, no. It's how we want it all in chronological order. We want to have a book or wouldn't have a series of lectures where we go over the entire stories of the prophets, you're going to have to go to modern references for this you will not find them in classical sources, the way that we are interested in an analysis of what of what each of the prophets did and said the ethical and moral lessons to derive, you know, try to link that to archaeological excavations or other aspects of history. This is something that

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so much can be done, and even the series of lectures that I am doing, it is

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Really just the beginning of so much more. And that's always there's always more to do, you can always come to an ancient topic and old topic and give it to fresh look, rethink through it. And I hope inshallah to either my previous series that I've done all of them and show that they've demonstrated that for you to see it or that I have done, you know, so many years ago, and Sheldon is an example of that nothing new was brought in terms of an actual fact I cannot invent something new, but synthesizing trying to understand and analyze the relevancy to our world, you know, trying to rethink through things that maybe you know, some of them I had one view, but it was a majority

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minority view. So that's something that we can bring to the table. Another point that can possibly be added is that this is an interesting point is that we now have a philosophy of education, call it a a pedagogy, we now have a way of wanting to teach others. And we understand the importance of the narrative and stories when it comes to teaching. Of course, the Koran preceded us in this because that's where 1/3 of the Quran is stories. But we now understand that stories serves a mechanism or a tool in how to convey information is one of the most powerful mechanisms to convey morality, to convey ideas, and we understand this better than perhaps some of our predecessors did. And if you

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look at any educational, you know, philosophy or narrative, if you look at the pedagogy of any school, you will understand that of a modern, you know, psychologists have have have understood this reality. So our mindsets, therefore, are tuned differently. And we as a product of our modern times are also interested in studying our classical history in a different manner. Perhaps one can also add that we are in increasingly interacting with Judeo Christian civilizations in a manner that perhaps you know many other earlier Muslims did not because again, realize that it is somewhat of a modern phenomenon, somewhat of water. There are certain exceptions like under loose or other places,

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but it is somewhat of a modern phenomenon, where Muslims are a minority amongst a much larger civilizations, and we see and know their cultures and their backgrounds so much more. So perhaps our curiosity is piqued in different ways. And we are very interested in especially the commonalities because the Judeo Christian civilization also views these profits with respect. And so we want to find what is common between us and what is different. So anyway, all of these are potential reasons about why this topic was not given the type of emphases that we are now giving it in our era, especially as we said, for the last, you know, 50 or 40 years, and especially in the last, I would

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say, two or three decades, from the 1970s onwards, the quantity of books that has been written about puzzles that nambia you know, I was for the purposes of our talk, my talks that I'm doing, you know, I was buying and researching and downloading and after a while you understand you have to choose, there's simply too much to do. And there are different types of books you have the basic books for children, you know, of the best of them is by the famous Indian scholar about hessonite. Another way to load humble, the apostles will ambia, which is really one of the best books written for children. And it has been translated into English and other languages as well. It's written in very simple and

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easy Arabic. And it's a very simple introduction to this topic. And then you have specialized books, I have a number of PhDs in my library that are specific for let's say, the story of one prophet in the Quran or for example, Hadith about the various prophets for example, so, you have very advanced books that are very specialized in a particular field and niche and then you also have a lot of general introductions to the stories of the prophets and each one of them has its pros and cons, its methodologies and so on and so forth. So, the point of this first point was what are my sources? Their response is there is no one source I was asked this question a lot when I did the setup and if

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you go back to my set of lectures in the first two or three lectures, I went over some of the sources and I categorize them and I mentioned them and then for the rest of the Sierra, I referenced them when it comes to the fossil ambia there is no easy list at all. And I can't give you any list on the contrary, for every single topic, I will have to go to different sources and there are different genres of sources obviously primarily, the first jhana we turn to is Tafseer as we said, and then we turn to the books of history of Baba Unibanco here and then we turn to other I mean obviously the the commentaries of Hadeeth as well, but in my particular case, as I said in my very

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first lecture, I will actually explore inshallah unexplored territories, I have a different worldview, a different mindset, and I want to go into details and tangents perhaps that perhaps are unprecedented and I do understand, as usual, that will get me into my typical trouble and reputations, but so in Soviet insha Allah, Allah is the final judgment, the Hereafter, and after we leave this world, our legacies and history shall also be our judges will then ask Allah azza wa jal for acceptance and ask Allah as usual for what I say to be of benefit for discerning

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People even if it shakes some people's minds, or they are a bit hesitant to have anything new, because again, it's a mindset, right? A lot of people simply don't want anything new. And if you bring them anything new, they think that automatically should be discredited. Who are you to bring in what not that it's not a matter of who I am? Or you are, here are the facts. This is what we have to say, here are some of the problems, how can we interpret them? And there are major issues or problems there are, you know, controversies that come up, right? How do we explain, for example, the commonality of let's say, the flood myth, okay, how do we explain that there seems to be some type

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of back and forth between Babylonian civilization between, you know, ancient sources, human there would have to come to these questions. And, you know, obviously, our earlier scholars were, you know, they had a different set of parameters and different knowledge that they're dealing with. They don't have to worry about commonalities between this and that, and differences or archaeological evidence, for example, right. Is there any archaeological evidence of any of these earlier profits? What if there seems to be a disconnect between what history tells us based on archaeology versus what tradition tells us? What do we seem to do? What do we do about that these are areas that are

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interesting, they're unique, they're unexplored, and I will try my best to at least begin the discourse and you know, if I'm right to this from Allah subhana wa tada if I'm incorrect, it is from me, and it is from the whisperings of shaitaan, but I hope that at least by sparking this discussion, other people will raise the bar and bring forward something new. So I will go beyond just the standard narratives and traditional stories that are founded in Katyn and others and I will explore other aspects and you will then shall to see this in the course of the the lectures that I am giving. Now, when it comes to sources insha, Allah to Allah, I will try my best to reference

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everything that I say, in a matter that is sufficient for the advanced students without harming the narrative style. Because again, the point is that this is not an academic book, this is a series of lectures. So I need to balance between those that are just interested in you know, the end result versus those that want might want to go deeper. So what I'm going to try to do is, if it's something in the Quran, or soon now quickly reference it, if it's something that is in another source, I'll also try my best to just point out well, we learned from this source, or even Kathy says, or something of this nature, so that you will understand where I'm getting this information from. And

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obviously, I'll bring in historians of other civilizations as well, Western modern historians are talking about the archaeological ruins, let's say. So for example, there's an article recently about the cities of Sodom and Gomorrah, and the potential realities of these cities having been discovered, you know, in the land that is around those lakes, the Dead Sea. And so that's something that's interesting. So do we have archaeological remains? The issue comes about the omad and the moon, we have remains that are alleged to be the people of the moon. Okay. There are certain questions that arise because historically, what we learn to be those archaeological remains, they do

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not dates back to when some would would have actually lived, they date back to 100 200 years before the content of the prophets of the law while he was setting them. And that doesn't quite match up. So again, these are questions that arise, we're talking about the the civilizations in muda Insightly, right, that if you date them, archaeologically, they go back to around 400 or 300 BC, many of those remnants there,

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which is basically 200 years or 150 years before the coming of the Prophet sallallahu or you send them but that does raise a problem because between Risa and Warhammer source, and there was no profit, there was no rosu there was no nobody that came. And yet, you know, people think that is the time of them would. So these are questions and again, by the way, I'm not answering it today. I'm just simply saying, with my utmost respect to our scholarly tradition, as far as I'm aware of these are questions that are simply not discussed in our earlier books. And that's because they have a different mindset and they're they have their own ways of looking at things and they have certain

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facts that you know, they're content with and we have another set of facts that we have to deal with what do you do when carbon 1414 dating and when histories of other civilized we have an again, a way to attach it here? We have historians of Roman of other places mentioning these civilizations, the the the remnants of the nabateans and their descendants, which is muda and Slavic, right? And so everything matches from one angle, but it doesn't match from another another and that is that as I said, if these are the remnants of the mood for example, how do we understand explain this so again, I'm kind of jumping the gun here when we get to them with our data set. I'm sorry, slider, Hadley

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has set up so that will fit on the side of holiness salam, the people of the moon, when we get to Saudi Arabia Salah we will discuss these issues. My point being, I'm interested in that that's the way my mind works. I want to go down these areas and tangents. There's no question

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That in exploring these difficult questions, I'm going to be bringing things that are new. And it's going to raise some eyebrows and questions. A lot of people reject a lot of people problematize. So be it present a better position. That's my challenge. If you disagree with something, no problem, I am simply presenting my own evidences and research and I expect you to then raise the bar, answer the questions that I bring, and then maybe present a better alternative the end in the end of the day is simply an opinion. And there's no need to you know, how to do all of the types of reputations or whatnot, that's really not something that I'm interested in any case. So, this is our first point

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by the we will have two points today, shall we and then we are done inshallah for the introduction. So the first point was the sources and I explained that we do not have a standard list. Unlike Sierra, where we have a standard list of sources, even hishammuddin is how, you know, in Wall cleaning, we have a standard list of sources, these are the primary sources that of this era, we do not have an equivalent in bustles would be rather what we have is tidbits scattered across many genres and disciplines. And we now have modern books that are basing much of their writings on these genres and disciplines. And then we move to the second point, and they're also basing it on a very,

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very interesting source. And this is going to be our second point. And our final point for today. And that is

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one of the main sources of the stories of the prophets even found in the books of tafsir because again, above all, we for example of poverty, he died 300 1100 and October is talking to us about that is it his setup and it is probably lived before the time of knowing how does the poverty know the details of Idris Salah? Where does he getting it from? If you really have been conceived and it's like, you know, 200 pages of English three pages of English, you find fact after fact and point after point. Boise getting it from? How does it been kids here who died 774 How does even to hear you know what I love to know the details of is how funny his sentiment is household and the children

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of his house, where did he get this from and is married or what happened there and you know, units and whatnot where is he getting it from? Here we get to one of the most controversial aspects when it comes to assessment and BIA and that is the issue of what is called an Arabic it is Surat ie the source a Viet know what is the Israeli yet the Israeli liat are the sources the references that are used by the Judeo Christian civilizations and have been adopted by Muslim ruler. This is what Israeli adorbs

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These are facts and narrations whose origins are not the Quran and Sunnah. Because if it's the Quran is from Allah subhana wa Taala if it's the authentic student, it is from the Prophet says and I'm which is from Eliza widget, because He never says anything of his own mind Walmart at the White House. So the origin soon they give us a very, very, very skeletal information about the profits, the origin and soon enough does not come with a single date. Not a single date is reference. And why would it because the history calendar was invented after what date would the put on use, what date would The sooner use, there is no date. The origin is sooner does not come with a chronology

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whatsoever. It does not mention a detail I should say obviously, very briefly, Allah says that, you know, sometimes they after them came and before them very, very briefly very generically, but a detailed chronology of who came first and who came second who came third, the Quran and Sunnah does not mention that whatsoever. How do we know that Idris came before knowing? And after either? How do we know this information? Well, this is where we come to Israel easily. And it is something that we need to discuss. And that's what we're doing right now. So the Israelite Iliad or the Judeo Christian sources that our earlier scholars took from and the fact of the matter the undeniable

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reality is that the bulk of the information about the profits that we have, even in our Tafseer books, including a buddy and belva We aren't so many books, and the bulk of Ibn katheer is possible ambia is not coming from the Quran and Sunnah. It is coming from Israel iliacs it is coming from Israel yet. And the topic of Israel India deserves a much longer topic. It is something that concerns the scholars of the sea. And it concerns the scholars of the hustle sort ambia genre, but we can begin by pointing out that our Prophet sallallahu alayhi wa sallam clearly has a number of a hadith about this topic of getting information from the

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Judeo Christian sources, and the most famous of them reported in what's the name of Ahmed that Abu hurayrah rhodiola. One who narrated that the people of the book would recite the Torah in Hebrew. And then they would explain it in Arabic to the Muslim this in the lifetime of the prophets a lot. Why do you set them so they would recite the Torah in Hebrew. By the way, the older New Testament were not translated into Arabic. For the first century or so of Islam. The earliest Arabic translations occurred way after in the time of the obedience, when the Prophet sallallahu wasallam lived when the Sahaba lived. The older New Testament did not exist in Arabic as a book, rather, they

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were written in Hebrew. And we have authentic reports, the prophet system saw it in Hebrew. And, you know, they showed him the verse of the retromer, the stoning in Hebrew, it did not exist in Arabic. However, the Jewish people would recite it in Hebrew, or the Christians was headed in Syriac that was the language that they use or Aramaic as well, but Syriac was the common Christian language. And Hebrew was the common Jewish language of the Scriptures. And then they would explain it in Arabic to the to the Muslim community. So our profits a little off why they said them said it to the Muslim community interacting with the Jewish community of Medina, LA to San Diego allocatable. well

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educated people do not believe what the People of the Book said, you do not negate it, do not believe I do not make it but rather say be lovey dovey zelena we believe in. And we believe in what has been revealed to us. And we believe in what has been revealed to you. And our profitable, Walmart, also said, will not write anything from the other than the for whoever writes anything other than the moron, let him wipe it away. This is the earliest information you can write in later, it's not

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early to talk about it. And then he said to I'm very sorry, that was published and narrate from the children of Israel, and do not find that to be problematic. In other words, he says, go ahead and narrate their stories. Go ahead and learn from them. Go ahead and take from them. And don't worry. Now this seems to give an open license. There is another narration which problematizes and that is that once I will talk to civil law writers that came across

00:32:27--> 00:32:28

who's trying to read

00:32:29--> 00:32:32

something from the Jewish scripture, you

00:32:33--> 00:32:47

know, this is an interesting question, Is that how you can access this? Was he going through another Jewish person? Was he what was he trying to read Hebrew on its own? We don't have those details. But he was trying to learn something of the Jewish

00:32:48--> 00:33:35

law and our profits in the long run. He said, I've said that will law he I swear by a law if Moses were alive right now, he would have no option but to follow me. Now this seems to indicate that the proper system is forbidding political football, from learning Jewish sources and Jewish literature, Jewish theology is saying, Why are you doing that? Even if Moses were likely to follow me right now? Because I have superseded you know, the previous? How do we reconcile all of this? So our scholars have sent me My mother was asked about this, and he said that we are allowed to narrate from them. Those stories that are Western that are good hours for that which we know to be alive, then we

00:33:35--> 00:34:08

should shut and close their scriptures. So my Malik said, if this seems to be good, at least generically, okay, it's fine. They go ahead. And However, if the story contains false, who uses the prophecy of shoot of murder of incest, as I explained to two lessons ago of rape and pillage, in which some of the good old testament prophets are accused of murdering a person to get to floodwater, it's that type of stuff that we do not narrated, except to warn against we do not narrate it except to warn against it. As we've been saying, He

00:34:10--> 00:34:21

says that there's three categories of literature. The first is that it affirms what is our sources? So we go ahead and nerese so the stories of Adam and how work

00:34:23--> 00:35:00

the skeletal, you know, realities are the same, the temptation of the release of this skeleton reality, so we can find their sources. The second is that which expressly contradicts so for example, the claim that you know, the property's committed murder, or they committed incest or whatnot. This goes against our theology, so we're not allowed to narrate it except to warn against and then even me, it says the third category is that which gives us details that are not found in our scripture, nor really contradict our scripture. And he said, This category, that it is permissible

00:35:00--> 00:35:11

to narrate, but we should be cautious and weary, we should understand that this knowledge could be wrong and couldn't be corrupted. But there's no sin per se in putting them

00:35:12--> 00:35:40

into our books and our and it is this essential paradigm that the bulk of erroneous folders folder, and you will not find any of their CDs written in the first five 600 years in which its authors completely refuse to take any hysterectomies. yet. Some authors are far more approaches or idea than others, no question about that, right? You know, it probably, for example, even the property has a lot of ideas. It is

00:35:41--> 00:36:05

obscene. And by the way, what makes it even more complicated? Where do these ideas come from? Did a property himself read the Jewish scriptures? Well, maybe he did. But in reality, he didn't need to, because much of these ideas, actually comes from our own scholars of the earlier generations, some of them even so how industries is very, very,

00:36:07--> 00:36:13

we don't have time to get into maybe I do have more advanced classes I teach. And I teach classes.

00:36:15--> 00:36:21

At the seminary that I'm involved with, in those classes, we do a lot more, this is delivering basically everything.

00:36:23--> 00:36:26

Went to to to be very simplistic here.

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But he does not have to quote the resources directly. ability can coach great rule of law. And so how other people like giving us what we love,

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and giving others because these

00:36:44--> 00:36:46

would narrate from

00:36:49--> 00:36:54

now, where did they get it from? They got it from a group of really quite

00:36:56--> 00:37:28

a number of early psychiatrists, or scholars of the Jewish faith. A number of early Tabby rune were scholars of the Jewish faith, for example, sit down was the Chief Rabbi of Medina. And he converted to Islam. For example, God was one of the most learned people of his generation. He was a learned Rabbi from Yemen. And he converted to Islam, perhaps even in the life of the Prophet. So somebody never met him. He migrated to Medina at the time of political football. And he became a very prominent,

00:37:29--> 00:37:32

very prominent, very prominent scholar

00:37:34--> 00:37:57

of letters. And he taught us he was one of the teachers of us in the genre of his ideas, and the company called wine to juice. But it's very interesting. For example, a Jewish rabbi from Yemen, embraces Islam, and they can enter as Jews along with a concrete army, and he directed at least helps

00:37:58--> 00:38:20

to lower the size. And he was destined to do the messages on the Dome of the Rock. And rooftops that know your Jewishness is still in you, you know, we should build it away from the dome, put the dome behind this and do that practice. So the message Kimberly, with messenger morning was that place there that we've only given the one built the messages on the dome, basically went back to the gift of gab

00:38:21--> 00:38:28

was a rabbi. And he is mentioned in heavy literature very frequently, he was very popular, very respected,

00:38:30--> 00:38:41

intellectual man who interacted with some of the seniors. So how the and taught some of the juniors will have it. And so a lot of these informations came from somebody like him, you also had one another

00:38:44--> 00:38:57

generation after gap, and one also has a lot of narrations that he again, now the question arises, is this bad? Is this evil? No, here's the point, which is to get a very deep point. The Sahaba that's happening,

00:38:59--> 00:39:14

generally speaking, did not have a problem accepting knowledge of the previous prophets and knowledge of their folklore because they're not learning from God. They're not learning advanced theology from what they're learning about

00:39:15--> 00:39:56

learning about your own pockets. And the presumption was, and this is very clear, by the way, the presumption was that hey, what's wrong? They know their stuff. And they're people who have knowledge and people are free. And do they have knowledge we don't have to benefit from this. So even adverse or your loved one, which is well known that he absorbed and in fact, some of us haven't even had access to some of their words. They might even have some of the junior sovereign despotism that that'd be rude, read cursory Hebrew, and they would absorb this information directly from the book scammer that probably has his library, please raise this up. His library was absorbed by the Muslim

00:39:56--> 00:39:59

community. And it's very interesting here that

00:40:00--> 00:40:19

They, they absorb this information and they narrate it without problematizing. Now, very interestingly, he will do and by the way again, although this is February interesting topic, if it is the Lucien scholar for it at this time somebody that I reasonably resonate with immensely, very perceptive

00:40:20--> 00:41:03

father of sociology, he's a mind that is very different from most of the other clergy of 0.0. And if you read him, you'll understand what I'm talking about. Even in his famous book, he talks about this phenomenon of the Sahaba attack the Roman absorbing start yet so easily. And he says, and this is a summary that the early hours were people who did not have civilization or knowledge of history, and the Nikita, especially the Jews are considered to be people of knowledge and history. So there was this, he didn't she does not use the term, there was this notion that, you know, we might call it a type of resource, misunderstanding, a title. I don't want to use the term here, but this notion that

00:41:03--> 00:41:29

this civilization is more knowledgeable than us, okay? So there's this default that they simply are acquiescing subconsciously, that this civilization is a legend, civilization, your unlettered civilization. This civilization has a long series of, you know, literature and profits and libraries. We're just coming, we're just beginning. So there's this automatic notion that this civilization, the Udi and whatnot, is,

00:41:30--> 00:42:21

in some ways, more advanced than ours. So even how to mentions so they naturally took from them without critically thinking, and that he and that these these early, you know, authorities assumed that the knowledge was beyond question, there's no need to question and even subdued remarks, that very perceptive remark here, he says that the the early converts were actually bringing knowledge that is not found in the modern Jewish sources, because the Jewish converts were influenced by a strand of Judaism. That is him Yeti that is Yemeni. And by the way, this is a really interesting point here. So pause your footnote, much of the Eastern idea that we find much of the Israeli that

00:42:21--> 00:43:02

we find in our sources, we do not find in modern Jewish sources, you have the Tanakh you have the the commentaries of the of the Old Testament, you have the missioner, which is the Oral Torah, you have the Talmud, which is a collection of fatawa and commentaries of a select period of rabbis, you have the Kabbalah, you have the Zohar, which is more mystical, you have a whole set of Jewish literature, now it is published now it is all available, you have this all. Now if you look at the the criteria that is found in our tradition, some of it is found in the Kabbalah, some of it is found in the Tanakh. Some of it is found in the Mishnah. And in the sources, but some of it is not.

00:43:02--> 00:43:47

And the origin of that is basically strands of Judaism that modern Judaism does not have access to. So we actually have Israeli ads in our tradition that is not recorded by the western branch that is now you know, printing books and whatnot. And that's a very interesting and advanced topic that is beyond the scope of even my area of expertise. My point being even has done mentions the psychological framework of why some of the earlier Roma did not have a problem in accepting Israeli art. And later on other LMR began to then become far more critical. This level of critical thinking, this level of rejecting Australia is not found in early Islam, one of the one of the earliest

00:43:47--> 00:44:33

critics of Australia is actually even taymiyah, even taymiyah comes along, and he finds the whole genre extremely probably he's not the first but he's one of the first to really, I would say, want to push the door shut to Israeli art. He's not happy with Israeli art and he wants to try to minimize and his student Ibn katheer, who wrote it up. His student even pythia actually attempted to do this project in his subsea, by trying to minimize the concept of Israeli liat as much as possible. And after even taymiyah we did have a number of authorities who basically wanted to get rid of Australia in modern times, there is a strand of a roadmap of thinkers of academics who refuse

00:44:33--> 00:44:35

to quote any Israeli Israeli

00:44:36--> 00:44:59

narration anything found in the Judeo Christian scriptures, they simply want to neglect and ignore it, and they want to restrict themselves to the Quran and Sunnah only now, you will say, isn't that a good idea? Why should we have to do that and the responses if you were to do this, then the entire book of oswal ambia would be a pamphlet and not a book and our entire series of hustles

00:45:00--> 00:45:41

Via with simply go down to maybe four or five or 10 lectures, while being a bit, you know, exaggerating maybe 1520 or something. And the bulk of what you have learnt and heard about the hostile sort nambia would be thrown out the window, you cannot write a extensive commentary of the associate cambia, without resorting to Israeli art, even conceal the bulk of it is Israeli, but really it is. And to give you one simple example, the very chronology of the prophets, the very chart of the prophets that everybody talks about in his phone in every second Muslim household right out of the genealogical chart, and forget the fact that, you know, it is not authentic anyway, where

00:45:41--> 00:46:22

does it come from? It comes from Australia at 100%, Australia, yet it is found in the Old Testament, the genealogy of Ibrahim, the genealogy of Noah and his ancestors to Adam, it is coming straight from Australia, there is not a single Hadeeth much less verse of the Quran that talks about these types of notions and things. So when you understand that getting rid of Israeli art, basically means we have nothing very limited, I think with very little left. And when you understand that, the Sahaba did not seem to have that type of harshness that later, some of the later lemma did, I think that we can find a reasonable middle ground, and that is that we really should not problematize

00:46:22--> 00:47:01

Israeli art as long as they do not explicitly contradict our theology. And we point out that this is coming from the Judeo Christian sources, and we say, Judeo Christian, and reality is it is more Jewish than Christian. Because, again, Christian sources, they only talk about Jesus, they do not talk about the prophets before Jesus. And so only when it comes to Jesus Christ Himself, are we dealing with Christian sources about the birth in the times of Jesus, otherwise, every other Prophet, we're talking about the Jewish literature, which is basically as we said, the Tanakh, which is the Old Testament, and the Mishnah, which is the oral commentaries that are then recorded, and

00:47:01--> 00:47:42

the Talmud, which is the collection of basically rabbinical folklore, they're not folk, the rabbinical commentaries and rabbinical verdicts is more than that. It's like a collection of fatawa. And it's all of these are available if you read Hebrew, some of them have been translated into into English, but the majority are still only in Hebrew. And of course, you have other books as well, that would have these stories, you know, that we can compare and contrast them to the point being that in these series of lectures, I will take recourse to the Australia because it is necessary to do so. And anybody who has ever written about fossils wouldn't be in a lengthy book, will you will

00:47:42--> 00:48:23

find details that are only found in the Israeli or otherwise, the Quran and Sunnah, is very skeletal. And again, remember, the purpose of the Quranic stories is the morality of the stories. And in order to do to emphasize the morality, much of the history is simply skimmed over. And the best example for this is the story of Yusuf Ali has set up. The entire story has only the names of Yusuf and Jaco, we don't even know the names of his brothers, we don't know the name of the minister, we don't know the name of the king, we don't know anything else, not a single date is mentioned. Right. And this is actually the strength of the Quran. Anybody who has read the Old

00:48:23--> 00:48:58

Testament, you understand how difficult it becomes to read because the human mind shuts down with all the details that come we don't like all of those details, so and so begat so and so on. Because so and so all of that detail shuts it down. The Quran doesn't care about that the Koran wants you to know the moralities of the stories, the purpose of the stories, and this is the strength and the beauty of the Quran. But when you have an entire lecture about use of alayhis salaam, you have to begin Where did he live? Who will you know, what was who was his mother, this and that. And in order to get that information, the Quran does not tell us that, you know, his brothers were half brothers

00:48:58--> 00:49:35

that you know, the 10 were basically you know, and this for example, the simple fact like this, right? The Quran and Sunnah does not tell us that 10 of the brothers were from one sister, and Yusuf and Binyamin and even the name Binyamin. It is not in the Hadith, it is from Ilia. Right? So those that are hardcore, fanatical, say, we're not going to take any Israeli yet, try it, try it, go and look at this genre and see what you will come out with. It's not been done, and it's not possible to be done. And if you were to do it, it would be a very little benefit. The bulk of Israeli at really is neutral information. As we just said, there were two sisters. Yeah, married one of them, she

00:49:35--> 00:49:59

passed away. And you know, this is Yusuf and Binyamin and the other sister gave the other 10 brothers and that's one of the causes of the tension. All of this is coming from the Australian yet there's nothing wrong with that. Now, when the Australia comes in gives us bizarre details. For example, in the story of use of these, Allah says in the Quran, that what occurred to him Maybe he will have to be he will have maybe ha Lola

00:50:00--> 00:50:40

Hannah Robin that she desired him he desired her. Worth not for the fact that he saw a Burhan or an evidence from Allah subhana wa tada in the Australia, some of the early scholars said, our own scholars, again, these are coming from our scholars from the Australia better than others, this come from our ruler of the Tabby rune of the Sahaba, some of them times to Sahaba, and some of them from the Tibetan, Tibetan. Barone, our scholars quoted from the Australia and you find this in a property and it says that the wife of the the minister, her idol was in the room. And right when they're about to have intercourse, she covered up the idol and use of said, Why are you covering the idol?

00:50:41--> 00:51:21

And she says, I don't want my idol to see this. And so use of felt ashamed that if she's covering from her idol, then it is more befitting that I cover from Allah subhana wa Tada. And so he stopped doing the deed. Now this story really does not make any sense. And it's coming from Israeli yet, how could you sort of get that close and then see the idol and then be reminded of Allah, that's not appropriate at all. It goes against our theology. So we have to get rid of that story. And say, only reason we should quote it is to say it's wrong, that that story is wrong is coming from the Israeli and it's not something that is authentic, the borhan that he saw, it was a Chinese either, some say

00:51:21--> 00:52:07

he saw your code in a vision. And some say that, you know, the Allah azza wa jal basically allowed him or that that strength of mine came, the point being there are other interpretations also found, we will stick with them. So to summarize this section, and then inshallah to conclude that one of the sources of contention when it comes to the topic of causal ambia, is the concept of Israeli art, or the Judeo Christian narratives that are found and abide by this, we do not just mean, the actual printed books that are found in our times. Rather, when we're talking about Australia, we are primarily referencing, primarily referencing what our own earlier scholars, including some Sahaba,

00:52:07--> 00:52:48

and especially the tab, your own, quoted to us, as an oma and has been preserved in our own books. But the source was not the Prophet system, the source was there is right yet, much of which is not actually recorded in the modern books that we find in the Jewish tradition. Because again, the Jewish tradition was a living tradition, it had various strands, and Muslims primarily interacted with a strand that was in Yemen. And the strands that are currently in Vogue, go back to the Babylon and go back to Jerusalem, the Yemenis stranded him via D strand. It is a minority, it's still around, by the way, there's still obviously some Yemeni Jews, the Sephardic or whatnot, they're

00:52:48--> 00:52:59

still they're very small group of Jewish people, their ancestors, there, they're no longer in Yemen, they have moved to Israel, and now their their culture is now being completely gone and forgotten.

00:53:01--> 00:53:26

Anyway, that's a whole different tangent, that we no need to go down there. But what I was saying is that the Ilia, that we have, typically are connected to the Hungary, Yemeni Jewish strand, which is not which has not been recorded to the level of the Babylonians shrine, or the Jerusalem Israel, which is the common strands that are now you know, most of the Jewish people of our times, their qualifications, go back to those strands of Islam. Now,

00:53:27--> 00:53:48

I don't have a problem, as I said, looking up the Israeli and even some modern ones, and I will go back to the mission, and I will go back to the Talmud, and I will tell you if I do so and no problem with there, because the way that I see this with my utmost respect to those that are critical of this, is that it is very clear that our Prophet salallahu it he was seldom allowed.

00:53:49--> 00:54:27

Quoting without believing, okay, had this one many Australia weather heritage, what a heritage means don't feel guilty about it. Well, 100 means there's no problem. He says, go ahead and narrate from the tune Israel, no problem in doing so. And we should have the same attitude. As long as as my medic said, as long as what we say doesn't contradict something that is clear cut, we have the authority to narrate. But we should not definitively believe as the processes that lead to set the table, don't believe, but then don't deny it as well. So we can believe that jacoba two wives they were two sisters.

00:54:29--> 00:55:00

Sorry, we're not only can we can narrate not I believe that we can narrate that yaku had two wives. There were two sisters, but we don't have to take it as a leader. if somebody were to say that's not true, we say okay, maybe it's not true. It's not either, somebody doesn't become a cafard. If he says Yakov did not have two wives, brother, he had three wives and some of the children are from there, some of them from there and some of them are there. So what it doesn't change our upgraded so I will be narrating from Australia and I will mention to you when I do so and I will not just go to the Australia in our tree.

00:55:00--> 00:55:35

As I said, I will look up the modern Australia and I will look up modern information as well, which is beyond the Australia. Now we're talking about actual facts here, archaeological and historical facts that we know. We know quite a lot now that some of our earliest scholars did not know. And we should benefit and integrate between what we know we know a lot about Babylon. We know a lot about ancient civilizations of Earth, we know a lot about the nabateans Why should we not take the knowledge that we have that is somewhat definitive, and if it's not, then we'll say this is presumptuous, this is something that is there. It's not definitive, and see what we can benefit from

00:55:35--> 00:56:06

when we look at our historical and theological tradition. And so with this insha Allah Allah, we actually do come to the conclusion of our introductory series of lectures about about the choice of the prophets, and now insha Allah Allah from next week, beginning later Allah, we will begin the first of the profits and that is our father, Adam, it his setup. And so with that, I conclude and I see you in shallow to either next week, just qumola who was said I'm Alaykum warahmatullahi wabarakatuh.

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