lot of repetition In this hadith and this is another strong rhetorical device in Semitic rhetoric Right, it's you know, the initial audience of the quran And of the risada of islam the initial audience the flag bearers are Arabs And so and and these are Arabs that are that are uh, extremely gifted with Arabic with language Right and they took pride in their poetry and there's a surah in the quran called ash-shu'ara the poets And the poets were they were loved and they were feared uh, so um The quran message and the message of the prophet sallallahu alayhi wa sallam In the first instance is tailored Uh for the arab in order for the arab to believe in the message and then take the message to the rest of the world Obviously The message of islam is for everyone, but it's it's the initial audience are Arabs And repetition as we said is a very very strong rhetorical device in Semitic not just arabic in Semitic rhetoric So like in hebrew for example, you have a lot of repetition if you read the songs um, or If you read um the book of proverbs these books are written in arabic. Uh, sorry in hebrew Aramaic is another Semitic language um also, um The akkadian language The the epic of gilgamesh, you know Some of my students will read this text. That's a long poem in akkadian written in ancient Babylon And you you find a lot of repetition because the audience are semites Um And then what else do we notice about this beautiful hadith? Well, the prophet changed the the standard syntax So that the final word of the first jumlah or or or sentence is ar-rahman Right And the conceptual direct object is the first word of the sentence which is in the nominative Rather than in the accusative. I don't know if that makes sense Uh to y'all, but it's it's a very interesting way Right There's been there's been sort of there's the unconventional syntax here Which makes the statements sort of pop out And uh and take and and have people take notice Of it. It's very eloquently constructed It's also a beautifully synonymic And antithetic as well and it's parallelism So we have irhamu the second statement irhamu man fil or Irhamu is an imperative In the plural show compassion to those on earth Yerham kum Yerhamu kum or yerham kum yerham kum if it's a supun and it's from it's from the same verb is irhamu Uh, but it's a different mood Um of the verb. It's an adjusive Right and it has this sense of purpose Uh show compassion to those on earth so that Um the one in heaven as it were the word heaven samah is Is is uh in juxtaposition to all of the earth so you have that antithetic parallelism And then yerham in irhamu these are juxtaposed It's the same verb um about a different uh person and mood So again the statement here is very deep structurally It's it's it's very beautifully composed It's not poetry The prophet sallallahu alayhi sallam is not a poet. He's not the shayr Right He has no training in poetry None of his statements nor the quran is considered technically to be poetry Um, the Arabs were very familiar as I said with poetry and they had 16 bihar They had 16 uh Ozan or they had 16 meters of rhymed poetry in the quran Does not fall into any of those categories nor the hadith Right um The quran is in uh, isn't a league Uh all its own And does not have it's it's a it's a sui generous. It's it's in a it's in a It's in a category all its own It's not poetry, but it's very very poetic, but not technically Share it's not poetry Um Another hadith that he quotes here actually Is on page 41 the translation is injustice will appear as darkness On the day of rising Injustice will appear as darkness on the day of rising And this in the arabic Yom al-tiyama So this is a very beautiful play on words Beautiful, what's known as alliteration? right, um The the word volum in arabic means oppression But volumah Means darkness It's from the same root Um, but has different meanings Although the volumat Yom al-tiyama so oppression or injustice Will appear as darkness is it's in the plural On the day of rising and this hadith is in muslim Again very very eloquent Very um memorable very easy to remember Oh another one i wanted to mention and this is not mentioned by qadi iyad But it is a dua that we shall have memorized It is definitely a dua that you should have memorized and especially Uh during ramadan which is coming up inshallah um, this is a A dua of the prophet sallallahu alayhi sallam That he would um recite Uh during the last odd Nights of the last third of the month of ramadan Uh in this uh is recorded in the hadith of imam at tibmati So if you look at this hadith Again, you have alliteration It's it's it's beautiful. It's a beautiful and seamless alteration of parts of speech Allahumma innaka aafoon aafoon is an active participle To hip al-afwa you love Uh, so the by the way the translation is oh, Allah You are the effacer the one who erases or effaces the sin And you love to efface um Faaafoo anni so efface for me my sins That's the meaning of the hadith So Allahumma innaka aafoon that's an active participle hip al-afwa. That's an infinitive noun Faaafoo anni and now we have a verb Right, and we don't call this an imperative Even though it has the same morphology as an as an imperative The reason we don't call it a fa'il amr is because Uh one is speaking to Allah subhanahu wa ta'ala right one is not Giving a command to someone lower than oneself one is one is speaking to Allah subhanahu wa ta'ala So this is called a fi'il palab. This is a a verb of a request of Of respectful request But we have that seamless alteration active participle You know it's some fa'il then the mustar then the fi'il All from the same root hence the alliteration We also have Uh parataxis what's what's known in In english rhetoric is parataxis, which is also very common in Semitic rhetoric Parataxis is one two words or a clause of some sort two sentences are juxtaposed Without using a coordinating conjunction Uh, so Allahumma innaka aafoon to hip al-afwa Oh god, you are the effacer you love effacing not Therefore and then thus nothing like that There's no coordinating conjunction And the rhetorical effect of parataxis is that it makes the words again sort of pop out Makes it more impactful The last one i'll mention here From the hadith inshallah Is the hadith in bukhari is a famous hadith With the prophet sallallahu alayhi sallam. He said in the fi'l jassadi Mudqatan indeed in the body. There is a lump of flesh If the salah salah salah jassadu kullu If it is sound then or healthy then the entire body is healthy We have a facadat facadat jassadu kullu And if it is corrupt or unhealthy Then the entire the entire body is unhealthy Indeed it is the heart the So here we have synonymic parallelism With mudgha Right and qalb. It's explaining. What is the mudgha? It is the qalb. You have antithetical Parallelism with the verb salahat and facadat Healthy unhealthy. You also have something called concentric composition concentric composition Also known as the chiasm In this short statement. It's like a big circle. It's really incredible So the first line mirrors the fourth line The fourth line explains the first line. What is the mudgha? It is the heart So these two lines Mirror each other a and a prime and then the second and third line They also mirror each other. They have identical initial terms ida and ida and they have identical final terms But they also have antithetical middle terms Salahat and facadat Uh, so multiple level levels of of of of rhetoric and composition and symmetry This statement is a is a nice circle circular composition Called the chiasm In fact, you have books written by non-muslim scholars of the quran um Raymond Farron Um michelle kipers and others Uh, Raymond Farron in his book He says that The surah al-baqarah is one big Al-baqarah 286 verses Um And this in the center usually a chiasm um Doesn't have to but usually a chiasm will have a a center of focus And he says that the center of al-baqarah is verses 141 to 157 i believe and right at the center of that center you have Okay, that ike ja'al nikum ummatan wassata That indeed that Allah subhanahu wa ta'ala made you a middle nation and that's actually verse 143 Right in the middle of 286 of baqarah The center of the chiasm according to Raymond Farron who was a professor you see berkeley Or has his degree from phd from berkeley near eastern studies But he wrote this incredible book on how al-baqarah is one big chiasm So if you think about this The prophet sallallahu alayhi wa sallam is not writing down the quran And he's receiving these ayat um And so you know, how did he know Where to put these different ayat to maintain this chiasmic structure You know, was he keeping all these ayat in his head and you know, I have to put this here And what about he's too? So he's doing that with baqarah. He's also doing that with al-ma'ida michelle kuyper says that ma'ida has an incredible Rhetorical structure. He wrote an entire book on al-ma'ida. It's called the banquet Just unsurat al-ma'ida and how it's an incredible Ocean of symmetry So he's doing that in his head and anisa and al-araf all of these are just in his head and he's able to He's able to know where to put You know these ayat And also with this With this hadith about the heart It's it's a double untandra right So that the condition of the physical heart is Generally a good indicator of overall health I don't think any doctor would dispute that statement A general indicator if the heart is good then overall health Tends to be good and vice versa, but also also The condition of the spiritual heart right if it is Healthy then that's a good indicator That one's overall spirituality Is healthy as well It's a very interesting study of these hadith rhetorical analysis Semitic rhetorical analysis of the statements of the prophet sallallahu alaihi sallam And then he goes on to say that there's much more besides this At various groups of people have related about his words conversation speeches applications comments and contracts There's no disagreement about the fact that in these things he occupied a station beyond compare He obtained a preeminence of them which cannot be properly estimated His unique sayings that no mouth had ever uttered before also have been compiled. No one can ever do them justice His companion said to him We do not find anyone more eloquent more eloquent than you. He said how could it be otherwise the quran was revealed on my tongue In a clear arabic tongue Another time he said I am the most eloquent of the arabs Since I am from koresh and was brought up by the bani saad so Uh children who are raised in the the desert Um, because the bedouin spoke the best arabic the most eloquent arabic So the prophet sallallahu alaihi sallam not only has that incredible intellect he has he has um Wahi descending upon him from allah subhanahu wa ta'ala But he was also raised among the bani saad in the bedouin Uh, and so the first arabic that he was hearing Uh, was extremely eloquent This gave him the strength and purity of the desert Along with the eloquence of the expressions of the city and beauty of his words This was all combined with the divine support Which accompanies revelation which no mortal can comprehend Remember the hadith we quoted The last class we had a few weeks ago um um ma'abad remember the prophet sallallahu alaihi sallam al berger sadeek During the hijrah they stopped at a small village and this old woman was there and she met the prophet sallallahu alaihi sallam So um ma'abad she said that the prophet was sweet and speech distinct without using too few or too many words It was as if his speech consisted of threaded pearls He had a loud voice which was very melodious sallallahu alaihi sallam So that is the End of section five Um looking forward there's only three more classes After this and I do want to get to some of the rest of the chapter here So I invite you to read sections Six through 11 But i'm going to go to section 12 now This is on page 54 section 12 So we're still in chapter two, but it's section 12 and this is called his forbearance Long suffering and pardon So he begins by saying forbearance long suffering Uh pardoning in spite of having the power to punish And patient endurance and affliction are distinct from each other. So he's going to uh Define these terms. What is helma? What is forbearance? What what is ihtimal? What is long suffering and what is Sabar what is afua? What is patience and pardoning? So he says that forbearance or helma is It's a state of dignified bearing and constancy despite provocation Someone is being provoked Right, um, and they and they don't give in they stay Dignified that's helma long suffering ihtimal Is self-restraint and resignation in the face of pains and injuries So while one is suffering Sabar is similar to it, but it's meaning is slightly different He says as for pardoning it is refusing to hold something against Uh someone else You know sort of forgiving Uh and forgetting as it were Of course That's related to the hadith we quoted. Allahumma inna ka'afoon That oh, Allah indeed you are the effacer Right, so Allah is al-ghafer I mentioned this distinction in the past Al-ghafer the one who forgives al-ghaffar really forgives al-ghafoor these are both They all mean all three of these terms mean forgiveness the latter two are very emphatic Ghafara has a meaning to cover something But afwah has a meaning to to erase it completely efface it to take it out of existence So he says all of his qualities are part of the adab with with which Allah endowed his prophet He says so Allah speaks to the prophet sallallahu alayhi sallam in the quran. He's going to quote surah al-a'araf Verse 199 so chapter seven verse 199 hold the afwah Hold tight to pardoning Hold tight hold fast to forgiving and forgetting Wa-amur bil-aruf And command to the correct command to the good Wa-a'arid aynil jahidin and turn away from the ignorant Turn away from them So you can imagine What kind of ignorance Just average believers here on a daily basis whether it's in person or on tv or on the internet And so Allah subhanahu wa ta'ala here is telling the prophet sallallahu alayhi sallam just ignore them walk away from them Turn away from them It is related that when this was revealed to the prophet sallallahu alayhi sallam He asked jabriel to interpret it for him jabriel told him wait until i asked the one who knows He left and came back and said to him oh muhammad Allah commands you to unite yourself with those who Cut you off Is very difficult for people That someone cuts you off someone severs ties with you Um, it's very difficult to be the better person Because you think well if i do that then i've I've admitted i'm wrong or something or I'm going to be humiliated in that person's eyes whatever it may be so this is very very difficult Unite yourself with those who cut you off and give to those who refuse to give to you And pardon those who are unjust to you So this is very difficult thing to do and this is why the the character of the prophet is magnanimous is Is exalted Because these are these are very difficult for people who have Ego issues almost impossible For people who have ego issues people that um Are self-aggrandizing people who? um Who think of themselves more important than they really are Megala megalomaniacal people Allah told him Be patient be steadfast in the face of what afflicts you All right Wasbir kamas sabara ulu al-azmi min al-rusul in another aya these are quoted here by qadi iyad Be steadfast as those of As those of resolution among the messengers are steadfast Right the messengers of Resolve ulu al-azm min al-rusul we mentioned those Earlier these are the five Great messengers of god the great allah bearing or law-giving messengers of god Uh, nooh alaihi salam and ibrahim alaihi salam Musa alaihi salam and iisa alaihi salam the prophet sallallahu alaihi salam That if you look at these five prophets Uh, they went through tremendous affliction and hardship Uh, and they stayed they stayed patient and resolute I mean if you look at ibrahim alaihi salam You know his his father Um, although there's a difference of opinion as we said but azar, uh, probably his paternal uncle Uh, was an idolater. He put his father biological father His a valid probably died when he was very young didn't have a father Isa alaihi salam didn't have a father Um, because Allah subhanahu wa ta'ala created him In a miraculous fashion Musa alaihi salam did not know his my biological father the prophet sallallahu alaihi salam That was an orphan Never met his father at all his mother died when he was six years old His grandfather died when he was eight and that's just starting out life You know, um And then you think about what happened during the lives of these prophets Um So, you know, we're reminded of the hadith that if Allah loves the people he will try them Right, um, and that the most severe of tribulations came to the prophets And those closest with them Um, those are prophets. So so if something happens to a prophet some sort of moussiba It's not because a prophet Has has um deliberately disobeyed Allah subhanahu wa ta'ala. It is inconceivable For a prophet to do that because the prophet has isma There's a type of divine protection Um prevention from Allah subhanahu wa ta'ala um So if there's some sort of moussiba It is to raise that prophet in degrees And also for that prophet to teach humanity how to react To such situations, but for nonprofits For you and I If these things happen in our lives, it could be a type of punishment So what we have to do is a type of moussiba Or self audit and try to determine Why are these things happening and we need to make adjustments in our lives So generally if something like that happens to you you should take it as a a type of Punishment and and correct rectify your behavior Um And have a good opinion of Allah subhanahu wa ta'ala because that's a good thing Punishment Is a way that you that he purifies us In in a way to and we have provoking toba in changing our lives Right, so it's it's a subtle type of mercy actually When you think about it And then when it happens to other people we shouldn't assume that they're being punished Right that we should treat people Um with um, you know have a good opinion of people and assume that uh that Allah subhanahu wa ta'ala Is is raising their degrees um And if it is a punishment then Have a good opinion that this person will Recognize what they're doing and they'll they'll make toba and in and uh correct their behavior Then he quotes here He says He's quoting here the part of the ayah 22 of Surah Noor So pardon them let them pardon Let them pardon and let them overlook Right So while the yafu in in in arabic this lamb here is called lamu amr So the verbs here are in the justice mood So this has sort of the effect of a third person imperative Right that it's expected of us To pardon and overlook And then Allah says Do you not love that Allah would forgive you And Allah is forgiving most forgiving and and rakeem Merciful compassionate Um Intimately loving The one who is steadfast and forgives that is part of the resolution of affairs The results of this and then qadi ayat he says the results Of this of his forbearance and long suffering are quite evident Every man with forbearance is known to have occasional lapses the prophet however was only increased in steadfastness steadfastness When the injury to him was great And was only increased in forbearance when faced with an excess of important people So He would become more and more patient with people the more they quote annoyed him Which is exactly the opposite of Of what you would expect with someone You know the hadith in bukhari Uh when the man came and said awwusini Like advise me counsel me In the prophet sallallahu alayhi sallam said to him la taqdab Don't get angry In the man for whatever reason he said awwusini counsel me In the prophet sallallahu alayhi sallam And then again awwusini counsel me and the In the uh relator of the hadith abu hurra. He said Faradda miraran that he would he said this over and over and over again To the prophet sallallahu alayhi sallam and he said very calmly he would just respond la taqdab don't get angry Aisha said this is an uh Bukhari and muslim abu davud the messenger of Allah sallallahu alayhi sallam Was not given a choice between two matters But that he chose the easier of the two as long as it was not A wrong action But if it was a wrong action, he would be the furthest of people from it The messenger of Allah did not take revenge for himself unless the honor the khurma of Allah was violated Then he would take revenge for the sake of Allah It is related that when the prophet had his tooth broken and his face cut On the day of ghazwat uhud Right, so uh, he had a ruptured lip. He chipped a tooth He actually had a lacerated forehead and there was um He sustained a a cut To his his his cheek here Because the chain mail had penetrated His cheek and there was blood flowing just basically flowing down his face He says he was practically unbearable for the companions They said if only you would invoke a curse against them All right, he replied I was not sent to curse But I was sent to the summoner and a mercy And then he made a famous statement Allahumma hadeequmi Oh, Allah guide my people for they don't know Allahumma hadeequmi so um in the books of syrah, it actually says that the prophet was uh Catching the blood with his hands Uh preventing the blood from striking the earth and he was like absorbing the blood with his clothes So the companion said why are you doing that? And he said of one drop of my blood should strike the earth And then immediately, uh, the wrath Would descend upon the Quraysh these people who are fighting against us Uh, so for the sahaba that was a bit strange. I mean we're fighting against them Um Let the blood Flow And then they saw him a short time later with his hands raised and they heard him say Allah and they thought more he now He's going to curse them and he said Allahumma hadeequmi Allahumma hadeequmi said Oh god guide my people for they don't know You know, there's something similar a tribute to isa alaihi salam in the gospel of luke In luke chapter 23 we're told that When isa alaihi salam according to the gospel of luke when he was being crucified. He said father forgive them for they know Not what they do um, and i've studied the new testament of Extensively for years. I have a master's degree Um in new testament I did my phd dissertation on the gospel of john So very familiar with with the Textual history of the new testament And i'll tell you this that that passage I just quoted from luke. That's chapter 23 verse 34 Is now universally regarded as a fabrication to the text of the gospel of luke that I mean isa alaihi salam According to the dominant opinion of our ulema was Was nowhere near across to begin with the christians believe that he was crucified um for various reasons um Although even in earliest christianity there was a difference of opinion and this is historically documented uh, but um In luke's gospel that statement That father forgive them for they know not what they do is now universally accepted By new testament textual critics as being a later fabrication to the text Of of the gospel of luke It is related that umar said to him My mother and another thing is even if Even if christians want to say no it's authentic and he forgave them While he was being killed by them Well, that shows A strong type of character From from isa alaihi salam um, but compare that to the The conquest of mecca and he's going to get into that actually when the prophets of alaihi salam is in a position of power To punish them And he forgives them in the position of power. He doesn't forgive them while he's powerless While he's being killed right I mean that's also A a demonstration of magnanimous character. Don't get me wrong. Of course it is But imagine being in a position of power over your enemies and forgiving them It's just a more exalted or higher level of Magnanimity, I think It is related from that umar said to him said to the prophet sallallahu alaihi salam My mother and father to your ransom or messenger of allah Nooh alaihi salam invoked a curse against his people when he said Uh My lord do not leave even one of the rejecters upon the earth Had you invoked a curse like that against us We would have been destroyed to the last man.  We had a halak and the musket on friday nights and there was a christian brother Who visited us we had christian brothers come Once in a while, you know one of the one of the brothers that didn't know some brothers in the msa, you know He some christian guy Would come and he would invite him to the holoca anyway, so there's christian brother at the holoca And he was there and he was asking some Some, you know Difficult type questions and but he was very respectful um, you know, he was he was uh Uh, he was trying not trying to disrespect us at all. He was trying to get real clarification on issues Most of the issues were theological things um, and so Uh, I remember in the in the course of the discussion A man came into the musket and he listened For about two minutes and then He said, you know these these kuffar, you know they Uh, their hearts are sealed and their ears are deaf and their eyes are blind and This type of thing in the in the brother the christian brother. He was He was he was like, who was he talking about? He talking about me And so we had to reassure the brother that You know, he's uh, his that's his opinion and we don't share that That opinion. I mean he was there for a few minutes and this was this man's judgment about this this christian guy I mean, he had basically You know, his his threshold of helm was five ten minutes When you compare that to the prophet sallallahu alayhi sallam Who's dealing with mushti keen Who are trying to kill him actively For 20 years And he doesn't give up on them, right? um, and About the aiyad he actually Uh relates the story of Uh, abu sufyan Whom the prophet sallallahu alayhi sallam Uh continue to address with respect Um after 20 years of fighting And eventually abu sufyan became muslim And then the prophet recognized his chieftaincy in mecca And said man dakhala man dakhala beta abu sufyan fukhad amen whoever enters the house of abu sufyan is safe He had this announced during the conquest of mecca Um, so that's the difference between our Hold our limit of helm or forbearance You know again forbearances Is being able to be dignified in the face of provocation And the prophet sallallahu alayhi sallam is forbearance When you have mushti keen actively trying to kill him Uh and have killed his companions and members of his bait added bait And he continues to Show them respect Indignity and they become muslim eventually So we can take a lesson From that obviously So I think at this point We'll end the class So we got about halfway through section 12 here, so we'll continue with this section inshallah to aila next week Thank you for joining us And we'll see you next time inshallah to aila Um I'm a like one more. I want to go to welcome to our next session This is a session number eight Of qadi iyad kitab of shefa Part one chapter two This is the middle of section 12 And this is um section 12 which is called The helm the ehtimal and the afwah of the prophet sallallahu alayhi sallam Forbearance along suffering and the pardon Started that last time so we are Um on page in my translation here, which again is an older edition This is um page 55 So right towards the bottom here when a man said to the prophet sallallahu alayhi sallam Act fairly So This is a hadith. There's multiple versions of this hadith in muslim and bukhari bay hafi The man comes to the prophet sallallahu alayhi sallam and according to the commentators. This is um after the battle of hunayn And he said to the prophet sallallahu alayhi sallam So be just for indeed you are not just Or another version of the hadith act fairly this the this is a division by which the face of god is not desired And then Qadi iyadi mentions here the prophet did not go further than making it clear to him how ignorant he was Admonishing and reminding him What he had said to him And then the prophet said to him Wailaka Like woe unto you or confound you who will be just if i am not just And I would fail and be lost if i did not act fairly and he restrained one of his companions who wanted to attack this man because the man's hypocrisy Had been manifested So this man and his companions will be the One of the versions of the hadith Continues for the prophet sallallahu alayhi sallam. He said this man and his companions They recite the quran, but it does not go past their throats Right, so Many of the urlima say here that the prophet sallallahu alayhi sallam is prophesizing the khawaraj the courageites Some of the commentators also mentioned that this man actually would be would join the khawaraj Of course the khawaraj as we know is the first sectarian in the history of islam The khawaraj were very exclusivist.  He was admonishing and reminding him Okay, so that's um And then he continues gauraf ibn al-harith What he says while he and some of the other people were talking about the raid of that sort of a car When they took to assassinate the messenger of allah He found him sitting alone under a tree So The prophet sallallahu alayhi sallam did not stop until he was standing over him The prophet sallallahu alayhi sallam did not stop him until he was standing over him with an unsheathed sword in his hand So this man is able to um Enter into the muslim camp And he has a sword in his hand and he walks up to the prophet sallallahu alayhi sallam directly up to him And the prophet here according to this version of the hadith the prophet sees him the whole time did not stop him He walks right up to up to him And the man says to the prophet To cough me. Do you are you afraid of me? Do you fear me? and the prophet said No, and then the man said Man yam na'ruqa min me. So who's going to protect you from me? And the prophet said Allah Of course, Allah subhanahu wa ta'ala says in the Quran That God will protect you from the people And then he continues the sword fell from his hand and the prophet grabbed it and said to him Wa man yam na'ruqa min me. And who is going to protect you from me? And then the man said punish in the best manner Until the prophet left him and pardoned him So this is clearly an attempted assassination an attempted attempt an attempted attempt on the life of the prophet sallallahu alayhi sallam Attempted murder of the prophet sallallahu alayhi sallam And the prophet sallallahu alayhi sallam He pardoned him and he came to his people this man eventually came to his people And he said jukum min ndi khayr in nas. I've come to you I have come to you from the best of people And this hadith is in Bukhari and muslim One of the major reports about his pardoning and his pardoning the jews was his parting of the jews who had poisoned him But the sheep after she had confessed to the poisoning this hadith is Um, mentioned uh, also in muslim. I believe So there was a jews of bani nadir who had Poisoned a sheep and offered and invited some of the companions including the prophet sallallahu alayhi sallam and uh He the prophet ate some and another companion did named bishr Al-barat ibn bishr, I believe was his name and uh, al-barat died from it the prophet sallallahu alayhi sallam, um he uh He said that the meat is telling me that it's been poisoned And then according to qadi ayyad, he pardoned her qadi ayyad then mentions that he did not punish labid Uh Who was um, apparently a A black magician or a sorcerer of some sort Who used magic sikhir against him although he was informed about it and it was revealed to him with an explanation of what had happened This is disputed um, because it seems to uh, contradict The verse in the quran. Allahu yasimu kameena nas the verse I quoted earlier That Allah subhanahu wa ta'ala will protect you from humanity But the people of syrah, they mentioned this story of the bead Allahu a'lam Qadi ayyad, he mentions nor did he punish abdulla ibn ubay and other hypocrites in spite of the seriousness of what they had done and said about him And his wife aisha, so abdulla ibn ubay was one of those who started the the ifk The lie with a buhtan The slander the calumni Against our mother aisha radi allah ta'ala anha radi allah ta'ala anha On the contrary he said to the person who indicated Uh, that one of them should be killed. He said no let it not be said that muhammad kills his companions Right, so even though those were monafiqun Right, um, and and they were monafiqun in in in the real sense of the word Right there they they were pretending outright to be muslims um, you know, you have there's an element of nifak or hypocrisy Among among muslims in general, but they're not they're not absolute monafiqun But these abdulla ibn ubay and his and his cohort These are literally fake muslims, but the prophet sallallahu alaihi wa sallam Did not want people to Think that he was he was killing believers or killing people killing his companions people would not believe The muslims if they said well, these these are monafiqun. These are infiltrators Um, these are people who are trying to corrupt the umma from within These are people who are sowing seeds of sedition and treason and so on and so forth It doesn't the optics don't look good if if you were to do that um So it's important to uh to um Not to that and I said I was with the prophet sallallahu alaihi wa sallam when he was wearing a thick cloak Of course, this is the famous story abdulla and king uphold him so violently by the edge of the cloak He made a mark on the side of his neck So there was an inflammation on the side of the neck of the prophet sallallahu alaihi wa sallam Um There's a hadith that says when when second al badah when second al badia jafa jafa That whoever whoever dwells in the desert Or lives in the desert becomes a little bit rough or gruff Right, so this bedouin they're they're a little rough And he came in and he he grabbed the cloak Um The border of the cloak of the prophet sallallahu alaihi wa sallam and pulled him very violently And uh and ana said we can see inflammation on his neck Then he said mohammad Let me load up these two camels of mine with the property of Allah that you have in your possession on The prophet was silent and then he said the property is a property of Allah and I am a slave Then he said shall I Shall I take retaliation from you? Oh bedouin for for what you have done to me?  It's not vigilante justice or any faction or group that decides to Declare a type of jihad And and adi said something similar to this as well But it's coming from the wife of the prophet sallallahu alayhi sallam Nam yadrib Um that the prophet did not strike anything with his hand Except in a military Expedition or a battle And even timia said if even if you look at all the battles of the prophet sallallahu alayhi sallam All of them have a defensive component to them a defensive component to them And then i should continues and she's specific. He did not hit a hulam. He did not hit an imrah A a um a servant or a child.  Well All right, and then he said i still owe him three and umad commanded that he be paid and he added a 20 saa Like 20 handfuls of barley More since he had alarmed him or scared him And that according to zaid's Explanation was a reason for him becoming muslim So zaid later he said that there were only two remaining signs of prophethood Which i had not yet recognized in the prophet sallallahu alayhi sallam were noticed Forbearance overcoming quick temperedness and extreme ignorance only increasing him in forbearance So he said i tested him for these and i found him as described So in other words the prophet sallallahu alayhi sallam became angry very very slowly But when he did become angry it was very tempered and then it left him very quickly And so those those were the signs that that his madani jew was was looking for before he can accept The prophet sallallahu alayhi sallam as the prophet While the iyad he goes on to say that the hadiths about his forbearance patience and pardon In spite of having power to punish are too many to present Those we have mentioned should be sufficient They can be found in the sahi collections and other reliable books transmitted by many paths of transmission They deal with his patience and the face of koresh's harshness and the injury done to him in a jahlia In his endurance of great hardship hardships at the hands of the koresh until Allah let him conquer them and gave him power over them They did not doubt that they would be wiped out and their wealthy men killed but he kept on pardoning and overlooking He said what do you say i have done to you so now he's talking here about and we've talked about this A few times in the past the conquest of mecca the fatah mecca and the prophet sallallahu alayhi sallam comes in back into mecca From medina after he was forced to make hijrah And the koresh kept giving him no peace multiple attacks or raids on the oasis of medina the the koresh had joined forces with The bedouin tribes in the najd they were in Kahoot as it were with the munafiqeen In medina itself as well as some elements of the bani israel the jewish tribes that were in medina so eight nine years of of actively trying to basically eradicate the entire Muslim community in medina So the prophet sallallahu alayhi sallam he eventually marches on mecca as we know And he says that um What do you think i should do to you and they said you're a good generous brother and a good nephew? And he said i will say as my brother yusuf said la tathriba aleikum اليom yawfir yawfir allahu lakum That so here the prophet sallallahu alayhi sallam is quoting from The quran this is the statement in the quran Attributed to yusuf alayhi sallam when yusuf alayhi sallam Obviously, we know his story When he was thrown into a well by his brothers His 10 brothers really and He was taken as a slave into egypt And then he eventually became The vizier of the ferro The minister of agriculture according to some and then And then his brothers come into egypt from canaan because there was a famine in canaan And then um when he identifies himself He says to them la tathriba aleikum اليom this this day. There is no Blemish upon you No reproach will be upon you God has forgiven you So the prophet sallallahu alayhi sallam he he quotes this verse which is in surah yusuf ayah number 92 um Two of the qurish during the conquest of mecca. He says go and you are free And then he mentions here and as ibn malik he said that eight men from tani'in Came to the dawn prayer with the intention of killing the prophet sallallahu alayhi sallam They were seized and the prophet set them free And allah revealed That this is the sadab and muzzul of the ayah chapter 48 verse 24 He is the one who restrained their hands from you It's hadith is that muslim abledo would attend to the and others When ablussufiyan was brought to him after he had brought to the confederates Against him killed his uncle and companions And made a punitive example of them the prophet forgave him and was gentle to him He said confound you ablussufiyan isn't it high time that you knew that there is no god but allah And then ablussufiyan said my father and mother be your ransom how forbearing and generous you are maintaining ties of kinship So the prophet sallallahu alayhi sallam did not give up on ablussufiyan abluhab And ablussufiyan remember is the leader of the meccans And he uh was the uh the the leader of many um military uh campaigns against The sahaba against the prophet sallallahu alayhi sallam against medina And the point here that qadi iyad is making is that uh even towards even after years and years of Of attempting to kill the prophet sallallahu alayhi sallam and killing many companions And many members of ahlul bait the prophet sallallahu alayhi sallam. He still spoke to him in a way that was Um respectful invited him to the faith In this very much surprised ablussufiyan um and eventually He did become uh muslim And then he says here the messenger of the law was the slowest person to anger and the easiest to please So that's the end of section 12 Now section 13 And these sections don't need a lot of Um a lot of commentary I think what qadi iyad mentions here really speaks for itself So section 13 his generosity and liberality As for generosity benevolence magnanimity and liberality They too have different meanings some people divide them into different branches They say that benevolence or karam is to spend cheerfully And what is important and useful? They also call it courage in the opposite of baseness Liberality is to forego what one is owed by others cheerfully. So forgoing a debt It is the opposite of ill nature and magnanimity is to spend easily and to avoid acquisition of what is not praised And it's the opposite of tight fistedness So he says here the prophet had no equal in these noble qualities and no one exceeded him in them All who knew him would describe him. So Even then when qadi had heard jabbarim and abdulla say The messenger of Allah sallallahu alayhi sallam was not asked for anything to which he said no or la And ms. Ibn Malik and sahib ibn sa'ad made similar reports. It's mentioned in bukhari M. S. Ibn Malik he said that the only time I heard the prophet say la was when he was saying la ilaha illallah Ibn Abbas said the prophet sallallahu alayhi sallam was the most generous of people and giving gifts and the most generous of all in the month of ramadan When he met jibril alayhi sallam He was more generous than even the wind which is sent forth That's a famous hadith you'll find it many books Of hadith but it comes from bukhari and muslim anna said that a man asked me for something and he gave him all the sheet between two mountains The man returned to his people and said become muslim muhammad gives the Gives the gift of a man who does not fear poverty. I think there's a problem here. There we go I'm sorry about this lighting today.  He gave safwan a hundred than a hundred and then a hundred This had been his character since before he was entrusted with the message Warakabad nofo told him You bear all and attain to what others are denied So this was the attitude The character the the khuluk of the prophet sallallahu alayhi sallam Even before the message has descended upon him. This is just how he was Created as a generous person He returned the captives of hawazin who numbered six thousand He gave alabab so much gold that he could not carry it 90,000 dearhams were brought to him and he placed them on a mat and then got up and distributed them He did not turn away anyone who asked him until he had given them all the way A man came and asked him for something the prophet said I do not have anything but buy something on my account And when I get the money I will pay for it. So this hadith is in tun midi And umar said Allah has not obliged you To do what you're not able to do the prophet disliked that so the man of the ansar said messenger of Allah Spend and do not fear a lessening from the master of the throne The prophet smiled and the pleasure could be seen in his face. He said I'm commanded to this Is mentioned by uh, it was mentioned that muawwud ibn al-afro said I brought the prophet peace be upon him a Plate of fresh dates and cucumber and he gave me a handful of jewelry and gold So that's the end of basically that's the end of section 13 So I think I'm going to stop at this point because there's like I said we're having some technical difficulties here Um If you like to do Sections probably finish the the chapter next time inshallah. So we have three sessions. No, we have two sessions left session nine and session 10 So we will return inshallah next week Wednesday at eight And we'll make a push to finish um Chapter two By the end of the 10th the 10th session inshallah Salam aleykum warahmatullahi wabarakatuh As-salamu alaykum warahmatullahi wabarakatuh Bismillah ar-Rahman ar-Raheem Subhanaka la ilma lana illa ma alam tana inna ka anta al-alim al-hakeem wa la hawla wa la quwwati illa billahi la ali al-Azim As-salamu alaykum warahmatullahi wabarakatuh Welcome to another session Of Acquainting ourselves with the messenger of Allah salallahu alayhi wa ala ali wa salam This is our ninth session out of 10 next week. It's our final session inshallah And we will end next week inshallah in the blessed month of ramadan So i want to wish everyone um an early ramadan kareem Uh may Allah subhanahu wa ta'ala make it a month of immense benefit um for us and our families and for um all of the muslims around the world As well as all of humanity In inshallah ta'ala The trials and tribulations that we're all going through Um due to the pandemic inshallah will be Um lightened upon us By our lord Allah subhanahu wa ta'ala So we are uh part one This is chapter two. This chapter is called the prophet's perfect qualities of character And we're going to start here with section 17 inshallah ta'ala. So in my translation by aisha buly this is page 64 Section 17 is called compassion and mercy Of course, this is very important section Uh encompasses or epitomizes the khuluq the character or ethics Of the prophet sallallahu alaihi sallam as i mentioned in the past Record the famous hadith ar-Rahma um ar-Rahma ar-Rahma So um that the most beneficent the most compassionate the most merciful shows mercy to those who show mercy Show mercy to those on the earth and the one in heaven And no anthropomorphic sense will show you mercy And we said that this is the hadith that children learn at five years old. This is the hadith that sets the foundation Uh for their uh education Islamic education for this is the hadith that first acquaints them with the prophet sallallahu alaihi sallam because ar-Rahma is a great Uh virtue that we want to cultivate So it begins as for compassion qadi iyad ar-Rahim ahumullahi begins section 17 As for compassion tenderness and mercy to all creation Allah said about him and here he's quoting again And the translation here says surah yunus 128, but this is at toba This is the very end of surah to toba those two beautiful verses at the very end He quoted these earlier we quoted them in the past Um, he quoted them there for a different reason But these verses begin verily there has come unto you a messenger from among yourselves And we said anfusikum is also read as anfasikum From the from the most noble among you and the ladder reading is considered A shahad reading. It's not multiply attested. So it's not recited in prayer It's not considered authentically quran because it could not be established through multiple channels But has the strength of a hadith And then he says So she translates grievous to him is what you suffer Or it grieves him that you should perish that you should suffer So the hymn here refers to the prophet sallallahu alayhi sallam And then it says Anxious for you or deeply concerned is he about you Meel mu'minina wa r'oof al-raheem Compassionate is he Merciful to the believers Right. So that's at toba verse one 28 a beautiful, uh, aya describing The the the character the mercy of the prophet sallallahu alayhi sallam Then Allah says he says here We only sent you as a mercy to all the worlds and we said in previous sessions as well That this is the quintessential prophetological verse in the quran. This is The equivalent of our john 316 remember. We said that whenever a christian wants to make a convert Very quickly he wants to give him something like for example If he's on the the bart train or the subway something like that And he wants to make some da'wah to a non christian. He'll quote john 316, which is basically Uh christian theology or christology in a nutshell I would say this is comparable to that That this is a beautiful summation Of the the the very essence of the prophet sallallahu alayhi sallam And we said that Allah describes him with a noun saying rahmatan We did not send you except as a mercy not we did not send you except that you might show mercy. He doesn't use a verb He describes the prophet as rahmatan And a noun or a muster an ism in arabic describes the very nature of that thing that that's who he is that he is essentially mercy Um Rahmatan li al-alameen what is li al-alameen there's difference of opinion as to what li al-alameen is we did not send you as Except as a mercy to the worlds. What is the worlds mean? Some of the mufassereen say the meaning of this is kulu masi wallah Everything other than god In other words all of creation that the prophet sallallahu alayhi sallam Is created but he is sent as a mercy to the rest of creation because he's the best of creation That he's better than and this is by consensus He's he's he's greater than the kaaba. He's he's greater than the low He's he's better than the arsh in the kursi He is the best of creation. He's better than jannah And then the question arises if he's better than jannah then what's his reward? All right, if he's better than jannah, what's his reward? How can he be rewarded with something that is inferior to him? And of course the answer from the urlama is Well, he will get to jannah, but he will be in the presence of allah subhanahu wa ta'ala He will enjoy the highest type of union with allah subhanahu wa ta'ala So his his jannah is allah subhanahu wa ta'ala and the jannah of jannah is actually the prophet sallallahu alayhi sallam That jannah itself is honored by having the prophet within itself So Another Opinion is that al-alameen means jinn and ins As they are called in the Quran the two weighty things jinn and ins So think about the four elements human beings are made of the two elements Water and in earth if you will and then you have our counterpart the jinn Wind and fire, right? So they can see us, but we can't necessarily see them But we believe in their in their existence And we believe in the hadith of the prophet sallallahu alayhi sallam when he tells us about the jinn so some modern hermit needs of the Quran that want to sort of Read the Quran through the lens of modern science. There's a few things you can do with this But some people take it to extreme measures and say well the jinn are actually Microbes or something like that We'll leave these weird opinions of some of the modernists today And uh, say Along his message or no best and and Allah subhanahu wa ta'ala as well as the prophet sallallahu alayhi sallam has described the jinn in numerous a hadith And that the jinn not only have sentience Right like all um, living things sentience the latin word meaning that they feel things They they can sense certain things, right? So even animals have sentience. They feel pleasure. They feel pain They have senses But here a la alameen means The sentient as well as the sapiential beings sapience, which means wisdom or akal Right. So here An alameen lila alameen according to some of the exegetes means jinn and ins in other words Those created entities that not only have sentience but have sapience. They have intellect And that the revelation the wahi any wahi The revelation from Allah subhanahu wa ta'ala is always understood through the intellect the intellect is primary That's why if if if somebody receives the Quran and they don't have sound intellect They're not responsible to believe in the Quran because you need an intellect to understand The Quran so the prophet sallallahu alayhi sallam then is the bridge if you will Between a basic awareness of God a basic awareness of the existence of Allah subhanahu wa ta'ala Which many philosophers and theologians argue is something that is innate something that is natural to the human being any human being Uh using their intellect using their mind will come naturally to the conclusion that there is a singular creator Uh to everything um So the prophet then is a bridge between this Uh this basic natural awareness of Allah subhanahu wa ta'ala that every human being Possesses and a deep gnosis a deep sort of intimate knowledge or what we call Ma'rifah Of Allah subhanahu wa ta'ala the prophet is a bridge between that because he brings us The revelation that he is the means of the revelation So in this sense the prophet sallallahu alayhi sallam is Because he's giving us the wahi the kitab Allah He's teaching us by example how to have a deep intimate Ma'rifah gnosis of Allah subhanahu wa ta'ala and as we said Ma'rifah leads to ma'habah To unconditional love and one when one has unconditional love Of Allah subhanahu wa ta'ala Then one is saved inshallah ta'ala by the grace of Allah subhanahu wa ta'ala Even if one has mistakes In aqida now we try our best to correct our aqida and this is something that is important and we should have downplay But ultimately we may say things we may Do certain practices that are actually counter to Our tradition out of ignorance and that's why we We ask we make toba to Allah subhanahu wa ta'ala ask Allah to forgive our shortcomings And ultimately it is our love of Allah and his messenger That will save us. There's a famous hadith of a man who Who was a sinner and he died and before he died he instructed his two sons by saying that when I die Now cremate my body And then climb to the highest mountaintop you can find and scatter my ashes to the wind And his son said, uh, why would we do that? And he said I don't want Allah to be able to Reconstruct my body on the yom lakayama Uh, um, so that I won't have to stand judgment Now that is an incorrect belief If you believe that Allah subhanahu wa ta'ala does not have The power to reconstruct your body even after it's been Um, uh, incinerated and scattered to the wind then that's kufr. That's technically infidelity Now that hadith continues that this man on the yom lakayama He was reassembled by Allah subhanahu wa ta'ala because Allah subhanahu wa ta'ala Is al qadr. He is omnipotent Inna Allah ha'la kuli she'in qadir. Allah subhanahu wa ta'ala has power over all things So he reconstructed this man And when he asked and Allah knows best, this is for our own edification Allah's not asking a question because he doesn't know something Well, Allah will be kuli she'in aleem. Allah subhanahu wa ta'ala is certainly omniscient But when he asked the man, why did you do that? Why did you instruct your sons to do that? He said I was ashamed and Allah subhanahu wa ta'ala forgave the man even though he had this air in his In his aqida So this is something that it's it's obviously important for us As muslims to understand theology at a deep level But we have to also understand that by and large the awam Um, you know the masses of people this is not something that's a priority for them And we should keep the religion quite simple and islam is is is a simple religion not not a religion For simple-minded people. There's a difference here But islam has a as a basic creed And salvation in islam is not a difficult thing. We'll get it more into that Later But the essence of artheology is And this is just a few verses long And this is what we should teach people And um, unless you're going to be You know a discursive theologian or a polemicist or something like that Or if you just simply have an interest in studying theology at a deep level, which is certainly possible You don't need to get into the debates of the relationship between the vat of Allah the essence of Allah and his sifat and his attributes and And the calamable law uncreated or created Um, really this these topics don't enter into don't enter into the discourse of the vast vast majority of human beings and um The urlama as urlama we should know and as professors we should know that We should know that um, sometimes that we delve into these things They could cause actually more confusion amongst the people Now we should stick to broad-based principles Uh, Qulhu Allahu ahad say that is one. Allahu samad Uh, lamyeled wa lam yulad. God is independent. He did not be get nor was he be gotten Meaning he's not somehow caused By something he doesn't he doesn't he doesn't make an effect that's equal to him Wa lam yakunlahu kufu wa n'ahad. There's nothing comparable unto Allah subhanahu wa ta'ala so As we said the prophet sallallahu alayhi wa sallam then is that bridge between the basic knowledge of god awareness of god That is innate with within all human beings Just from the intellect the mind and a deep Intimate knowledge leading to mahabah Leading to unconditional love of Allah subhanahu wa ta'ala And that's nurun ala nur or a community imam al razi and others when Allah subhanahu wa ta'ala says nurun ala nur In ayatul nur chapter 24 verse 35. I believe The meaning of this is naqal and aqal like revelation and intellect working together. Allahu alim He continues your qadi iyyat. He says Part of his excellence is that Allah gave him two of his own names So Allah subhanahu wa ta'ala gives the prophet sallallahu alayhi wa sallam two of his own names saying And the ulama specify here many of the mufassirin they say this part of the ayah Is is khas it's it's for the believers because that's what it says bill But before that the prophet's concern It grieves him that you should perish deeply concerned is about you. This is more universal. This is a amma This is for all of humanity. This is all for jinn for all of jinn and ins but then bin mu'minina r'u for r'ahim This is for the believers. This is a special type of concern Merciful and compassionate is he to the believers and these are two names of Allah subhanahu wa ta'ala Allah is ar-ra'uf. He's ar-ra'im and notice with Allah. There's definite articles. He is the most Compassionate he is the most merciful The prophet sallallahu alayhi wa sallam however is a reflection of these divine names at a human level Right, so we should all try to Imulate as it were Allah subhanahu wa ta'ala in his divine qualities doesn't make us divine It makes us Pious believers Right, this is a hadith. There's weakness in the hadith with the ulema quoted Adorn yourselves With the qualities of Allah subhanahu wa ta'ala and we mentioned this before in the past as well many many Ulema including Imam al-Sriyuti and Ibn Ajiba And Imam al-Khazali they've written commentaries on the asma of Allah subhanahu wa ta'ala that the the glorious majestic names Uh, the majestic and beautiful names of Allah subhanahu wa ta'ala and they said that with all of these names There's a there's a there's a human element that we can uh, there's not necessarily not a human element there's a there's a um There's a understanding of these names that we could appropriate Our lives at a human level Right. So if Allah subhanahu wa ta'ala is ar-Rahman and he is ar-Rahim You know the infinitely merciful the infinitely loving and compassionate We can also be people of compassion mercy and love Uh in a limited limited human sense In that in that way mirroring Allah subhanahu wa ta'ala It is related to the prophet sallallahu alaihi wasallam said None of you should come to me with anything about my companions Fred you're not want to go out to you except with a clear heart. So the hadith is in Abu Dawud and atid midi That the prophet sallallahu alaihi wasallam he wanted us To formulate that sorry. He wanted him Uh, he wanted to formulate his own opinions Uh about people Right that he didn't like this what's known as gila wa qala. He said she said What we would call sort of gossip or hearsay The prophet sallallahu alaihi wasallam did not want to hear things about people without going out and meeting them first and formulating his own Uh, his own ideas about the person Part of his compassion qadi iyad continues part of his compassion towards his community was that he Made things easy for them He disliked doing things He disliked doing certain things out of the fear that they would become obligatory for them. He said Uh, if I had not been compassionate to my community, I would have commanded them to use the seawak Right the toothpick the toothbrush if you will every time they did will do a hadith is in bukhari Uh and muslim so what he's saying here is that the prophet sallallahu alaihi wasallam would sometimes leave Certain practices on occasion Because he knew that if he that if he was unwaveringly consistent with those practices Then future jurists muslim jurists the jurists the fukhaha Would have considered them as far as obligatory So he wasn't totally consistent in those practices And this is from the mercy of the prophet sallallahu alaihi wasallam So one of the things is the the use of the seawak with it or the toothpick That he would use it quite often but not always Uh another thing ramadan that's that's mentioned here by qadi iyad ramadan prayers the tarawih Sometimes he would do those Prayers perform those prayers in his house and sometimes in the masjid that he didn't fast every single day His dislike of entering the kaaba itself During the pilgrimage lest it become obligatory and become a hardship for the umma That he would shorten the prayer qadi iyad mentions if he heard a child crying And that's a practice that he would do to make things easier for us Aisha said the messenger of allah sallallahu alaihi wasallam Was never given a choice between two things but that he chose the easier of the two Right and this goes back to the hadith we quoted the beautiful hadith we quoted a couple of weeks ago Yes, siru alatu assiru wa bashiru alatu nafiru and we looked at some of the rhetorical Structure the parallel structure of this hadith and some other hadith as well and how they're they're incredibly composed Beautifully and exquisitely composed In in their syntax In their rhetorical power so this hadith the translation is something like make things easy for people And don't make them difficult and give people glad tidings and don't scare people right don't use a scare tactic Give people glad tidings. It doesn't mean, you know, not to tell people the truth and you know There's there's certainly things that we should be concerned about The punishment and the grave and the yom al qiyama right the the adab al qabar and the hesab on the yom al qiyama and And the fear of jihannam and things like that That's true But generally we should be giving people glad tidings because ultimately The the knowledge of allah subhanahu wa ta'ala is a means of salvation for people and salvation for for Our understanding of salvation is that is that it never ends hali dina feeha abada allah subhanahu wa ta'ala says In the quran about the denizens of paradise about jannah that they will eternally abide or perpetually probably a better Translation perpetually abide therein because nothing is Nothing is intrinsically eternal. Nothing has al-qadim at that Except allah subhanahu wa ta'ala, but he gives jannah Which is a created thing the quality of perpetuity or immortality So he will also give that quality inshallah ta'ala to our souls In jannah so that we will continue in perpetuity to live in jannah By the permission and will of allah subhanahu wa ta'ala So he was easy going right sahalul khuluq as his as his companions Have described him easy going Disposition even nasrud said the messenger of allah sallallahu alayhi sallam was careful when he admonished us Fearing he would tire us And the hadith is muslim and bukhari According to the translator here Admonish means to teach or to advise or to warn right That he did not want to overwhelm his students the sahabah And this is a mark of a great teacher a great teacher is very patient a great teacher Will knows how to build upon uh Previous lessons It doesn't get to the conclusion of things Or to the answer of questions even if there if there are students in the class that are asking questions That are not related completely to the topic or If you know that the professor is or teacher is speaking about Very basic things introductory things and there's a student who wants to know Advanced things then the teacher knows not to answer the questions at that time Doesn't mean that the teacher doesn't know the answer It just means that it's not beneficial at that particular time to reveal the answer And this is again part of the wisdom Of being a teacher So the prophet sallallahu alayhi sallam he was very careful about about Tiring out certain the sahabah Um when he was admonishing or teaching them he would give them things and dosages if you will So he can digest them think about things and then he'd give them more Could really an art form teaching is it's not an easy thing and it must be Done very carefully All right, and the greek word obviously for teaching a child is pedagogy pice meaning child and I'll go in greek meaning to lead sort of leading a child right So it's a very very delicate process especially if they're children Because those are things that children don't forget that you're setting a strong foundation He says here aisha radiallahu ta'ala anha was writing an unruly camel Which was recalcitrant and and she started to hit it repeatedly And the prophet sallallahu alayhi sallam said you must have compassion the hadith is in bay haqi All right, so here he's talking about a camel an animal All right, the rahmatil al-alameen. So He is a mercy to um to all the world including the The animal kingdom that the prophet sallallahu alayhi sallam said another hadith that Don't take the backs of your riding beasts, whatever they are Horses or camels don't take them as being pulpits In other words, don't just sit on your animal and start You know quantificating and giving these long sermons because that's that tires out the animal. That's That's um, that's that's putting undue stress On the animal. So here he's talking about Animal rights. He censured the sahaba ones because they burnt an anthill He censured the sahaba ones Because they took eggs from a mother bird and the mother bird started flapping its wings and he said return these eggs To the mother bird. So he did not approve Of animal abuse. This doesn't mean that we should all be vegans and you know, really interesting some Some modern people how They prioritize certain things.  I have bodily autonomy So this is uh, it's very interesting and it's really a worship of the nuffs, right? They kind of control themselves. They they act irresponsibly They do things they fornicate and then they get pregnant and then they want to justify it to themselves That this is this is a moral thing. I'm doing because it's my body and I can do whatever I want with it But they know deep down inside that There's certainly the conscience, right Is is is bothering them and you can you can and this is something that you can See with with their testimonials And some of them are not bothered and you can you work a wonder about their humanity Anyway, um, so the prophet said actually here you must have compassion That's the end of section 18 sorry 17 was brought to the prophet and sorry this this this section is called integrity probity and contracts and maintaining ties of kinship and in my lights of the chapter of the sections before The end of class next week And I said once when a gift was brought to the prophet sallallahu alaihi sallam He said take it to the house of such and such a woman She was a friend of khadija She she loved khadija In I she said I was never jealous of any woman the way I was jealous of khadija When I heard him mention her If he sacrificed a sheep, he would send it to her friends her sister Hala bintu khalid Asked for permission to enter and he was happy to see her a woman came to him and he received it with Kindliness and asked after her very considerably When she left he said she used to come to us when khadija was with us Maintaining ties is a part of belief and the hadith isn't Bukhari so the prophet sallallahu alaihi sallam's first wife khadija passed away Um, radiallahu alaihi sallam, she was his first disciple She passed away in the meccan period and as she was saying that That even as late as the medinan period the prophet sallallahu alaihi sallam would maintain ties With relatives of khadija As well as friends of khadija. He would continue to honor them um And show them kindness The prophet used to carry umama his granddaughter by zaynab on his shoulders when he prostrated He would put her down when he stood up. He picked her up so This also reminds me the famous story where the prophet sallallahu alaihi sallam was standing on the pulpit and he was giving a khutba and yuma And his very young grandson imam al-hursayn following his grandfather's voice Wandered into the masjid and the prophet sallallahu alaihi sallam descended The minbar and picked up his grandson And hugged him and went and then re-ascended The the pulpit and finished his khutba while holding imam al-hursayn radiallahu alaihi sallam In his arms This is a testament to the merciful and tender nature of the prophet sallallahu alaihi sallam With uh with his you know, not only his wives his companions not only with animals Uh, but also with uh with children and as we spoke about in the past the prophet sallallahu alaihi sallam he continued to show Good character to even his enemies that were trying to attack him And this is what was so astounding to abu sufi and ibn al-harb who um just before the conquest of mecca became muslim And uh, he was just absolutely smitten that the the prophet sallallahu alaihi sallam Uh, um continued to speak to him with respect Um, and and then he said to him, you know, may my parents be your ransom you you still speak to me with respect after all these years or i've Try where i've tried to you know kill you and and um and led, you know these military campaigns against you and Have killed many of your uh companions in battle But the prophet sallallahu alaihi sallam did not give up even on his Worst of enemies he continued to show them good character And there's a lesson in there For us again, this is a difficult thing to do but he is our ideal and we should try to strive for this type of perfection So the excuse of well, that's the prophet and i just can't do that. He's just so great He's still a human being i mean the prophet sallallahu alaihi sallam.  He just he he became very very angry and he said may i never see your face Again, i mean that's that's a human being Right, um and then eventually He welcomed wahshi and and um and uh, he he showed him kindness and mercy as well So using this excuse of well, that's the prophet and he's perfect and he's immaculate and who am i am nothing uh, the prophet sallallahu alaihi sallam is also a human being and many of his um any of his um Reactions to certain situations are are are very similar to what any human being do initially, um, but uh, if we see how he Treats situations eventually In his wisdom behind dealing with certain problems in the society even within his own household Uh, that's certainly something that we can emulate and at a certain level and strive towards this Perfection you're never going to hit perfection. We're not going to reach the huluk of the prophet sallallahu alaihi sallam But that's not the point. We strive towards it. It's like an old football coach named bill walsh um Who was the coach of the san francisco 49ers in the 1980s when the 49ers were a dynasty and um He used to tell his quarterback uh, joe montana He would say to him when he threw the ball to a receiver aim 12 inches right in front of the numbers And anything other than that is imperfect and you've missed the target now 12 inches and from the numbers Can you imagine that on a 40-yard pass? Because that was perfection you aim towards perfection Um, and you're obviously going to come short, but you'll you might come close to it um So the prophet sallallahu alaihi sallam is is our perfect role model We should try our best to emulate his character And not make excuses and we fall short. We fall short and make toba, but we we keep trying Now we said abu qatada said a delegation from the negus. That's the king of apesinian najashi Arrived and the prophet got up to serve them His companion said let us do it for you And he said they were generous and honored my companions So I will do the same for them alab a haqi so the prophet sallallahu alaihi sallam uh was himself Serving the people right that he was doing that himself In the hadith of khadija. She told him may Allah sallallahu alaihi sallam may Allah bless and grant him peace So khadija says to the prophet rejoice by Allah Allah will never bring you grief you maintain Connections with kinsfolk you bear all and you give help to those who are in need You're hospitable to the guests and you help people to get what is their due um, and uh, this was after the The um the context of this statement of khadija is after the descent Of the initial wahi Lady tul qadr in mecca The prophet sallallahu alaihi sallam. This is something else that's astonishing about the prophet sallallahu alaihi sallam again Showing his humanity that he didn't know initially what had happened to him. He's nabi al ummi He doesn't have this formal education In religion. He's not familiar with ahlul kitab and their beliefs necessarily He's an unlettered prophet and he has his experience in this cave Um, and he is very very sincere um And thinking that maybe something bad has happened to him. Maybe he's been possessed by a jinn or something Uh, like that. This is a very honest reaction And this is something that's um pointed out, uh, for example this book by leslie hazelton. It's very good book.  So he went to his wife khadija to the kubra radi allatah anha his wife And it was khadija who reassured him That allah subhanahu wa ta'ala would not humiliate you Uh by this type of demonic possession Or mental illness or something That allah subhanahu wa ta'ala Uh knows certainly knows that you maintain ties of kinship You're good to the orphans That you're good to the guests that you provide things to people who need things But here's the thing also is that she's no expert in matters of religion So what do they do they go to an alem and this is the proper method All right, allah subhanahu wa ta'ala says Ask the people of ad-dhikr ask the people of ad-dhikr here probably means revelation revelation in general Nor the quran in particular of course the quran is a revelation, but ask the people of revelation if you don't know Right, so she's not an alema, but waraka bin nol fell her cousin this christian scribe He was an alem So they go to waraka and the prophet sallallahu alayhi wasallam recounts What had happened in the cave? and waraka he says Laqa jaa ka an namusul akbar kama jaa ila musa alayhi as-salam This is his judgment about as to what happened to the prophet sallallahu alayhi as-salamu alayhi Indi the great namus The great nomos Nomos is the greek word for sharia or sacred law the great law has come to you Others say nomos or namus is that others say that namus here is actually the arabic of pinuma Which means the great spirit has come to you the spirit of inspiration Just as it came to musa alayhi as-salam Right, and of course we have the famous prophecy Of a Deuteronomy 18 18 that a prophet will come Um from the brethren of the israelites who will be similar to musa alayhi as-salam Deuteronomy 18 verse 18 that sounds like a A valid part of the Torah Wallahu alam we cannot confirm nor deny But certainly there is a prophecy in the Torah that sounds like it finds its fulfillment With the prophets of allah. You said them So that's the end of section 18 now section 19 is called his humility In spite of his high position and exalted rank. He was extremely humble and not in the least proud says qadi ar-yad There is proof enough of that and the fact that he was given a choice between being a king prophet And a slave prophet and he chose to be a slave prophet Right the prophets of the bari as-salam Lived in a state of self-imposed poverty Right, he could have been a king prophet Like dawood alayhi as-salam suleyman alayhi as-salam huge palaces servants Right, but he chose to be a slave prophet Uh because the majority of his people all of his people were living Most of his people were not were not affluent people And he was a man of the people sallallahu alayhi as-salam So he lived among his people. He was a man amongst men When he did that israfil said to him Allah has been generous to you because of your humility to him You are the master of the children of adam on the day of rising and the first for whom The earth will open up on the day of rising and the first to intercede abu nu'aim So the famous hadith of the prophet sallallahu alayhi as-salam Man towada alilla rafa'aahu allah Waman takabara wada'aahu allah remember this hadith Uh, it's a beautiful hadith That is has incredibly incredible ethical import That whoever humbles themselves before god towada Before god rafa'aahu allah. Allah will raise Whoever humbles themselves before god Allah subhanahu wa ta'ala will raise the rank Waman takabara And whoever takabara right this form five verb The meaning patterns of form five Is is to consider it's considerative whoever considers oneself To be to be kabeer to be great to be high and mighty Wada'aahu allah Allah will debase and humiliate And we find an echo of this statement as well in the new testament gospels and the synoptic tradition That whoever is whoever is is low will be made high whoever is High will be made low this type of thing Have mercy have have beauty where Allah subhanahu wa ta'ala and Allah subhanahu wa ta'ala will raise their rank But if you deem yourself big and high and mighty Then Allah subhanahu wa ta'ala will debase and humiliate you And we see that with people like Nimrod very interestingly Nimrod which according to the urlama was the first man ever to claim to be Allah subhanahu wa ta'ala The first one whoever made a claim to deity was this king of babalon at the time of ibrahim alayhi salam And according to the exit Allah sent his servant a mosquito or a nap or something that flew up his nose and bit him And the pain was so intense that nimrod would have his servants come into the room and beat him over the head with their shoes as a way of sort of dulling the pain you know going into sort of a A days and in the pain one day was so intense that he ordered his servants to beat him harder and harder To they beat him to death This is the end of the man who claimed to be god Right Allah sent a tiny servant to look at the world today as one of our teachers said recently in an amazing talk that The king of the world today is this Coronavirus this thing that you can't even see A servant of Allah subhanahu wa ta'ala everything isn't everything is Is in in in service and a servant subservient to Allah subhanahu wa ta'ala That is just You know it's it's put us all on time out as it were We have to think deeply about these things the state of the human The state of the human mind the state of the human heart when it comes to Allah subhanahu wa ta'ala What's happening in the world? What's happening with with religion with faith? um I mean something like this should should should Provoke deep contemplation within ourselves as to why these things are happening and how we can approve improve ourselves And that's you know the prophet sallallahu alayhi sallam was very very deeply reflective person and the urna ma and the awliya the sahaba were very deeply reflective and they were also very um self-centering That they were constantly trying to Work on their faults. They were not people that were satisfied with themselves and they would turn the finger inwards And if something would happen in their lives A trial or tribulation some sort um They they would take it as a a a means by which they can make toba and and improve their character and improve their relationship with Allah subhanahu wa ta'ala And come back into the good graces of Allah subhanahu wa ta'ala Of course when things like this happen to a prophet it's never a type of punishment The prophets are not punished because they can't perform conscious sin It's always a way of raising their rank But even with believers it could also be a means of raising our rank now It could initially be a type of punishment Right, but then we recognize that and we try to rectify our behavior And by doing that making toba and making that rectification it'll be a means inshallah ta'ala by which Allah subhanahu wa ta'ala will raise our ranks as well And that's why the prophet sallallahu alayhi wa sallam said the affair of the motmin is always good It's always good even if there's some sort of disaster or trial or tribulation. We understand why Things like that happen. We live in the dunya But we try to learn from those things and these types of things should provoke a type of toba and return You know toba taba means to turn to reorient ourselves towards Allah subhanahu wa ta'ala to the end of the day Everything is good for us He said sallallahu alayhi wa sallam. I am a slave. I eat as a slave eats and I sit as a slave sits All right, and um There's a story mentioned that he was sitting on his knees one time and he was eating something and a jewish Weren't passed by him and she started to mock him And say look at your prophet. He he eats like a slave. I mean This is how he's sitting on the ground eating something And the prophet sallallahu alayhi wa sallam. He said alas to be abd. Am I not a slave? Right. Am I not a slave?  He's a servant of Allah subhanahu wa ta'ala and he is He is a servant that has this Beautiful tawad or this beautiful humility With Allah subhanahu wa ta'ala. He's not doing these things out of ostentation And that's another thing we should check our intentions. We do certain things You know that um, why are we doing things? Is it is it simply is it simply for the pleasure of Allah subhanahu wa ta'ala? Or are there other things that are operating within us? So we have to really take ourselves to a task and and be honest with ourselves very difficult for us to be honest with ourselves There's a uh, a saying of ibn at-ta'ila secundary. A very beautiful saying that i'll mention here. It's not mentioned here by qadi iyyad, but Uh, ibn at-ta'ila, he said an act of sin that leads to humility Right tawad or and brokenness in kisar like brokenness What catholics would call contrition is a beautiful word contrition to be contrite is one of the um The prerequisites of coba of repentance and catholicism is to feel a sense of brokenness the word contrition Means to be broken a sin an act of sin that leads to humility and brokenness before god Is better than a good act that leads to arrogance Is better than a good act that leads to kibir To arrogance and there was actually a debate amongst the urlama as to which state is better If you believe this or not, which which state is better? Uh, the state of a person who never sinned Or the state of someone who did sin but made toba Right now ultimately they said the former because that's the that's the um, that's the uh The way of the prophets that they don't sin consciously But the fact that there was a debate on this issue. It's quite telling that that um That human being sinned by nature kulu kulu bani adam hat-ta'un And the urlama say here kulu bani adam is Is needs a nuance meaning there that it's it's not including the the prophets All of the children of adam are sinners and the best of sinners Are are those who make toba to waboon those who reorient themselves back toward the law subhanahu wa ta'ala One of my teachers said there are two kinds of people In the world the one who enters a room and says salam alaikum to the people in the room And when they don't answer him He thinks to himself what's wrong with these people that they're not answering my salam That's one type of human being another type of human being is the person who enters into a room and says salam alaikum And the people don't answer him And then he thinks to himself what is wrong with me That these people are not answering my salam. What did I do? Did I wrong them? Did I break the quorum of some sort? Did I show bad adab of some sort? right two kinds of people The prophet used to ride a donkey and would have someone ride behind him on it He would visit the very poor and sit with the poor again these very difficult things to do you know we we read these things in books and We think well, I am how many times have I sat with the poor and We should strive to do these things He answered the invitation of the slave and sat among his companions Mixing with them he would sit down among whichever part of the company he came to so that You know if you walked into a room and the prophet was there you wouldn't even know Which one was the prophet, you know, it's not like the one sitting on the throne or the pulpit or the You know the the the the fancy green cushion or Something like that. He was just he was amongst the people. He's amongst the man. He was a man among the man as I said In a hadith written by umar the prophet said do not lavish praise on me as the christians lavish praise on the son of mariam alayhim as-salam So this hadith is in bukhari. It's mentioned by imam tirmidhi in the shema'il I believe as well That uh, don't you know, the translation says lavish praise on me, but really flatter me In terms in which iisa alayh salam kama in terms of or similar just as iisa alayh salam Was flattered or given titles that he did not merit or that breached the um parameters of acceptable theology Because there really is no way of overpraising the prophet sallallahu alayhi wa sallam Right praising the prophet has is limitless the the poet said for enough for in the fadda la rasoolillahi lisa lahu had There really is no end To the to the virtue The virtues of the prophet sallallahu alayhi wa sallam, but don't make him Into more than a man Right, and this is what this will cut. What did the christians do? We have to ask this question when we read this hadith You know, what did the christians do with iisa alayh salam some of our brethren? They say well, you're celebrating the birth day the moled of the prophet sallallahu alayhi wa sallam This is what the christians are doing and what is that? Is that what he's talking about celebrating? A birthday and um, I mean that uh, I think that's a pretty weak argument The point here is not to make him more than what he is Right the prophet sallallahu alayhi salam, you know when he entered medina and he realized That or he was told that the jews were fasting on yomi ashura.  We have a greater claim on musa alayhi salam. He said Right, uh, the prophet sallallahu alayhi salam is by consensus greater than isa alayhi salam Surat mariam is basically a moled. It's a narrative of the birth of isa alayhi salam Allah's praising the birth of isa alayhi salam How much more should we praise the birth of the best of creation sallallahu alayhi salam If if musa alayhi salam's exodus from egypt is is commemorated by the jews How much more should we commemorate at the hijrah of the prophet sallallahu alayhi salam or the command of the prophet sallallahu alayhi salam So that's not what he's talking about here. He's talking about giving the prophet a rank or a station of some sort that That is outside the bounds of acceptable theology So what did the christians do with isa alayhi salam that made him into the literal son of god And what does that mean that means that they said that isa alayhi salam His essence that the the essence of isa alayhi salam is divine That isa alayhi salam when he was a human being is really what's known as a hypostatic union of two persons The human jesus of nazareth, but also the logo.  So they're ascribing to isa alayhi salam A divine quality So don't do that with the prophet sallallahu alayhi salam. Don't say the prophet sallallahu alayhi salam Has an inherent Divine quality that he's all hearing. He's all seeing he's all powerful this type of thing This is what the christians did with isa alayhi salam. And this is what we're told to avoid We're not giving any divine qualities to the prophet sallallahu alayhi salam Um everything that he has is from allah subhanahu wa ta'ala who is the ontological source of everything period Uh, so this is a good place to stop inshallah ta'ala. We are in section the middle of section 19 InshaAllah next week, uh, we'll finish Um inshallah, I think there's 24 sections in this chapter if i'm not mistaken 25 sections it'll be a bit difficult, but maybe we can manage it So we'll see you next time inshallah ta'ala So inshallah ta'ala we're going to finish our sessions tonight. This is our 10th session Um of the kitab al shifa by qadi iyad Uh, I hope you benefited from this course Um, I hope you're inspired to learn more inshallah ta'ala. There's a lot of great literature out there um on the topic of the The shama'il of the prophet sallallahu alayhi salam the seerah of the prophet sallallahu alayhi salam um the khasa'is the special unique qualities Uh of the prophet sallallahu alayhi salam and of course this book Is is great because it's very comprehensive and really a combination of all three genres of literature So you should have it at your house even for barakah Just have it on your shelf Pull it out every so often And read a section of it inshallah ta'ala Allah will bless you And put the love of the prophet sallallahu alayhi salam increase the love of the prophet sallallahu alayhi salam In your heart So we are on section 19 um Chapter two part one Uh in my translation page 68 the second full paragraph At anas radiallahu tana'an who said that the prophet sallallahu alayhi salam used to ride a donkey And answer the invitation of the slave. So here The section is again on the humility the toadu of the prophet sallallahu alayhi salam In the battle against bani koreyadah. He rode a donkey with a saddle cloth Which was halted with a rope made of palm fiber He said anas said that the prophet sallallahu alayhi salam would be invited to eat barley bread and brand said butter And would accept such an invitation He said that the prophet sallallahu alayhi salam went on hajj On a shabby saddle on which was a fringed cloth that was worth four dirhams And the prophet sallallahu alayhi salam. He said allahu ma hajjatun la riya feeha wa la sumaa That the prophet sallallahu alayhi salam said in this hadith is mentioned by or related by uh ibn maja and others That the prophet said oh, allah make it an accepted hajj With no riya with no ostentation with no showing off Or sumaa wa la sumaa with no desire for reputation So this is the prophet sallallahu alayhi salam. This was his humility When he conquered mecca to the makarrama. He entered it with the the armies of the muslims He bowed his head down While sitting on his conveyance so that he nearly touched the front part of the saddle His beard was almost touching the front part Of the saddle out of humility To allah subhanahu wa ta'ala so the very powerful image Of the prophet sallallahu alayhi salam coming into mecca during the conquest of fatah mecca And a hadith in bukhari tells us abdulla ibn mughafil He says that i saw the prophet sallallahu alayhi salam on that day And he was sitting on his camel his she camel and he was coming into mecca And he was reciting Which according to many of the exegetes of the quran is the final complete surah of the quran Reveal When the victory of allah subhanahu wa ta'ala comes You see humanity entering the dean of allah subhanahu wa ta'ala Um the religion that was perfected by the prophet muhammad sallallahu alayhi salam The religion that he brought is called el islam You see mankind entering in throngs By the dozens fa sabbih bi hamdi rabbika wa staghfir Then praise allah subhanahu wa ta'ala and ask his forgiveness. Inna who kana towaba allah subhanahu wa ta'ala indeed is oft relenting the one who was Constantly turning towards us and accepting our towba. He is a towab. That's why when we pray we say ya towab towab alayna Oh relenter relent towards us So this was his demeanor sallallahu alayhi sallam coming into the conquest of mecca Again, this is the city that had kicked him out that persecuted him. Of course, he was raised in mecca So it had a place near and dear to his heart Um and when he came into the city as we know as we've said in previous sessions He was well within his rights To extract vengeance uh from those who had persecuted him But he came into the city and as we said he said sallallahu alayhi sallam al yawmah yawm al marhamah You is allah o koreshan today is a day Of mercy the exaltation of the the koresh and he came in Sitting on his camel with his head bowed in humility reciting surat al fatah Qadi iyad continues one of his signs one of the signs of his towab or of his humility Is that he said Do not perform me over yunus ibn matta. So yunus ibn matta is the the prophet and nabi yunus alayhi sallam And do not create rivalry between the prophets and do not perform me over musa alayhi sallam And then there's a hadith here which is in sahi muslim when someone said to him Ya khair al bariyya or best of creation The prophet sallallahu alayhi sallam said that that is ibrahim alayhi sallam that is ibrahim alayhi sallam So how do we deal with these hadith because it is absolutely um a Cornerstone of our aqida as ahlul sunnah al jama'a to believe That the prophet sallallahu alayhi sallam Is the best of creation imam al aqani says in a jahara to heed that the prophet sallallahu alayhi sallam is khair al khalaqillah So how do we square This belief Which is absolutely essential With these hadith of the prophet sallallahu alayhi sallam So qadi iyad actually says here that he's going to explain these hadith later But we don't have time to do that because we don't have any more sessions at least in this course So i'll just give you some previews as to what he says the urlama do with these with these hadith So according to qadi iyad either the prophet sallallahu alayhi sallam did not yet know At this point when he made these statements He did not yet know That he was sayidu aladhi adam that he was the master of the children of adam um and thus this prohibition occurred before his Full knowledge of himself sallallahu alayhi alayhi sallam. This is one possibility Another possibility is that the prophet sallallahu alayhi sallam is making these statements purely out of his tawadur out of his Humility, although this is debatable The third Possibility is that it is simply cautionary Right that if we make these or if we insist if we emphasize these disparities between the prophets Then that could lead to a type of Diminution or a type of a lessening of the rank of some of the other prophets And could actually lead to a type of disrespect Of the other prophets. So we should simply be careful Maybe this is the meaning of it that it's simply precautionary, but at the end of the day We know the reality and the prophet sallallahu alayhi sallam explain the reality that he is in fact The best of creation. He's better than any prophet. He's better than the kaaba. He's better than jannah He's better than the arsh in the kursi. He's That the prophet sallallahu alayhi sallam is sayidi wa ladhi adam Wa la fahar. He said and I do not boast and this is something that is absolutely essential In the aqidah of ahlus sunnah or jama'a and also that the prophet sallallahu alayhi sallam is the universal messenger That his sharia supersedes and cancels abrogates all of the previous Sharia and this is also something that is essential. This is something that's grounded in the quran As we cited the mithaq al nibiyin. So the ani imran ayah number 81 You have some modern intellectuals who go by the name of perennialists Perennial philosophers who deny this aspect of the prophet sallallahu alayhi sallam and they say that That all of these covenants all of these sharia all of these sacred laws that were revealed before the prophet sallallahu alayhi sallam Are not abrogated and that all of these religions are valid paths to salvation Valid paths to allah subhanahu wa ta'ala and that one really does not need to even believe in the prophet sallallahu alayhi sallam Even if one is exposed to a sound prophetic summons Even if someone met the prophet sallallahu alayhi sallam and got to know him And knew the truth of his message according to these perennial philosophers that person can simply Have respect for the prophet but continue worshiping iisa alayhi sallam as a christian continue believing in the trinity This is absolutely against the quran. This is absolutely against the ijmaa Of all of the urnama according to imam al-qazali according to imam al-nawi according to many many others according to the four metahib of ahlu sallahu al-jamaa And that this is considered a Clearly deviant position. It trifles with the very first pillar of islam Not the fifth pillar or fourth pillar, but the very first pillar of islam the definition of a muslim is la ilaha illallah Muhammad the rasulullah and it's true and the prelinus point this out.  It's called. Yes. They were muslim They were muslim at that time and their sharia's were valid for that time But when the universal messenger comes as allah subhanahu wa ta'ala says in the quran When there comes to a messenger confirming what is with you, do you believe in him and render him help? In other words, obey him and all the messengers and their umam. Remember that imam al-raazi said that Because this also includes the umam of these previous messengers and that's indicated by the very next ayah chapter three verse 82 That when this messenger comes you must believe in him and render him help Do you take this covenant as binding and they said yes, and then allah subhanahu wa ta'ala he said And um, and i've ratified this covenant Well, I am among the witnesses So the prophet sallallahu alayhi sallam is the best of creation and uh All of the all of the prophets all of the prophets Considered him the prophet sallallahu alayhi sallam to be their master Now continuing having issues with lighting here, um, please bear with the lighting issue I don't know why it's happening Maybe because the open window behind me has something to do with it. Okay continuing inshallah The aisha and al-hassan ibn al-Ali And abu sa'eed al-khudri and others described the prophet sallallahu alayhi sallam They said that he would Work in the house with his family That he would it says your qadi ayat says he would delouse his clothes now This is an important caveat That the urlama point out here that the prophet sallallahu alayhi sallam did not have lights He's not delousing his own clothes that he's actually Delousing the clothes of his companions and this is something that the urlama again make clear But he would mend his own sandals. He would serve himself. He would sweep the house. He would hobble his own camel He would take the camels to graze and eat with the servants. He would mead bread with them and carry his own goods to the market Uh, this is based on a hadith of our mother aisha radiallahu alayhi sallam This is a hadith that's found in multiple books in different different readings or versions of the hadith And bukhari and tirmidhi and others That the prophets of that that our mother aisha May Allah be pleased with her radiallahu alayhi sallam. She was asked Ma kanan nabi yasna'u fi bayti That uh, what did the prophet what was the prophet doing? What did he used to do in the house? In the prophet and aisha said The prophet sallallahu alayhi sallam was in the service of his family the service of his household Doing these types of jobs mending his own sandals Right mending his own clothes, you know cleaning up the house The equivalent of men today in the house, you know washing the dishes mopping the floors Vacuuming the house helping out with cooking That's what the prophet sallallahu alayhi sallam was doing in his house. He was in the service of his family I'll remember I remember years ago I was in a christian church a methodist church And we were having to interfaith a dialogue And it was a female pastor And she was an expert in the old testament and she gave us like a 15 minute sort of tutorial on the old testament And then afterward she asked her husband She said can you bring me a cup of water and her husband went And brought her some water and then another parishioner looked at me and my wife was sitting next to me And he said that must be real culture shock for you And at first I didn't know what they were taught what he was talking about. What do you mean culture shock? So I kind of smiled and and then a few minutes later I just I had to ask him like what do you mean by that? And he said, you know a husband serving his wife. Isn't that kind of strange for someone from your culture? right And certainly there are There are cultural cultural aspects That are found in in in muslim majority countries that are problematic Um, but I explained to him That the prophet sallallahu alaihi sallam Is our role model and he's really the person that We're commanded to emulate and I quoted this hadith I said there's a sound hadith of the prophet sallallahu alaihi sallam where his wife was asked and I say this many many times I said in many many khutbas no one knows a man better than his wife You know whatever type of persona which really means mask in latin Whatever type of mask or persona he's presenting to the public The wife knows who's under the mask Right, so she was asked Ma kanan nabi yasna ufi beti. What was he doing in the house? He was in the service of his family This is our role model The prophet sallallahu alaihi sallam was a very faal person. He was very active energetic Was not lazy You know, it wasn't complacent very active doing things going somewhere if ain a tad taboon the great one of the great questions Of the quran that allah will ask us He was asking us. Where are you going? What are you doing? How's your life going? We should be progressing every day.    Well, you know, I got a long life Put it off. It's okay. We'll do it later. We'll do it next year We'll do it in 10 years. I'll do it when i'm 40. I'll do it when i'm 80 This type of thing we should be active very very active. I remember like yesterday The y2k scare that was 20 years ago 20 years gone and I remember it like it was yesterday You know So be active Okay A man came to the prophet sallallahu alaihi sallam a better one came to the prophet sallallahu alaihi sallam Qadi iyad is mentioning this now That and this man began began to tremble out of awe. He was awestruck by the prophet sallallahu alaihi sallam Sin Adi mentioned this earlier that when you first encountered the prophet sallallahu alaihi sallam You were awestruck by him, right? It was it was quite an awesome experience an awesome spectacle Because not only was did he demand this had this had this sort of regal Quality to him, but physically he was very beautiful as well sallallahu alaihi sallam But then he said when you get to know him He began to love him So this better one was trembling the prophet said to him. He said how when a lake like relax Take it easy. So in me less to be milk And the hadith is an ibn maja that that's Related here by qadi iyad That he the prophet said I'm not a king. Now the prophet is greater than a king All right, he's better than a king. He's a nabi. He's a prophet.  He's the best of creation So he's not a king meaning that you know, he's not a tyrant Right. He's he's not a tyrant. He's he's he's he's he's a prophet Right And so he has this type of humility inna ma'iblu imratim taqquru Al qadeed So he said that I'm only the son of a woman who used to eat Like dried meat Right Like like jerky meat That's all I am and again, and that's true Right, and that's that's who he is a lulati said them. So he's he's not telling a lie to this man Right, uh, but he's trying to calm the man down because the man understood Uh, the the the awesome presence before whom he was standing Um, but the prophet said lulati said he was to what or this is how he made the man relax All right, and this is from his from his humility The prophet sallallahu alayhi sallam now that that's basically the end of the section 19. I'm going to move section 20 which is on which is called his justice and trustworthiness decency and truthfulness He says the prophet sallallahu alayhi sallam was the most Trustworthy just decent and truthful of people Even his opponents and enemies admitted that he was called al-ameen A saudical I mean even before he was a prophet or even before He was commissioned as a prophet or you can say even before The dissent of the Quran because the prophet sallallahu alayhi sallam Uh, was a prophet When adam is between Ruh and jassad according to the hadith between soul and body So even so here we're talking about before the commissioning Um of his nabua, which was in the year sixth in of the common era The ishaq said he's called Al-ameen because of the sound qualities which allah had concentrated in him And allah said and he quotes these ayat again from surat al-takweer Inna hu la qawr al-rasud an-karim the quwwatin nda del-arshi makim That indeed this is the word or the speech of a noble messenger possessing strength Before the possessor of the throne of a high rank muta'in thamma-ameen Uh, obeyed then trustworthy Most he says qadi iiyad says most of the commentators say that this rasul Refers to muhammad sallallahu alayhi Wa ala alayhi sallam and some in monocled to be mentioned this as well in his tafsir And some say jibreel alayhi sallam So he's obeyed Right muta'in means obeyed Right. He must be obeyed or else one does not become muslim Part again part and parcel of becoming a muslim is to obey the prophet sallallahu alayhi sallam So Again the perennial philosophy these people who who have infiltrated academic circles And Give this strange interpretation to the quran Uh, they really have nothing to stand upon by your lord. They don't really believe Right until they make you a judge in all of their affairs And you find no resistance and they find no resistance in their hearts Uh, to your judgments and they come to you salimu taslima in total submission Right and that the prophet is the obeyed prophet muta'in thamma amin he must be obeyed One disobeys the prophet sallallahu alayhi sallam. Such a person is not considered to be a muslim This is absolutely fundamental. This you would think is very axiomatic very basic um, very, uh Common sense common sensible When qurish disagreed and formed factions about who would put the black stone in its place And the kaaba was being rebuilt they decided that the first man Who would who would come into the haram would be the judge, right? So this is a reference, of course, we read in the seerah There was something that happened to the kaaba some sources said there was a flood that damaged the kaaba and dislodged at hajr al-aswad The black stone others say that the qurish were renovating the kaaba. Allahu alam. This happened around the year 605 of the common era And so the clans of the qurish Um, there was almost a war over who was going to replace the black stone And so the leaders of the qurish they met in the city council if you will the door of nidwa And al-wadid ibn muwera he decided That the first man to walk into the haram would be the judge and of course the prophet sallallahu alayhi sallam He walks into the haram And the prophet is only 35 years old and you need it to be 40 years old to serve on the council But this did not preclude the members of the council from From making him their judge and in fight in fact, they were quite Delighted when they saw him opening when they saw him coming through the gate And he began to shout sadiq al-ameen had a muhammad Sadiq al-ameen So they made him their judge It is said that al-akhna sibn shuraq met abu jahl on the day of badr and he said to him ab al-hakam There's no one here to hear what we say Tell me about muhammad.  And abu jahl said by Allah muhammad is a truthful man and he never lies and Obviously somehow this statement reached us from abu jahl if it's an authentic statement It's not cited here by the translator At the point here is that They knew his character the mushrikin They knew his character and this is why Allah subhanahu wa ta'ala in the quran, which is a delil qata'i Which is mu'tawater That he's Allah commands the prophet to say La qad labithu fikum umaram min qablihi. Indeed. I have lived an entire lifetime 40 years You know, do I do I make up stuff? Am I a liar? Do you know me to be a liar? Do you know me to be a sahir a sorcerer? Am I a shair? Am I a poet? You know, um, you know How is my reputation basically and we talked about this also in previous sessions so that man's reputation is very very important Could follow him potentially for the rest of his life If somebody makes toba and they move on right and obviously we shouldn't dredge up people's past we should always sort of Just assume that this person is made toba and don't and don't talk about a person's past transgressions, but but those Memories are always going to be there and if one is a prophet that prophet has enemies and those enemies will not Uh will not miss an opportunity to bring up things from the past Um It's like when uh musa aley salam remember he was in the court of asfero He said remember you did that thing that thing that you did and he doesn't You can almost see him sort of going remember you remember that thing You know, I'm I'm not going to tell the other people But you know just to let you know I have some leverage over you if I I'll tell these people you killed In egyptian and then how are you going to look and of course musa aley salam did not intentionally kill the egyptian We covered that in previous sessions Musa aley salam's intention was to break up a fight.  He happened to die So he makes toba to allah because of a lack of restraint. He lost this temper Right the man happened to die. Certainly his intention was not to kill the man. It's more manslaughter than any type of murder now So, you know, they knew his reputation in the ahid kitab. They knew him as well Right. Allah subhanahu wa ta'ala says in surah number six i number 20 of the quran Those to whom we gave the kitab the revelation Could mean the bible here. The word bible means the word bible means kitab Biblion means book Those to whom we gave the bible or book or revelation in general before They know him Right and na'rifa or erda fan is a higher type of of noses It's more of an intimate type of knowledge that they knew the prophet intimately As just as they know one of their own sons the quran says Right.  Araf too means to recognize Re-cognition right. I recognized his face. I recognized that his face wasn't the face of a liar So the urnama say that it's possible that the prophet sallallahu alayhi sallam just had an honest face The others say that in fact abdulla ibn salam he recognized the description of the prophet sallallahu alayhi sallam Because he was described in jewish sacred text So they knew him as well and they knew his character And we mentioned in the past isaia chapter 42 probably a very good candidate for What abdulla ibn salam was referring to? Paraclius the emperor of Byzantium Once had abdullufian in his court and he asked abdullufian about the prophet sallallahu alayhi sallam And so he said abdullufian did you suspect him of being a liar?  He is not a magician One hadith says That the hand of the prophet sallallahu alayhi sallam never touched a woman over whom he did not have rights In hadith al-mukhari and muslim from aisha She said Nassat yadu rasoolillahi yadu imraatin qat But the hand of the prophet sallallahu alayhi sallam did not touch a woman ever Unless he had rights over that woman Sina Ali describes him by saying he was most most truthful of human beings Abu jafar atabri mentioned that ali said that the prophet said I was never attracted to anything that the people of the jahlia used to do except on two occasions It was mentioned by the writers of syrah And he says both times Allah subhanahu wa ta'ala came between me and what I wanted to do Ever since Allah has honored me with the message I have never even considered doing anything like that So one night I asked the slave boy who was hurting with me if he would watch the sheet for me When I went to mecca to spend the night as the young men spend the night I went out to do so when I came to the first house of mecca. I heard flutes and drums playing for someone's marriage I sat down to watch and I was suddenly overcome with sleep and only woke up After sunrise so to watching this frivolous behavior and suddenly he basically falls unconscious And the the heat of the sun on his back actually woke him up And he said I went back without having done anything the same thing happened another time I have not considered doing anything like that Since so Allah subhanahu wa ta'ala protected him from birth To death right and that's why we have These pre commissioning miracles Before his bi'atah before his commissioning there are there are miracles called irhas these are a type of marjizat But before the bi'atah that are attributed to the prophet sallallahu alaihi wa sallam for example the prophet sallallahu alaihi wa sallam when he was in his Early 20s probably He went on a business trip with mehsara a servant of khadija To bostra in syria and there was a monk there nestorius And the prophet sallallahu alaihi wa sallam he sat beneath a tree there and Nestorius was looking at him in amazement And uh, he took he grabbed mehsara and he said who is this man under the tree And mehsara said he's a man of Of the koreish one of the protectors of the kaaba the house of god And nestorius said there was none other than a prophet seated beneath the tree And then mehsara looked and some of the veils had been lifted and he noticed that there are two angels flanking The prophet sallallahu alaihi wa sallam There's many stories like this. Of course, we know years earlier in the same place in bostra The prophet was 10 or 12 years old with abu talim. Mahira the monk noticed a strange phenomena As well supernatural type phenomena This is an indication that the prophet's his His demeanor his character His actions Were always protected by allah subhanahu wa ta'ala section 21 His sedateness silence deliberation Manly virtue and excellent conduct Ramad ibn abud aziz ibn wuhayb heard Khadija ibn zaid Said that the prophet sallallahu alaihi wa sallam was the most sedate of people in the assembly.  There's something off about him. The prophet sallallahu alaihi wa sallam was very tranquil Almost like he was in a meditative state Um, one can say that his heart was always In the presence of allah subhanahu wa ta'ala Even in sleep. He said eynaia eynaia Tana mani wa la yana mu talbi O come a callah, alaihi sallallahu alaihi wa sallam He said that my eyes sleep that my heart is always awake that his heart was Uh, continuously raptured in the presence of allah subhanahu wa ta'ala Abu sa'id al khudri He's related to the prophet sallallahu alaihi wa sallam Sat in an assembly. He sat with his legs pulled up against the stomach by his hands This is how he sat most of the time And jabir ibn samura said that he sat cross-legged Like uh, what's called the lotus position used to be called indian style, but it's not politically correct anymore to say that Now it's called the lotus position And sometimes he sat squatting. This is also mentioned the hadith of qaila He was often he was often silent and did not speak except when necessary Avoiding people who did not speak well So we mentioned this in the past as well and qadi i'iyad mentioned it in passing that the prophet sallallahu alaihi wa sallam was quite Tassi turn in his speech Meaning he didn't speak He didn't speak much at all unless it was unless it was necessary And of course we have multiple hadith that Uh that highlight the the excellence of the virtue of Of silence not taking vows of silence. That's considered a bid'a to take a vow of silence It's something that the previous umam did as um as a type of vow mentioned in surat mariam That she did that she took a vow of silence As well as a qadi alaihi salam, but this practice has been abrogated Um So So there's many many hadith that that that highlight the the virtue of of speaking little right? Man kali yu'minu billahi wa liyum al-akhir fal yakul khaira awli yasmut Whoever believes In Allah and his messenger She'd say what is good or be silent Say good things or be silent and you know That doesn't mean you can't criticize because some because if it's if it's criticizing with a good intention and with adab then that's good That's good speech Sometimes people or we need to need to be criticized So it's not saying just say all good flowery things and if not then shut your mouth. No If you're going to criticize if you're going to raise an issue of some sort Defend something do it in the best manner, right? Um, of course, man samatha naja the prophet sallallahu alaihi wa sallam said That uh That whoever is silent is safe Of course the hadith of the prophet sallallahu alaihi wa sallam whoever can Guarantee for me the proper usage of that which is between his jaws and that which is between his hips Meaning his private parts then I can guarantee for him Entrance into jannah All right entrance into jannah Right controlling what you say and controlling your shahua Your promiscuity, right? And this is an age we're living in Right, it used to be the pre-modern age where people had restraint And people knew things and of course we're not going to romanticize the pre-modern world. It was also extremely violent and in many ways as well and and uh in problematic But people generally epistemology consisted of nakal and akal Right of revelation and reason And these things worked together noor and ala noor as we said we move into the modern age And nakal is completely Thrown away and everything is akal everything's Rationalism in fact a type of empiricism Really is what it is A rigid type of Empiricism that if you can't prove it scientifically you can't see it or smell it or taste it touch it then it doesn't exist And then we move into the post-modern age Where it's there's no truth. You can't take this so it's not truth from nakal and akal. That's the pre-modern world Truth has not taken from science materialistic mechanistic like Newtonian physics. That's the modern world Now the post-modern world is there's no truth capital T And it's your truth whatever you want to be true and it's taken from feelings It's how you feel so you feel if you're a man and you feel like you're a woman then you're a woman You know, it's all based on feelings now very very strange time of living in But post-modernist and satanist have something in common do it thou wilt That's what allister crowley says in the lever leg ace the book of the law, which he Contends was a satanic revelation Uh revealed to him from some demon Um, and that's the entire law. It says this is what this demon revealed to crowley Do whatever you want do which do do it thou will should be the whole of the law The prophet sallallahu alaihi wa sallam says in a hadith recorded by imam an-nawi in the arba'in He said all of the prophets all of the prophets said to their people Oh, come on, call it that if you don't have shame then do it thou wilt So the meaning of this hadith isn't okay. I don't have shame. I can do whatever I want.  What is this? You know relationships only only in the confines of marriage It's time. That's you know, that's caveman stuff. It's time to come into the new Century man. You're not woke anymore. You need to get woke and you know You know Leave these archaic divisive traditional values behind well You know, so these people are very promiscuous and promiscuity This is something that science has proven promiscuity in many many studies Leads to an epidemic of sexually transmitted diseases. It even increases cancer risks multiple studies have linked promiscuity With clinical depression because that's what they say do whatever you want Engage in any type of debauchery you want to and they always add the caveat as long as you don't hurt anybody As long as you're not hurting anybody. How do you know you're not hurting anybody? So live living a promiscuous lifestyle multiple studies have shown brings std's brings cancer Brings as we said clinical depression suicide suicidality, which leads to domestic violence promiscuity leads to to an increase in domestic violence Which leads to an increase of traumatic childhood for many many children Which leads to mental illness and many of those children who become adults And it's a vicious cycle. It's all based on promiscuity. People can't control what they're looking at People can't control what's in there between their hips as the prophet sallallahu alaihi wa sallam said Right How do you know you're not hurting anybody? How do we know because we believe in revelation and allah subhanahu wa ta'ala Allah subhanahu wa ta'ala knows everything. Allah subhanahu wa ta'ala knows ultimately what is good for us Okay, his laughter was a smile and his statements were incisive neither too long or too short His companions smiled rather than laughed in his presence out of respect for him And to imitate him his assemblies His assembly goes one of forbearance modesty good feelings and trust Voices were not raised in it and disrespect to sacred things did not arise in it When he spoke his companions bowed their heads in silence as if birds were perching on them So this is how they were completely raptured in the words of the prophet sallallahu alaihi wa sallam that when when he spoke They were their heads would go down as if as if there were statues as if birds would come and perch upon them And this is something else that's that's lost people You know because there are again these kind of post-modernists many of them marxists communists that want to equalize All of society that we're all exactly the same. There's no differences whatsoever So they want to destroy every type of social hierarchy even in academia You know go to academia you have these these professors that show up with flip flops and tank tops because they just want to be one of the guys one of the You know one of the young 19 year old students this guy's like 60 years old and he's dressed like a 19 year old and Call me bob, you know forget about teacher or doctor this and that Just call me bob and this type of thing And this is dangerous because hierarchies work and history has shown that hierarchy social hierarchies They tend to work and they work in the workplace. They tend to work in the family It leads to healthy types of interactions between peoples And they just simply work Right in this this leveling of society. Everyone's exactly equal I mean they've tried this in many countries and Doesn't it doesn't work at all Right, and so the sahaba they they knew they knew the rules of the game They knew who who he was so lalati said them And they knew that when they went when they were in his presence It was not like in the presence of another one of them They knew that this was the messenger of god and he outranks all of creation And it would act in his presence accordingly Breaching adab right with with the prophet sallallahu alaihi sallam is is as if one is breaching adab With allah subhanahu wa ta'ala So we treat people according to their ranks and this is a good way of dealing with people Anzino nasa man nazi lahum the prophet sallallahu alaihi sallam treat people according to their ranks This is also something that confucius taught He said if you if you treat everyone with compassion You treat everyone the same and you waste your compassion and at the end of the day you're not compassionate to anybody He says one of the things that it is said about him Is that he walked inclining forward ga'anahu yamshi min saba like he was walking down a slope And another hadith when he walked he walked with concentration He was known neither to press forward nor falter in his gate i.e. he was never He was neither impatient nor feeble So the prophet sallallahu alaihi sallam he would walk With an intention right luqman al haqeem he gave advice to his son waqsid fee mashik waqdud min sotik Right walk and some have translated this like walk moderately a moderate pace, but it also can mean walk with an intention walk with With a clarity in your mind that you know exactly where you're going and don't let anything distract you right waqsid fee mashik waqdud min sotik just to finish that Second part of that statement in the quran and lower your voice Abdullah ibn Mas'ud he said the best conduct is that of the prophet sallallahu alaihi sallam Jabir ibn Abdullah i said the words of the prophet sallallahu alaihi sallam contained both elegant phrasing and easy flow His hadith is in abu dowood and we gave you already several examples in a previous class of Some hadith and looked at the absolutely exquisite rhetorical composition of those hadith demonstrating the unbelievable eloquence of the normal speech We're not talking about for all for all is on a whole different level We're just talking about the normal everyday speech of the prophet sallallahu alaihi sallam Which again is also a type of wahi everything the prophet said is Revelation So, uh, it's seven o'clock now. So, um, I encourage you to um Continue in your education as the prophet sallallahu alaihi sallam Um, and remember and memorize many of these iconic verses in the quran remember. We said 21 107 Right, you have to you have to memorize this aya. Look at the tafsir 33 21 33 63 33 40 68 4 Uh, it's chapter six verse 20 verse chapter seven verse 157 all of these beautiful chapter three verse verse 159 Describing the character of the prophet sallallahu alaihi sallam the rank of the prophets of ladi sallam the uh The the beautiful attributes of the prophet sallallahu alaihi sallam Well, Allah subhanahu wa ta'ala speaks about the prophet sallallahu alaihi sallam. This is how we get to know him our primary source the quran And many of those hadith we mentioned as well. Um, the hadith of rahma The hadith of his mastery over the children of adam. These are things that every one of us should have memorized Uh, so that when an opportunity presents itself to somebody we can explain and present Uh, accurately The habeed the the the best of creation sallallahu alaihi sallam. So please keep us in your dua. You have a beautiful Um, the rest of your ramadan May you catch the night of power May Allah subhanahu wa ta'ala give you a very joyous aid And increase you and increase your family I mean sallallahu alaihi sallam Sallallahu alaihi sallam