well he did that again and again again where did they get to a hundred and then he said
that claude said finally it's done he said no no it's not enough i want to make sure let's throw it again so they threw it
again it went to the camels he said i'd still not convince i want to make sure i'm doing the right thing throw it again
they threw it again it went to the camels so 100 was the number of camels of
sacrifice that's why the diya in islam is a hundred so the diya in islam comes from
a kahina now the the arabs were using these
people as ways of solving their problems and it was part of god's provision for
them because that's what they had at the time because there's a wisdom in why god doesn't send pro i mean he could
have sent prophets in every generation every birth but he doesn't but he gives people the sustenance they need so even the
idolaters they have their sustenance in their idolatry until something better comes
along and and to not recognize that is a crime against human devotion and human desire
to to to find guidance outside of themselves and that's why many many christians i
mean i know christians that that weep reading their bible that really believe in their bible and deeply and
and i'll never forget i was at a a conference where they had a muslim who
was doing a thing about the bible and he just made fun of christianity for about an hour in a lecture and i was in the
audience and i brought my father and my brother and i it was unfortunate but he he made fun of christianity for
about an hour and then what broke my heart is a woman got up and she just start
she literally was shivering but she just said you know i was a christian a baptist and
the thing i didn't like about baptists is they always made fun of other religions and i came here tonight thinking maybe
islam had something for me but you're just doing the exact same thing that really
sent me away from you know it's just amazing we don't think about that you know and then again that gets back to sadda
varaya you know that you can cause people to reject islam you can be the
cause for people rejecting islam who's going to be answerable on qiyama
because the prophet said i will be the advocate of a me
who is wronged by a muslim on the day of judgment the pro now if you've got the prophet as
your lawyer you think you're going to lose that case seriously if you have the prophet as
your advocate on the but he's going to be against the muslim
supporting the case of the vimy who was unjustly wrong because that could be a reason why he rejected islam
thinking that that was islam so it's i think it's very important that we
we hold to our guns like shaykh abdullah said today you know we have a religion we have a creed we believe in this creed
and we do believe that islam superseded that's what i was taught that's in the akhida of the muslims that islam
and it's what was has been taught so i'm not a perennialist i don't you know adhere to that philosophy that
all these religions are still valid but i do believe that there is a validity in those religions
and then to the degree with which that validity is there allah maintains and sustains people through it
i do believe that i think they get spiritual help from it spiritual aid when they're sick when they pray when
they do these things because we have a generous lord and until something better comes along
that is what god has given them you know i mean my mother when i was 12 years old
told me that the only reason
that you go to orthodox church is because your grandfather's orthodox
she said if you were born in sri lanka you'd be a buddhist right now so this is a purely arbitrary situation
and i never forgot that because that's that's that's the way she saw it you know the
the world's a big place and there's a lot of people on this planet and there's a lot of weird stuff going
on out there and people are doing a lot of weird things muslims are doing a lot of weird things seriously even some of the rituals and
practices and we have we have honor killings and people think that has something to do
with their religion and we've you know we're a mess so there
you know there's a lot of problems out there and and uh i don't think we contribute to
alleviating them or removing them by denigrating others and one of the things that i heard from cd
abubakar which i really appreciated he said when you when you denigrate other religions
you are not elevating your own religion but you are succumbing to spiritual arrogance which is one of the
most dangerous states for a human being to be in and i really appreciated that statement
so i'll just repeat it when you denigrate other religions you are not elevating your own religion
but you are succumbing to spiritual
arrogance why did the arabs have the muharram monts what brought that about well they're
definitely this is uh maharamans
that he did not abrogate the maharamans they're still considered sacred months but they don't
have the same sanctity that they had at the time of the prophet in the rules of sanctity so we do
consider them to have a horma so it's obviously from prophetic tradition
that because the prophet sam recognized them and the quran recognizes them
can you explain the holy ghost
ghost is is a saxon word for spiritus in latin which is
the and uh and holy is uh is
is also a a saxon word that that comes from complete
means something complete and which where we get our word whole from holistic things like that so the uh
you know the idea of a uh produce is holiness
produce is one of the names of god the holy um it's something that is infused with
sanctity and we do not believe we believe that the prophet was holy
that he had uh and and that is a dua of the muslims
that is a dua of the muslims the bait is the place of holiness is the holy
city the the the the kaaba is
you know it was a desa a holy place a place kadasahu allah
allah gave it holiness sanctity and so
holiness is is the infusion of that spiritual energy that um that
that we we recognize i think if people are open to it they they recognize it in those places i read
a book called the sanctity i it was um it was about the sanctity of places i read it
it's like 20 years ago so i can't try and remember the name the power of place that was the book the power of place and
his argument was that that the places that have these type of sanctity are places
that are the electromagnetic fields are very strong there so people feel different in there now there might be some basis to that
the kaaba is a very powerful place uh you physically can feel the the
power of the place so there might be something to that but that still uh you know materialism you know this
reductionist attitude of the west is to try to reduce everything to material explanations but
nonetheless we experience these things and and those experiences are real and however you want to interpret them
however you want to identify them
one of the most profound experiences i ever had was
on a drug that's very similar to heroin called fentanyl if anybody's ever had
fentanyl uh yeah i had my the first realization of
why people become drug addicts because it was just such an amazing experience but
i had to get my arm you know i broke my arm very severely and i had to get it um
you know to jabir like i'm set my bones set so they gave me this
fentanyl and he could have chopped my arm off for all i cared
i was i i you know but i you know i i really felt like i got a glimpse of i mean
if god can do that here that what he can do in the achara
you know really i mean people have no idea so bliss blissed out states i mean drugs are are
drugs are are you know people want to get high for a reason really i mean it's
it's it's an attempt to get into a transcendental state it's just doing it uh illegitimately um
it's it's um you know um
to to to make make an attempt at a contention you know uh drugs are to spiritual
states what um you know xena is to
nuptial bliss that's halal you know it's like
they're very similar and that's why people uh people want those states
now my own teacher mark told me that we don't worship allah for states
but if the states come it's a blessing but we don't worship allah for states that's not why we're doing this
but people if you do practice you will have experiences that are very pleasurable
spirit experiences and there's a lot of discernment there's there's actually a way of discerning
spiritual states from nafta states because there are enough sani states that are very similar to spiritual
states and people can get very confused which is why people that know how to discern those things are important to have around
so that people can know that i mean i've seen people go into religious psychosis from doing dikkar i've seen people who
were doing a lot of dikka and started thinking that they were like the mahdi
um i you know i've seen these things happen to people so we're dealing with very powerful things
and they're also dangerous um how is the boundary of the hadam brought about that is tokifi the haram is something
from god from revelation
if quraishites believed in allah and were why did they have a hard time believing
in our prophet's message to lies and well they not all of them there were mushriks amongst the quraish not all of them
it was only a handful that were and some of them were jealous of the prophet some of them wanted to be
prophets themselves um and then also it's very difficult the prophet saws
you know he grew up with them and when you grow up with somebody it's it's like it's like you know i know
people that i knew years ago when when i was like 18 when i first became
muslim and they just still have kind of a hard time seeing me as um you know
hamza i'm just that kid that they knew back then you know there's there's
that's a very normal type of experience so i think people find it difficult you
know i know him he's we grew up with him we used to play with him
you know who's he so i you know i think they just it was hard
for them to accept also the the quraish were people they were aristocrats and they they also had this sense
of you know why isn't it why isn't it uh and even
waleed you know why not him because he's such a great man why did god give it to this orphan from benihashem
and benny hashem at that time was a very weak clan even though they were still considered aristocrats they were very weak
they were poor they they'd lost their wealth and they'd lost their position in in in the in the quraish hierarchy
so they just saw it as you know why wasn't it somebody else so i you know there's
i i can't i don't know what that means
i don't know i don't know what that means uh regarding loud dikkar in unison
i read in your book purification heart about what that
yeah that's true so why is it so prevalent and acceptable then
um the majority of uh maliki later maliki
scholars accepted it the muahidoon introduced the idara in the
jamaa as a way of preserving the quran and they based it on the hadith
no group gathers reading the book of allah yet allah he didn't say or
he said ye to luna and it indicates that it was done on in in one even though the sahaba did not
do that practice but the the hadith indicates the permissibility and that's where they
took it from which is in sahih muslim so and that's what syria abdullah ibrahim
said in uh he says
you know that the gathering for recitation of the quran and doing dhikr is the is
it's the practice of the muslims in all the cities of islam and the the sound hadith is a proof for
it it's a proof for it and there's other hadith the sahih hadith of
of the that allah has the malaika that are traveling in the earth and the sunnah
they're looking for the circles of zika and they find people you hallelujah
they're saying you said they're saying subhanallah they're in a circle doing that now like
nakshabandi say you do it each one does it on its own but the you know the other uh scholars
said you you do it uh you can do it together and that's permissible so that it's a giraffe if
people aren't comfortable with that's fine but don't make the incar you know of the other group that's all
if you're not comfortable with it it's perfectly fine you know i i prefer the position that says you shouldn't do it to say it's
haram is way overboard you know to say that's haram i mean you really have to have a proof
and and tarq is not a proof because the sahaba did not do it is not a proof
uh for taharim like that because
people always forget that little malaysia minhu whoever introduces something into this
religion that is not of essence from the religion then
it's rejected so the practice like you know there's muslims that if the
imam after the prayer in maliki madhhab you know the imam it's makru for the imam to make dua
but uh ibn abigail mentions that you know
um that if you if you try to implement that today and force
that on people you'd create fitna in other words that's this is the amla
of the people this is what they're doing and and there's nothing wrong with it it's a dua the other madhhab is permitted
uh the hanafi's do it they like to do it right the imam should do and then the people
they say i mean so there's nothing wrong but if somebody doesn't want to do the dua with the imam after because
he thinks it's fine don't do it you know but don't say you can't do that it's a
or something like that's really what we're fighting is is we're fighting that attitude that
that religious provincialism the irrigation of absolute authority in the religion
that this religion belongs to you and you alone and you are the only one that has the right opinion
and everybody else can go to hell you know that's just not a healthy psychological state to be in you're not
well and you know may allah help you if that's your state but it's not a good
state to be in and that's too many muslims are in that state religious muslims
which is driving away the other muslims that's why they don't want to go to the masjid
because there's too many people you know it's just so strange i find it really
strange but anyway so that's you know
p group thicker there's nothing wrong with it as long as it's with the adap i mean was generally he
didn't like it because he he thought
that it would become ritualized like you know if you do it like at the same
time every day the group gets together and does it becomes like a ritual and then he felt it it had an element of
bitter that it that yeah you've actually made a type of bidah in the religion by doing something you
know every thursday let's you get together eight o'clock sing qasida for an hour and you do that as a
practice um that that was his opinion but there's others that differed with him on that
so i mean is a mataki usually scholar the malikis are very worried about what
they call uh um to think that something is an obligation
imam matic will actually consider something makru out of fear that people will start thinking that it's part
of you have to do it that's why he did not like people to fast the six days immediately after um
ramadan in shawwal he said you should wait because if you do the six days he said i'm afraid people will think it's part
of ramadan and that happened in some places there's places where they would fat they had to
fast the six days immediately after their eid so that's why he doesn't like some say
that's why he leaves the hands at the side very few muslims know today that this
is not even a sunnah it's not a sunnah to hold your hands like that none of the
four imams consider that a sunnah of the prayer
but muslims if they see you praying with their hands inside it's like you did this horrible thing
and and yet many of the said of prayed with their hands at their side it's the medhab of laith
it's it's uh the med habit of imam shafiri in in the um in the
in his uh book of
it's perfectly fine to leave him at the sides as long as he doesn't play with them
and that was shaving so
somebody asked him about the saddle he said this is the prayer of my grandfather he said you can do what you want
so there are strong opinions for the saddle and then there's strong opinions for the couple people want to do that fine if they want
to do that fine just leave people alone but you know you see somebody doing that
where'd you get that that's a shia thing where'd you get that you just leave people alone
unless you really know i mean you know if you're a giant scholar uh you know that that mastered all of
the hadith you know imam azuri once saw a man in in all end with this imam
zuhd he saw a man in medina do the teslima twice
[Music] and he went up to him because he was the imam of medina
and he's one of the strongest harijal of al-bukhari and he was imam maddox teacher from the
taberean so he said where did you get that teslima the two prayers this is in which is
in the hadith of aisha about the testanima that the prophet sallamus islamic that he only pray he said salaam one
time so zahudi said where did you get that
teslima he said on so and so on so and so on that the prophet sam did he said i don't
know that hadith so the man looked at me said do you know allah hadith
he said no he said do you know two-thirds of the hadith he said no he said do you know half of the hadith
he said yes he said put in the half you don't know and so imam zahri
it said you know he laughed like he had good sense of humor you know you got a point
[Laughter] but in the medina it's one taslima which
is why in the malik's method you do one teslima the hadith is weaker than the system of two but the amal strengthens the hadith and
elevates it to mutawatar with malik so these are also differences and there's fosha in the
dean i mean if you see somebody praying the wrong way straighten him out do you know
and even that in america you might have a little problem
you
Qurrat 3
ng to look at is is called korotarabsar
it's a text by syria abdrazis mcnasty al-fasil maliki he was a scholar
from morocco he was born in in the 9th century
of hitara around around 880 and he died somewhere in the
in the middle of the 10th century which is 16th century christian era so it was a
difficult time for the muslims there's a lot going on during that period the um
he was a master of these traditional sciences he in in the classical
period of islamic scholarship and shaykh abdullah is somebody who is definitely a master
of that tradition most of the scholars today have
a working knowledge with a lot of the sciences but the mastery of each one of the
sciences was the tradition so that a person was not simply
somebody who knew a basic knowledge about hadith but who had
actually read the six books and often remember like i've heard him say on many occasions
it's not in the six collections if i ask him about a hadith so which means he he
he he knows what's in the six collections so the the scholars
today there's more of a tahasus like if you go to an islamic school you have somebody is teaches arabic
and and they're good and they learn the language and they can teach that but if you ask them about fic they they
don't really they might know and studied some basic things but they don't have a working
knowledge a deep knowledge of that so this
tradition was a tradition of mastery and and even jose kelly said there were 12
sciences that had to be mastered before you could actually give tafsir of the quran he mentions that in the mukha
the one of them is arabic language but the arabic language
has several knowledges that you have to master in order to be considered a master of the arabic language
in in the classical period you would have studied the
and and that was just the beginning today that's pretty much the end
so in the classical period that would have been the the mupptedi or mutawasap would have
gotten to that point and then there were many other books that would have had to have been read
before you would have been considered a master of the arabic language including
which is a massive encyclopedia of just the prepositions and particles in the arabic
language because they're so diverse so he was a master of these
sciences according to ahmed baba who he met his father ahmed baba
is one of the great scholars of timbuktu who during abu mansur dahabi's
invasion of the sahara he was taken prisoner taken back to marrakesh
but he wrote a very nice book of biographies um on ibn farhoon's
earlier work and naded nehle lipti hajj
and in there he has his biography of and mentions that his father met him in
medina because he's moved to medina but he did he mentions in there that
he that see aziz had sent his brother a didactic poem which would have been an
arjusa on the bahara rajas which is what this is the arabs called himar
the donkey of the poet because it's a very easy um to
to meter you know it's it's it's the uh the meter of the like in english we have uh you know
a uh yeah iambic pentameter uh you have um
uh hexameter you have the different what they call the uh the links of the
of the of the line so this is i mean arabic's different from english because we have accentual poetry it's based on accents
on the on the uh the actual letters whereas in arabic it's it's a it's based on the time so it's
it's uh it's the length it's not the accent so it's more it's closer to greek uh poetry which is
why they write they like the hexameter it's very hard to write in in
doesn't work in english but in arabic it's more common that's what the rajis is very easy to write him but he wrote this
this poem and in it he summarized 20 different subjects
so like grammar rhetoric logic it was a it was a massive poem so
that's the tradition that he comes out of and he wrote this this is probably what he's known for now
and it's one of these rhyming titles that the arabs really
like so i tried to do it uh as best i could in english the discerning eyes delights
in perusing the chosen ones days and nights
the arabs say you know that the eye has cool tears and hot
tears that hot tears are painful tears and cool tears are tears of joy
so the arabs say is is what gives your you tears of joy
cool tears so he begins at alhamdulillah
all of these poems begin with praise of allah either with the bismuth some of them
avoid the bismillah just not to to versify a quranic verse
uh according to those who have it as a quranic verse but um they uh they begin with either
hamd or with in the name of allah there's two riwaya the prophet sallallahu alaihi sallam
said that anything that begins without the bismiddah or without hand is cut off it's cut off from barakah
them in a reward it's it's sickly so it doesn't it doesn't have that
blessing so he begins alhamdulillah praise be to allah or to god who by
means of ahmadabi ahmeda sababia there by means of ahmada hada
to the the stratus of paths of those who guide so through the prophet salallahu we were
guided and the the hamd is to allah the humd is
thinner and it's it's a praise that does not
necessarily come from something that you have been given
from that person that you're praising in other words hum does something that you would do uh irrespective of
your relationship to the one that that is being praised it's something that is intrinsic
in the person or the object of praise um the prophet's grandfather was called
shivatul hemd because he was noted for his praiseworthy qualities
so ham desert is a praise for allah that but that ham never ends that you
cannot give thanks or gratitude or praise to allah that's why
we're not able to really truly praise you you are as you have described yourself
so the human being is incapable of truly praising allah subhanahu ta'ala and then also
praise al-hamden sukhar is a type of praise but shukur is a praise
that is a result of being the object of some blessing from the one that you're praising
so when you ashkuruhu the shukra is because you you've been received
something from the one that you're blessing and it is a blessing to give thanks and so
it's basically an infinite regress situation you you can't if if you if you're given something from
allah and then you thank allah that it's it's a blessing that you're
thanking allah because many people don't thank allah i mean i'll give you an example one of the first things that has taught
me was the dua of leaving the bathroom
that is an amazing dua and he told me that one of the in the tafsir
that the the prophet who was described as shakur
that the shakur means somebody who's always giving thanks it was because he never called he never
relieved himself except that he praised allah for that blessing
so people don't think of even those things like just being able to urinate just being able
because there's people that can't do that they have to have catheters put up their uh genitals in order to get their urine
out and if you've ever seen those type situations horrible there's people that
that can't defecate they have to have so people don't think even the most basic
human uh functions we have and those are things that we're conscious of there's
all these things going on in our body right now you could have been exposed to some foreign proteins last night and
your your white blood cells right now are elevated and they're fighting off this thing
that's coming to your body and you're completely unaware of it but allah is doing that for you
so what we know is so much less than what we don't know in terms of praise of
allah so the the gift of saying alhamdulillah is such a gift that you should say
alhamdulillah for saying al hamdidah and then for saying alhamdulillah for saying alhamdulillah you say
alhamdulillah ad infinitum you can't that's why you can't ever get to the end
of just thanking allah subhanahu wa to anna and that and that's the reality of our
situation so but the best thing that you can thank allah for is guidance
praise be to allah for the blessing of islam and it suffices as a blessing now how did we get that blessing what
was the means be ahmed by the means of the prophet salallahu salaam and so we are praising allah this is
what he's beginning his poem by praising allah hamdan a praise that is renewed constantly
everlasting it's it's continuing that recompenses this continuous
succession of blessings that those that were aware of and those that were unaware of
so this is a way of you know the prophet salallahu had certain to as that he said alhamdulillah
he would he he would there were certain things that he would do he said that if you get up in the morning and you thank
allah that it's enough for the for the for the day just to have done that as just thanking
allah subhanahu wa'ta'ala so to be in a state of great praise and gratitude is very important
but you know as a way of recompensing these blessings is just to acknowledge the blessings
that's why parents and the right of parents is so immense because when you show filial piety to
your parents you're in essence acknowledging the debt that you owe to your parents first and
foremost for your material being because they were the means by which you came into the world and consciousness is a is an immense
gift to you
wasn't there a time when we were not even known there was no there was no mention
of us and now we've come into the world and and we have a
a universe of relationships of people that know us that know our names and consciousness
looking at the world and being able to contemplate and yesterday i went out with the sheikh
and and he just stood under the shade of a tree and felt the breeze
and he was just he's saying subhanallah you know the
the the the blessing of the uh just the breeze it's such a beautiful
blessing you know consciousness being consciously aware of things like that that people
there's a lot of people that just are oblivious to all these amazing things that are happening around them
at every instance so and then he says
followed by benedictions and peace one after another
upon the most majestics of messengers in rank and stature and this is mujmale
it's agreed upon we don't the prophet sallallahu alaihi salam said
don't say i'm better than unicib he
also got upset with some of the sahaba that said to some jews that the prophet was better than moses
in nabuwa all of the prophets are equal in the same way that in humanity all of
us are equal adam we're all equal in our humanity but people have distinctions
so this is what in logic they say it's it's the the same in its uh
you know the the the jinsu
you know the genus is the same but the kind is different so it's it were of the same genus but a
different kind uh the moroccans say muhammadun
is a human light like uh but he's not like other humans in that
the ruby is a rock but not like other rocks so people
are equal in their human nature but they differ in their distinctions the things
that make them better than other people that their knowledge their uh generosity
all these things these are what give distinction uh amongst people and we honor those distinctions that's why we
have hierarchical societies uh when when it's a healthy situation the
hierarchy is is tends to be uh intellectual spiritual
when it's dysfunctional it becomes based on wealth and power so this is but this is the human
condition we recognize even wealth and power why do we recognize them because they're attributes of god
and and so what you're really acknowledging in the human that has wealth or power
is a tajelli some manifestation of divine attribute that's what you're seeing that's what you're in awe of
but the delusion is or the illusion is that that power or wealth is
intrinsic in that person it's not it's just a manifestation of an attribute of god in
the world and that's what you're really in awe of but you don't you don't realize that you don't see that
so then he says
and upon his family the al of the prophet there is a khiraf the dominant opinion is that they're
beno hashem the people the hashemite people so the hashem is the
the prophet sallallahu isaam's grandfather abdullah uh and then hashem
so uh hashem the hashemites are
a branch of porreish and the al are the people that go under
the hashemite group then you have other opinions that no it
extends beyond that his family goes actually to the people of abdul munaf to the people
of jose even the the uh anybody that's from adnan so and then
the poems say that his family are the people of taqwa salman umin salman is
from us our family and some say he said that because he was a maula but
some say it's because of his maqam with with allah subhanahu wa town and
then the sahaba or anybody uh
that he meets the prophet believes in the prophet and dies on that belief without having
lost the belief sometime in between so there are some people that met the prophet and then actually left islam
during the riddha and then came back to islam they're not considered sahaba they're considered tabirin because
they lost all of their actions by their kuffar so the sahaba or whoever met with him
and the meeting is a normal meeting it's a meeting that happens in this world so
the prophet met with with the prophets but they're not considered his sahaba in
that way like isa ade saddam although some consider asa to be unique and have that
distinction because he follows his sharia at the end of time
and and he met with him for that reason so aloha and then mansarak is the saluk is
is this spiritual traveling on their path so they travel on their path as long as
planets revolve in their orbits and that's just that's a poetic way of
saying forever because
to proceed know well that the best of what is sought in siroto mukta the best of what is
sought by those of celestial aspirations himmah is you have him madaniya and himalaya
is worldly ambition there are people are different in the world some people are very ambitious
and some people aren't very ambitious people if they have certain i mean there's a lot of elements that go into
to success but they can have worldly success spiritual ambition is where you
have a desire for other worldly things spiritual wealth not material wealth so
just like you see people will work day and night to acquire material wealth there's
people that will do the same to acquire spiritual wealth there's people that will get up at four
in the morning to check the stock market in because in
japan it opens up at a certain time this is people really they do this they'll do that because why they want to
increase their material wealth there's also people that will get up at four in the morning because they want
their stocks to go up with god it's it's it's the same basic uh idea
but one is a high hima high aspiration the other is a low aspiration a worldly aspiration
so he's saying that the best thing for people that have this this him this high this celestial
aspiration the best thing that they can seek for is to know the seerah of the prophet
salallahu that's the best thing that they can seek for
and then he says and here i am making mention in this
didactic poem a teaching poem mindaka enough of that subject to remove
probation so to to what he's giving you is enough to where you're not
impoverished you have enough knowledge of the seerah to where you can't be considered
uh bereft of knowledge of the seerah or impoverished and and this book in muritania this
all the women from the zawaya used to memorize this this was just a given for the women because
they would teach their children seerah they considered a very important thing
to give to the children to teach the children the seer of the prophet isaiah so they would memorize this poem
but this is this is the poem that most of the more italian scholars memorize by wrote
quote from it and teach it and then he says
for those seeking to learn from the possessors of guidance i do this that perhaps i too in
benefiting others with the poem will benefit and this is the reason why ultimately
uh teachers teach if they have the right intention it's that they benefit themselves
spiritually they they learn and and also it's the zakat of
knowledge if if if allah is giving you knowledge then you have to pay that zakat of
knowledge by giving it to other people and then he
says i have entitled that the eyes delights in the designated intercessors days and
nights
i've organized it into sections in order to facilitate the students objectives
is one of the gifts of the hellenistic tradition into the islamic community
the muslims if you look at a lot of the works before the hellenistic influence on islam you
will note that they are often not as organized imam matic is probably the first person
to really have a seriously organized work but you will see
as the influence of of the greek sciences come into the muslim world
you begin to really get organizational uh writing and i think it's probably epitomized in
somebody like imam razali in the haiyan thing so he's following that tradition of
organizing the the work and and then he says and from the
sustainer of the cosmos blessing i see the gift of strength to complete i seek the gift of strength to complete it
the own is from allah subhanahu wa ta'ala so whatever energy you have in the world is
a gift from allah and allah can take that energy away from you anything that you do the most depressing thing for people
that uh have work in the scholastic tradition i think uh is when you read about in the
biographies they'll say well
you know he started a commentary on such and such a book and he but death came and he wasn't able
to complete it sickness comes many things can prevent people from finishing the work
that they start so he's asking a lot for help in finishing this at the outset
may allah help him finish it and he did he was able to finish it so that's a blessing from allah
and i seek divine benefit for the one who narrates it and and the one from whom it is narrated i
wish he added than the mutarjim but inshallah it gets included you know the one who translates it
you know it's one of the great things about these people
is these people were great really they were they were big sadichin
and their dua was mustajab and they would often make dua for the people that read their works
siri khalil's work is like that he made a for anybody that reads it part of it or
the whole thing that allah would give him openings and they say that nobody reads that book
except they'll have an opening from god in in his reading the same is true for the resale of ibn abizerwani
and and he made that dua while he was making tawaf of the kaaba
that they would have uh mal wealth knowledge
and deen and piety and siri zarooq in his commentary says this has been
tried and proven true many times tried many times and proven true so when he makes this
dua you should realize that he's making it for us you know he's saying
you know the i seek divine benefit nepha that we benefit from the one who narrates it and from
the one from whom it is narrated by the inestable rank of the chosen
upon him the purest of the creator's blessings upon his family and rice's companion so that's the introduction the
scholars in the mukha will tend to praise allah subhanahu wa'ta'ala and then explain what they
they're planning on doing and why they did it so he's done that and fulfilled that quite succinctly the first chapter that
he has is on the neseb of the prophet now lineage is very important and the
yesterday and the day before talked about the five universals in our religion the so what what were
they that he said yesterday religion dean
life nephs intellect property and nessa and some
will add erd as a sixth human dignity but most put it in the
neseb that it's part of the idea of nasib so nessa is one of the
things that islam came to preserve the way that nasa is preserved
you know don't don't go near fornication because it's a foul thing
it leads to a bad road so xena is prohibited to protect lineage
the knowledge of your parents and your grandparents is very
important there's a hadith
you know knowledge of lineage is a knowledge that is not necessarily beneficial and its
ignorance does not harm you the owner must say that that statement
is for people that delve too deeply into something like that but to have knowledge of your lineage is
very important to know who your relatives are to know who your aunts and uncles are and your cousins
these are all people of your argham to know where you came from to know who your people are those are very important things in islam
and historically in human communities knowing who your ancestors were is
important and one of the things that distinguishes blue bloods in the west
and uh and and other people is simply that they know their grandparents that's that's all uh
helen keller said every popper has a a king in in his past and every king has a pauper in his
past you know that the human family if you go back you're going to find that
you probably had great people in your line and then you probably had people that were not so great the the prophet's
elijah all of his ancestors were amazing allah preserved his lineage
he was he there was no fornication nobody not any of his ancestors committed
adultery or fornication they were prevented from that so knowing the lineage of the
prophet the least that you have to know about him is that he is
a nabil hashemi you have to know that he is a hashemite
and that that's considered a wajib to know that he's from mecca that he's a hashemite and
he's qureshi but the odom also consider it good to know his actual lineage back to adnan to
ismail and islam that it's a good thing to know so he says
an elucidation of the lineage of the chosen prophet blessings in honor of his lord upon him follows
the preferred ones lineage is preserved up to adnan by consensus of the virtue of scholars
the prophet saws that if he would trace his lineage he
would not go past adnan um imamatic was asked about
the uh the some of the people of lineage that used to give the lineage of the prophet back to abraham
and some even back to adam and he said you know who taught them that because
lola is if it wasn't for having an island
anybody could say whatever they wanted so when you're dealing with history when
you're dealing with facts you have to substantiate those facts or else you're dealing with something else
opinion if it's grounded in something real and and other than that just simply
nonsense uh or mythology mythology is not necessarily nonsense mythology
um is is i mean in many ways quranic stories in
the proper use of the word mythology are mythologies so
in in but people associate mythology with uh something that's not real that's not what mythology mythos is what's
before history is what we don't have access to um so
so knowing having knowledge of the opi the uh of the uh
of anything is based on having that uh sound authority upon which it is stated
and and in the case of the lineage of the prophet sallallahu alaihi who said we can't go beyond
adnan now what's interesting about this to me and i really believe this is one of the proofs
that you should feel comfortable with the knowledge we know the prophet goes
back to abraham but because there was not any certainty in that lineage
that uluma refused to do that and that should i think strengthen your belief in the signs of islam that the the names
of these uh men who and women who transmitted the hadith of the prophet salam this was
a rigorous science and they they they were very very
scrupulous about what they said
let me now indicate the ascendant's names with an abbreviated letter for each one so this is his
uh ishara ma in shaheen
kahman so this is a way it's a what they call a
mnemonic device uh to remember the prophet sallallahu isaac's
ancestors
so if you if you uh if you memorize that then each one of those stands for one of
the names so the meme is for the prophet muhammad sallallahu alaihi
is for abdullah abdullah is
he's also called abu ahmed muhammad sallallahu alaihi salaam abdullah is
the he was the son of sheba
and he he was the the youngest of the sons the
tenth son and we know that when he discovered the well of zamzam he
made an oath that if allah gave him ten children he would sacrifice one of them and so he when he made this oath
obviously he might not have been thinking that it would actually happen but he did have ten sons and abdullah
was the one he liked the most and he was sleeping in the ka'ba once in
outside in the in the hijab ismail and he had a dream and and he heard in the dream of
you know fulfill your your vow and he woke up very troubled by that and
so he went and he sacrificed some animals and then he saw another dream where you
said fulfill your vow and so he's he sacrificed a a sheep and then a cow and then a camel
and then it still wasn't enough and then he said what what what is more than that and he
said your son like you promised so he he got his sons together
and you have to remember the herodotus the greek historian said of all people no one takes their
vows and owes more serious than the arabs so even
even the greeks uh recognize that about the arab the er the word for the arab
i mean modern arabs you know it's it's another situation i mean even
like you know for some time now okay it's just human uh decay generally we're all like that
but these arabs were really they were people that the word was
everything if you gave your word you did not break your word and
that was such an important concept to them to be trustworthy and the prophet saw i sent
him took this very seriously that's why he was al amin he waited for a man once who made
an appointment with him he waited three days and the man didn't show up and then when
the man saw him he said i've been waiting for you for three days the man had forgotten
but the prophet sam didn't forget so when he made this vow that he would
sacrifice one of his sons he took it very seriously and so he brought his sons together and
they threw the quran which is casting lots to see and this is very
this is biblical it's very ancient thing i mean i said earlier about
you know people have different ways of making sense of things and
when when you don't have revelation when you're divorced from revelation
humans come up with ways of doing that that are meaningful and and that's why these these type
things shouldn't be taken lightly you you can laugh at them and think they're superstitious but there are ways that people help
navigate the world and these are ways that um allah
has obviously inspired people to do that because they're human things they're
things that humans do and that's why when revelation comes it's such a great gift
so when you see people throwing the i ching like if you have friends that throw the ai ching and things like that don't don't don't
laugh at them or think that it's it's ridiculous there that you just feel blessed that you
don't have to do that you can do istikhara you know just be grateful for the gift
that you've been given because it's just such an immense gift but they're still trying to work through
with whatever means that they find so people do things astrology all these different things that people do
try to make sense of it but this is what abdullah was doing he was using the means that
they had available to try to make sense of this and they cast a lot well who did they go to
abdullah so again this is divine even the casting of the lots there was a
spiritual significance because abdullah was chosen and and he was the
the father of the prophet salallahu now when he did this the quraysh came and
they said no you can't do this why can't we do why can't i do they said if you do this it will become a sunnah
of the arabs because was such an extraordinary person amongst eric
he was an amazing man sheba he first of all he had gray hair as a
young man according to the dominant opinion of why he was called shayba which is interesting so he's born with
gray hairs and this was a man of immense dignity he
he fed not just people but he used to go up into the mountains and feed the wild animals and he was known for that so he
was actually somebody who took care of the animals and he he was called the feeder of the birds so
he was somebody that had and that comes from a kindness he um was the person that they used to
whenever there was drought they would go to sheba and and and he they said he was muslim
his prayer was answered because they said he would go and pray and the rain would come so that the arab saw this from the
prophet's grandfather so they said no let's ask the kahina so
they they went to a kahinan in medina and again this is what they had available
to to their there wasn't a prophet there to tell them what to do so they went to the kahina and what did
she say she said and these were often old women like almost like witches
in the uh the the pagan tradition of europe um all old women and the witches were
not evil uh in the european pagan truth they become evil because of christianity when
christianity comes they they make everything before them
look evil if you go in america you have all these sites that are called like devil's
peak and you know and you wonder why like like i live next to mount diablo right
mount the out of the devil's mountain well i want to know why it was because it bothered me i'm living next to the devil's mountain i want to know
why it's called mount diablo well lo and behold it was a sacred place
for the alone indians so when the catholic spanish came
they called it mount diablo and associated what was sacred to the the indigenous
people associated evil with it because it was part of their indigenous religion
so that was very common but so th these were like witches in that sense
they they were they were uh older women that had um some
intuitive qualities like people have sixth sense that people some people have this more than other people
um and and uh you know there's people that that uh have gut feelings about things
so that these were people that that had that they had these ability to um to to do this and that's why they
were beneficial to the arabs and theirs benefited from them the prophet sam his revelation nullifies any of that
so and and it's in the api that we don't seek advice from a kahin or or an araf
and the prophet rejected that so that but they go to this uh woman and she says what's the dia how
what's your blood writ and they said ten camels and she and she said take ten camels cast the uh the arrows of divination
and if it goes to abdullah then adam ten more cast again until it goes
to the uh the camels so they did that and each time he threw the arrows
it went to the camels until they got to a hundred camels at that point it went to uh
to the camels but he wasn't shayba wasn't satisfied so he did it
three times and and three consecutive times it went and and and so it became a hundred camels
which is the dia of the muslims that's the diya of the muslim for for the people of camels not from not
for people of wealth but for bedouin people the diya is a hundred camels so that that is what um
that is abdullah and so he's called and somebody once called the prophet yah
ibn at the behane o son of the two sacrifices
he smiled and uh who was with him asked him what does that mean
and he said abdullah and isma'il my my two fathers and that that hadith which is some of
the scholars considered weak um
there's a hilar about ismail and and and ishaq and and it's a strong hilar
uh aziz as you will see down the road uh says that the the was actually ishaq
and that was the opinion of many of the early scholars including imam ali
which is pretty significant because imam ali is babal so it's not something muslims should get
hung up on especially in interfaith dialogue i've seen so many like interfaith dialogue where the muslims say no it was ismail
and there's the rabbi like and it's why make that
uh you know this bone of contention when the giraffe is there
imam siyoti says tawakov you know we should just be silent about it
adam which one it was but most of the later scholars inclined towards ismail and some got to
the point where they just rejected the other opinion entirely and that's that's what's really wrong is where you
you don't even acknowledge that this was once a highly debated issue so um
so that that is uh abdullah and then shaiba which is the uh
sheikh al-hamdu was born and raised in medina
so he's actually from his father hashem was a a merchant
and he used to go to syria and and he he fell in love with a woman from benin
married her and promised them that if she became pregnant he would bring her back
to medina and so she went with him to mecca she became pregnant he took her to medina
and then left her there and he went to gaza and he died uh in in palestine and
um and then she gave birth to sheba in medina and then he
brought him back and he was his uncle now if if you notice
uh
he's the brother of hashem when when matalop came with shayba he was riding
on the back of the camel and he was very disheveled and they thought he was the
servant of mother so they called them abdulmut and it became a it became
it stuck with him as a as a kind of nickname so hashem is the next one
there uh and and he is the father of shaiva
he was also an incredible very generous man all of his ancestors were noted for
generosity they were also noted for being very beautiful there's even a riwaya that hashem was so
beautiful that they used to just beg him to marry their daughters and and uh
because the arabs had great consideration for good faces uh they they um leadership i mean
this also is again it's social psychology we study psycho social psychology why why some people
are chosen over other people um but he was very very handsome
and he uh his father was abdulmanath
and abdul manaf is the the ninth grandfather of imam shafi so like shaykh abdullah who is an akili
so she
so they are related by their uh by uh abdul
is the the grandfather of imam sheve the ninth grandfather imam shafi and i i don't know how many sheikh
abdullah could tell you how many would go back to abdomen but he's related so they joined at abdomen
imam imam shafiri and sheikh abdullah so they have a shared ancestor now all
of us at some point join because i mean there's people in here that are even cousins that don't even know it
seriously you know they're they're i mean we're all cousins in that we're from adam and hawa but there's people even after that that
you you don't even know that you're actually related to them so and then you have
kosai jose was jose was the uh he's the one that
that conquered in essence mecca from jose he is he is really the binding force of
the quraysh he was a merchant he traveled he was one of these
great men and they were all extremely proud of him and then you have kilab
another and then kinana
it's like huh and then ralib
and then what's the malik yeah malik and then another
and then the calf kinana
and then modal is very important because modar and are the brothers of nizar
and mother and rabia are the ancestors of all of the adnani arabs
today so the adnanis are divided into modar and rabia
the mother arabs are mostly the western arabs the arabs are the eastern arabs so the
arabs of like qatar they're benutamin the arabs of bahrain anazah the arabs of the
nez like these are all arabia arabs the arabs of the imran are from
himyam so they are most of the arabs of iraq are rabia
they're adnanis but they're from rabia so and then you get the arabs in jordan
you're going to get both so these these modar is very important then and
then nizar and then mad and then adnan now mad is also an
interesting character
he was a very ascetic person uh he was somebody that used to walk barefoot and uh and he was noted for the
asceticism so omar said be like mad you know don't be a one of these
um prada people you know
and then adan is is the adnan is the uh he's the ancestor
of all of these uh non arabs so that's a you know this is an overview
of the uh the lineage of the prophet salallahu and and why it's important because you can
see how all of these arabs are related and they all share these ties and these are very
important because the arab people are tribal people and if the prophet isaiah is sent to the
arabs first before the extended tribe of beni adam he's sent to to bani adnan and benik first
because allah told him you know
you know warn your ashira the the near relative so he was told first to warn
his own people and then it's also dikkar uh who
you know this is a reminder for you and your people your who are the arabs so
these are the first people that the message is sent to and that's why the lineage is important because it ties
the prophet sam to all of these different tribes
so again we've already discussed that now to mention sheba who dug the well of zemzim causing
the quraysh to attempt to stop him so he made an oath and there's an amazing story when when
they agreed to go to another kahina to arbitrate whether or not he would
have the rights to the well or the rest of quraish so they set out on this journey and they
got to a point where there was no water and he he's the man they always
ask advice for so they said what do we do they told them to dig ditches and get in
the ditches and just wait for death and so they they do this but then he
goes out and makes a dua and the rain comes and then he brings a brain as they say
you can have the well they never went to the kahina so
sheba is uh he's very interesting
yes so he made this oath that if god granted him ten sons who would protect him from vile
transgressors in haran he would sacrifice one of them as a
means of gaining proximity but when he wished to fulfill the oath
qurais refused it
so they they said sent him to heber to take council from the city soo sayer
who commanded anesthetic to cast lots between the camel and the
sun if the lords went to the sun when he threw them
was to increase the camels by ten and throw again
until the lots fell to the camels
then he was to sacrifice the camels and know that the boy's lord was content that they were in his stead so be aware
of this you know know this he's reminding us to have knowledge of this
he then did as he was told until the number of camels reached 100 and he finally sacrificed them
but only after casting three times to ensure they fell again upon the mature high humped camels
and so the prophet's father was ransomed for a hundred camels his ransom from certain death uh canada
um thus it became the indemnity in his
community for any believer as a just recompense for wrongful death
so there's opinions different regarding the other sacrifice the second one but most scholars consider ishaq to be
the one and this is the most reliable so that's his position and i think for a lot of modern muslim i
mean who in here had ever heard that there was even a difference of opinion
okay that's pretty good where did you hear that
that's not fair you know people you know i just it
amazes me that the muslims are so adamant about this point and it's you know and it's such a
divisive thing between us and the jews because it's really saying the jews are just you know liars
you know which is it's just not a good premise to begin a dialogue with a group of people
there's no doubt some of the jews did things but we also have liars in our tradition we have people that
fabricated hadith and they were muslims i mean people forget that every tradition has bad people and
people that do things but it doesn't make a blanket statement about the whole group the quran says you know among them are
believers so you just you have to be careful about things like that anyway so that's that's uh he considers ishaq
like i said the later ulama generally say it is
a fatwa in his howie and he he ends it by just saying you know the best thing is not to and i
asked you know abdullah about it because when you read sorry
who's the uncle of the prophet sallallahu alaihi sam the brother of when you read about abu talib
it's just it's amazing what he did for the prophet saw is in him and he his love for the prophet he stood by the
prophet he you know and some of the ulamas say that he was muslim
melanin one of the great mortality scholars wrote a book arguing that he was there is a tradition
that says al abbas heard him say the shahada on the death bed but the prophet didn't hear it
so the prophet said i didn't hear him so he couldn't testify for two witnesses
that he was muslim the hadith it's in the sahih that he said that he's
the least of people punished that's ahad hadith and akita our belief is
not something that you can establish with solitary narrations which is very important to
understand this even temiya and the uh you know in the selfie tradition
they do establish akita with ahad and that's why they they have a lot of points of
dissension with the asha and the maturity these are khilaf issues now part of the
problem is is that when you have people that don't accept then it's you there's no dialogue
there's no debate about it but we our our tradition demands that we
accept if there's a khilaf about an issue then you can't say this or that it's not
mujmale so i asked she just said he's
for him i don't want to say either or but his position is ahad do not
establish akita and to say somebody's in hell is you know with any certainty is very dangerous so to say about it was
in hell is just something muslim should not even if the hadith is it's it's a ahad hadith and it's a
matter of akida and so you know be very careful about
these things because
allah says that the prophet loved abu talib the prophet isaiah loved abu talib that
that ayah came down about abu talib that you do not guide who you love
allah guides whomever he pleases so you know the best position is allah but and people that say the
prophet's parents are in the fire i mean said people should be whipped that do
that that was his opinion and you can have there's a hadith which is
your father and my father are in the fire that's a sound hadith again it's hadith first and foremost and second
what did the prophet mean by his father he could have meant his uncle
because the arabs say father for uncle uh when when bahira asked
the the the uh uh the uh who's his father he said anna
he said he said anna i i'm his father and he said it it doesn't seem that his
father should be alive he said i'm his uncle but he wasn't lying when he said his f that he was his father because the arabs
called the uncle the father so those type things are you know
they're just better left alone but our belief is that the prophet's parents are saved
that's the dominant opinion that they're saved they're people of the between messengers
and and they didn't and then there's a weak hadith that champs mentions that allah actually
when the prophet visited he was allowed to visit his mother and that allah actually raised them from
the dead and they believed him it's a weak hadith but he he says you know that he doesn't have
a problem believing it someday you know so again it's api then
so you can't establish anything with it that's a dominant opinion and then he says
another group of scholars state it was in fact ismail and each opinion has its own strong proofs
each group has their proofs
the third opinion is from as a judge is to desist from speculation so follow the straight path free of
crookedness
yeah some say you see the the ishq there is that the prophets their fathers
are not mushrikun like none of the prophet's fathers were mushrikun even abdulrah was not a mushrik
he he was a moahed um he always called on allah he didn't call on the idols
so that's in ishkaw some of them say that that he was his uncle but he called him his father hello adam
any other questions
under islamic rule that aren't muslim protected people minorities they're protected minorities
anything else
uh-huh
it's a book of malik
some say he's hud some say he's the son of hud is the southern arab the the ancestor of
all the southern arabs but the prophet saw israel ismail
married the from the jarahima the jor hamaites the jor hom were from
so the prophet isaiah has cachani ancestors on his maternal side
do you see yeah but see the arabs i mentioned the arabs on
the first talk the arabs are three and uh the arabs that are gone like
famous
these arabs are gone they they existed like many people disappear there's people that just they're gone from the
face of the earth they're gone and then there's that
are the arabs they're the the pure arabs the the yemenis yemenite arabs and and
they're basically in the south and in the north like the lakme assassina beno
these are the and they're called so they're the arabs of
the and then the third arabs are the arab they are the arabs that became arab
these are the the children of isma'il ismail had uh 12 children but the two that have the
the the the the the answer says sorry uh abra uh ibrahim uh
had uh ismail had nabet and kaidaar all right
and then from from all these uh come come uh the arabs the prophet
isaiah is from pedal he's mentioned in the bible kedar and
then the other nanis are from nabbit
all right so the uh the um the prophet sallallahu alaihi
salaam is is the adnanis learned ismail learned arab from ya'rob
who was a jerhamide was a pathani he taught ismail arabic and then the adnanis who are the sons of
ismail divide into two categories
are the western arabs all these arabs that are in the western you know
all these uh the how as in benue these are all from motar and then you
have the eastern abduce all those in the eastern
as so they're they're from the other the from rabia
all right is that clear now
adnan is from qaidar yeah and then benue
are the ansar and they're from kahlan who was the brother of himyar so
there are the dominant opinion
and so the prophet has ahwad from the pakhan in banu najar for instance there are
pani's anything else
oh all right
the story of life yeah we went we went uh he gave a better well he
related to abdullah i was amazed that he remembered stuff i didn't remember
we spent a whole day working on the translating that dua and then when we when we finished we
were just going to go to the masjid to read it and we went we were with another person
and uh this bedouin he wasn't a bad one but he's pretty gruff
uh arab quraishi and uh and he uh you know he asked where we
were from and then he knew me from the tv program so he just he he said we had to come to
his house there was no way that we could leave without coming to the house and having
coffee and then he said no in fact i want you to have dinner sleep over have breakfast and then you
can go you're free and we were like we can't we have to get back we have things to do and we hadn't
read the duan we didn't want to we came here to read the duan that that could cause problems
so he just kept he would not stop
and the ones people was whether he was getting so constricted and he's like
really upset and you know just like get out of here leave us alone you know
because he was following us we'd we so finally got in the car we drove away we came back we're looking around
afraid he was gonna show up but you know the the one the president willie said we should
make duane the two mountains and i you know i
i just said it's just so amazing it's like like we we didn't have any patience with
with a man who all he wanted to do was like honor us and the prophetalize him came here and the people were like
throwing rocks at him and doing all those horrible things and what patience he showed them it's
just it's just amazing humans you know the uh he was just being generous and he
and he bothered us to the point where we were really upset and the prophet i said they they were so
cruel and and uh horrible and yet he was praying for them
and had no rancor in his heart it was just a lesson about that for us
so is one considered from al-bait if they're just related from the maternal side also of someone's name someone from
al-beto they consider to be al-bait are there are there special responsibilities for al-bait
the maternal side is not technically you know there's a strange paradox
because on the one hand it's matrilineal in that all of al bait goes through fatima
on the other hand after fatima it's patrilineal so um there is a hilar
about about that but the dominant opinion is that the the al-bait and the reason that it's
important is because of zakat but there's no doubt that if somebody's maternal side is
from the asharaf that they have that shut off i mean there's no doubt about that but they're not sharif in that they can't
take they can take zakat so it's different so the alibaba i mean
obviously the albeit have a responsibility there's no doubt about that
everybody has a responsibility but the albeit what tends to happen with the albeit is
that if they do not really have a strong bend
towards the dean they get a lot of tribulations and even when they have the
bend they get a lot of tribulations the the prophet saw is
you know sort of uh
that the divine and eternal will is uh there's a ta'alok
is an attribute when it associates with something in the world um
so that allah wants to purify that debate so that that's going to happen so people that have shut off often have
a lot of tribulations that other people don't have um you see that in their families and
things like that and you know dunya is i mean people want things to be
everything to be happy in the world the world is not it's what sheikh abdullah was saying the other day this is not a happy place it
wasn't designed to be a happy place if you're happy in it consider yourself incredibly fortunate
but the best thing to do is to be happy in spite of it because your happiness should be with with allah
you know the the saeed man i mean if if you're if you're happy with
god then nothing can get you down or depress you or do those things but
it's a place of tribulation abu fateh fahani wrote a book called
which is all just about the massacres of the albeit i mean if you read history you can't
believe what was done to them it's just hard to fathom it's hard to understand how people could have done that to the
family of the prophet who believed in islam but it was all political it was all out of fear that
that and they also had a shabia with the people because the iman was so strong and these people
were they were you know they were direct i mean even like today if you meet
somebody who's you know like three
generations ago he's the grandson of george bernard shaw or something you're kind of it's interesting like you
know aisha gray henry who's a friend of mine you know her her direct
i think it's her eighth grandfather is patrick henry you know and to me that's like wow
patrick henry because patrick henry to me is an amazing person like somebody that
americans who know american history uh you know he's one of the great heroes of
the uh he really started the revolution i mean in all fairness to him so uh so if
you know if people get excited about somebody being related to somebody great think about how these people felt about
people that were three or four generations from the prophet salla islam like idris or abdullah
or muhammad zakiyah i mean these were people that and they were beautiful people they were eloquent people they were very well
educated they knew the dean and they were pious people so the
the people gathered around them that i mean habib and jeffrey is a good example of that he has a shabia that's amazing i mean i was with
him we were in in san jose in the airport the true story there were several people
with us bassador dayani and some other people and there was some mexican people you
know who knows illegals or but but they couldn't speak english but they were sweeping you know working
in the airport sweeping and we came in habib ali we were taking them to the plane
and they saw habib ali and they literally like these three mexicans just like and they put down their thing
and they came and they kneeled i swear to god i saw this with my own eyes they kneeled and went down on their
knees and said uh
nosotros you know could could he please pray for us
i saw that with my own eyes so that's the power of that debate you know
i mean that's just something from god i you know i you can't make things like that up
and that's what would happen they would go to indonesia and all those people would come and just say you know pray for us
i mean that's what happened that's how they spread the religion in all those places muriadris went to morocco and all these
berbers just gathered around him and and wanted to
do whatever he wanted them to do so the albeit and still do not all of them and their
people but the righteous ones the pious ones they they have a power
there's no doubt about that i mean we're not shia i mean i'm not maybe some of you are but i'm not yet um
you know the the shia have a you know they have another view
altogether uh of of the al-bait but
the truth lies somewhere between the two like the the sunnah with the exception of the
mahariba and the and the yemenis there's some jaffa often i mean that's probably not fair the
sudanese or the egyptians but but you'll find there's there's often not the same type of consideration
that people have for the debate like in morocco i mean the al bait have abused it also because
a lot of people don't even want to hear it because unfortunately some of the albeit used that as as a
means of gaining the the goodness of other people but they were poor their circumstances
so there was abuse of that power as well because again they're human beings they're human beings they have good and
they have bad but siri ahmed zarok said that your attitude towards them should be your attitude towards the children of
your teacher that sometimes you have to scold them and but you do it out of love you don't
do it out of hatred or contempt so i mean the family you know
there's blessings and i've seen blessings in my own life from the family like a lot of people that that have helped me and you
know have been from the family of the prophet's lives and they're a great blessing they're a blessing in the community and
people that have that lineage they should be honored you know it's a good thing to do our religion is is egalitarian
it's but we do recognize that one thing it's kind of like the you know in the in the yin yang it's
that little the in the black side there's a little white dot it's kind of like that's a little white dot in the egalitarianism
of islam it's like the aristocracy of the albate that we do acknowledge that
that that uh lineage there and even in the shaft you might have it's not that mataki but in the shaft you might have
uh it it is a right of the the sharif to not accept a marriage from
a non-sharifian family for that reason that they're they're not for them they're not um but that's not
male exposition but it is the shavi position and and it's a position i mean that's that's
uh you know that's lineage is is important
to uh to some people in america it's kind of hard for us because we
we come from a culture that really tried to destroy that concept from europe of aristocracy
and and and many of our founding fathers were they were they came from very
humble background people like thomas paine i mean he was a he was a corset maker and uh
john adams was you know a cobbler's son i think or carpenter farmer so you know for
americans that's but the british understand that concept
of you
Qurrat 5
the next section is the chapter concerning the the death of
the prophet salallahu's father and his wet nurses
is a wet nurse they're also called mordec for people that are studying arabic
generally if it's an unambiguous substantive in other words if the noun is clearly
male or female then the arabs don't need to indicate that uh it's a female so they'll just
use the male generally the male form which shows you that it's not a male form it's just a
way of characterizing it so you don't say morde because only a woman does wet nursing
you say mordec or you say hamil for a pregnant woman you don't say hamilah
or same like that so abdullah
so he says abdullah died while the prophet saws was in europe so the
prophet was still in his mother's womb when abdullah died and he died he got a fever
he actually they had a very short honeymoon and then he went to on a trip
and died uh from his fever
and what honor the clan of who they'll obtained
as a result of their daughter the idea so banusad is really very close to here and there's
still saudi people there's benusadar here we were just our driver last night was
from ben assad so there's still the tribes are here and
that tribe will be honored as long as there's muslims because and he said you know i'm from
halim sadia's tribe like he knows that that's his ancestor's tribe so that's exactly
what he's saying here how much honor what honor the clan of judea had because they had this wet nurse and
the story uh that it's worth telling there was a drought
in the uh in this region and it was a very difficult year the the
banu were bedouin and the bedouin were noted
first of all for their language so they had a very high language it was very pure arabic and also
the number of words that they used was greater than the words that they used in the city
what you'll note if you when you get into arabic if you ever see the the desert arabs when they
relate hadees they're very different from the other hadith they're actually very complicated halima sadia's hadith
you need a dictionary when if you look at the hadith that she relates she uses
words that are just not commonly used but that was their language so the the quraysh who were the
law they were the people of god they were they had a special ontological status so to speak amongst
the arabs they had a special they saw them as a special type of people that they were not like other
people and they they had leadership responsibilities so they would the aristocrats amongst them would
send their children to be with the desert arabs in order for them for two reasons they believed that the
air was better than in the cities that it was healthier air they thought that it was good for the
young children to so it was a spartan type belief like in greece the idea of
raising your children in spartan environments so that they would have very strong uh what we would
say today immune systems and then and then also to learn this pure arabic so the prophesied
when he was born they had a it was almost like a sook and the
bedouin women would come in and the the quraysh women would have sit with their babies and the
bedouin women would come and make a deal which one of the things you have to marvel is at this trust
the the level of trust in the society so you can imagine because of the tribal conditions
if people gave their word it shows you the arabs how extraordinary the word was amongst the arabs because they're
handing over their baby to a complete stranger but they're not
complete strangers in that they know what tribe they're from and the and the tribes were were people that
understood the responsibility of each tribal member so the the arab said
you know we'd rather go to hell than bring shame on our tribe and that was a very very strong uh arab
perspective so the trust was immense but i uh the the amina zuria was
at this point from she was in the hashemite clan even though she's a heria but she she was because her her
son is a hashemite from abdullah but they were they were on hard times and he was considered yatim
because if they lost the father then the the the major caregiver
this was the the arab system that that men were the caretakers of women
and so the if the loss of the father was a major
event now obviously you have the uncle uh who takes those responsibilities the
grandfather in the case of the prophet at this time but when the wet nurses came in they saw and
they knew because it was like a gossip thing they knew who was who and which family was going to oh
you know that's a mazumi baby a lot of money there so that was the kind of they were hoping
to get benefits from the children well halima relates the hadith and says
that all the babies got taken except for the the prophet saw israel and
she said to her she could didn't find a baby that day and she said to uh abu khabib her fa her husband
let's i don't want to go back to the desert without any body so let's go back and take that
orphan and so she went back and and what's interesting
on the way her donkey was really wasted it was a it was a female donkey attend
and it was very weak and she was the last in the uh
in the uh with the women were riding the donkeys and she was she was the last because her donkey was so slow
and uh so she goes and she said she comes and she said the prophesizer was was sleeping on a green blanket and and
she could hear his his snoring she said and she she took she made the deal with
amina and she took the the baby and she said that right when she took the baby she could feel
the milk in her breasts
you know she could feel the milk in her breast began to to flow
and because she had another child she said the prophet salisin would only take from one breast
so so then she when she gets on her donkey
to go back suddenly the donkeys got all this energy
and she said it was riding ahead of all the other donkeys
and she said the other women said halima did you get a new donkey in mecca
she said no and they said what happened to your donkey where you know where'd it get all that energy but
that's the reality of the prophet sam is that everything was aware of i mean even the stones
some of the sahaba had the unveilings and they heard the stones greeting him so these are these are real events that
real human beings that happen to people but she when she gets back that night
when he he went when abu kupsha went out to milk the uh the sheep all utters were full
and uh he brings any and he's they said it was the first time that they'd been went to bed full for a long time
and she's and he said to her he said you've brought a nesama mubaraka
and this is a blessed soul you've brought into our house so they connected they could see the connection between
what was happening and and then when they would send the the animals to
graze in the uh despite the drought they would
come back with their utters full and so the other sadies would say
to their shepherds go follow the the animals of uh abu khabs you know to see where
they're but it wasn't about the physical it was about the barakah and that's the
secret of barakah because baraka is where a little uh of something that
has a little bit of barakah has the same result of something that had that there's a lot
of a little with barakah is better than a lot without barakah so you can eat a little bit of food if it
has barakah you feel satiated and you'll get more nutrition from the food
whereas food that doesn't have buttaka you can eat a lot of it and you don't feel satiated
and it doesn't have the same effect on the body
so uh
um how many clear signs did halima see from
him among them was the excessive flow of her sheep's milk but also her own breast milk
and the noblest of humanity's chest was split when his age reached two years and two months he was playing and uh and
his so this would be he would be walking and probably talking uh
i mean some children precocious children start talking by that age they're talking but he would
he would definitely have been walking so he was playing with his brothers and sisters in the and they
two angels appeared and they fled and they the angels
took and split his his chest in the riwaya and and opened it and took
the the heart and and put it in a atas which is like a bowl that had ice
in it and then they poured over it zemzim now to me what's very very
amazing about that hadith is that if anybody's ever seen open heart surgery one of the things
that they do is they put the heart that a transplant they keep the heart on ice
because the ice slows down the metabolic rate of the heart so and then they pour
over what they call a cryonic solution which is a very cold water that has
a lot of potassium and sodium in it to the electrolytes that are needed for
the anabolic catabolic exchange going on so the the description
is very similar to the description of a modern day heart surgery
and sahaba said that if you look closely on the prophet's chest you could see a very fine line
up his chest from when his chest was split now if you've ever seen
people that have had heart surgery they have that scar from the splitting of so this is something the sahaba themselves
witnessed and it's you know now
open heart surgery is a common thing but in these times to hear that the idea of having the chest split and the heart taken out
and that operation occurring is just something really quite extraordinary
and it was also split at the outset of his prophetic mission he had his heart
washed three times and then before the israel according to and
his all of the prophets had their hearts washed and and the bowl that was used
was the same bowl and it was actually the bowl according to some narrations it was in the taboot
of the jews in the ark of the covenant that they had the bowl in there with the staff of moses and
some of the other relics from the prophets and then he says uh will come to everton
[Music] how many blessings the gained after
becoming a wetness as did baraka so these were the women that were in the that that were and thueba was the one
that was freed for giving the good news
to
was his nanny and then after the death of his mother he entered the guardianship of his grandfather
so his mother died and left him when he was just four years old and his grandfather when he was eight so
you should know this [Music]
and he then traveled with his uncle to syria after that he and after he had entered his 13th year now
this also is something to think about that he's a 13 year old boy and he's going on
a commercial trip with his grandfather he was the one that wanted to go with his grandfather with his uncle initially
his uncle did not want to take him his uncle loved him and his uncle used to sit even had a place at the kaaba nobody
could sit on it was like this special place because he was sad of the quraish but whenever the prophet
came he would let him play there and he and he was amused by it and and he used to say
in allah he is going to be something great so his grandfather recognized that and
abu tadib also loved him immensely so he took him on this trip
and as as you know a lot of you uh are familiar very familiar with these stories um
but when he went that there's a tree that's still there it's a stunning tree if you've ever seen it
a picture of it it's just it's an amazing tree it extends out so far the shade
but the tree that he uh uh the the the tree that he was under did
when he went on his commercial trip and sat under that tree that the nastor
the historian monk that saw him on this trip uh they came to bosara which is
on the border of syria and arabia and bahira or bahera both
riwayat are there bahira or bohera bohera was the monk he was a
probably an historian monk and he was there in a he had a a there
like a little monastery and when he saw
the prophet saw i salam he recognized certain signs the tree
the the uh the the the cloud that shaded him and he uh he knew that there was a
prophet coming and he asked he he he he made a banquet and he
invited all of these quraish and that was the first time they used to stop there because it was a place on the road to
syria that they would stop so they knew he was there but he never paid them any attention before that so this time he asked them
all to come and so they came
and when they came [Music] they had left the prophet sam because he
was the youngest to take care of the animals with some of the servants and uh but i said where's
everybody's not here and they said well we left one boy out and he said i want everybody so they brought him
and then bahera looked at the prophet saw i saw him and he said who's the father and abu
tadi said i'm the father and he said his father shouldn't be alive he said well i'm the uncle and this is a proof
that the uncle and the father is the same in the arabic language so
when arabs say abu it can mean amahu and that's why in when jacob is told
that your father's ibrahim and isma'il even though isma is not his father it's
his uncle but he's still called his father in the quran so and also ibrahim
when he tells his father who's an idolater it's actually azar was a his uncle it wasn't his blood father
because his father was a moahed so he says he says to him
you know i swear by latinos and he said
uh those are the most odious names to me and
and because the prophet did not like the idols from the time he could under comprehend and
so bahira asks him some questions and then
he asked to see his back and he looks on his back and on the back between his two shoulder
blades was the seal and the seal they were raised flesh it was a raised flesh in a circle
and it was a reddish and and that was the seal of the that was mentioned in the earlier books
so he knew who he was and he told abu tadib don't take him into
uh don't take him into uh into palestine because he's worried
about some of the the jews there that would know who he
was and this was a time of immense animosity between jews and christians so
you should know that the the treatment of the jews under the christians was incredibly
harsh they were not allowed to go into jerusalem um and they were extremely oppressed
minority so the animosity between these two groups was immense the the uh so he tells the uh
them that and and the prophet's ism actually goes back he did not go past busara he goes back
and then he says
his uncle sent him back out of fear of the hood some being devious and disbelieving folk
he later returned to syria with may sarah all the while in the in the bounty of the merciful so may sarah who was the
the servant of khadija when he became her agent commercial agent and she go he
goes with me
the angel shaded him during the trip from the worst of the heat at midday way the mecca
when he returned to mecca at the outset of his 26th year he entered into marriage now the prophet saws he actually tried
to marry a woman before that but could not because of his
financial situation but khadija min
he married lady khadija after 40 years of her life had passed by it was around 40 years she might have
been slightly younger than that in her late 30s
the best of women all of them he resided she resided with him for 24 years
and all of his children he was granted from her except for one with certainty so that's only one of his children was
not from her ibrahim from maria [Music]
when when he's when he asks for khadija's hand she actually asked for his hand
she was she uh when when mae sara took him on this trip it was she had never made as much money as she
had when he was her commercial agent again this barakah of the prophet saw i sent him so she he
comes back and then mae sara tells her stories about what happened like that he saw the cloud covering
khadija was also aware her uh her cousin waraka binofel was
a somebody who had knowledge of the prophetic signs he knew the the old and new testament
and and they their the hanif people knew that there was a prophet expected the ansar knew that there was a prophet
expected so she actually thought that that he he might be that that one
so but she asked to marry him she was very wealthy she'd been married twice before one died and
one of the marriages was not a good marriage but she had been married twice before she married the prophet salallahu saddam
when she was around 40 and he was 25 26 years of age which
is very interesting because one of the one of the things that happens in marriage uh generally when
usually men marry women that are younger than they are and this is kind of the general thing in
the arab world it's not so much in the west in the west because of a lot of people get meet
their space mates in in school so they they a lot of times
that they you'll find people that are close similar age maybe a couple of years difference but in the arab world
and generally in the pre-modern world women tended to be 10 to 15 years younger than the men in
fact we were asking this bedouin man who was with us
yesterday if he was married i was and he said no and we said are you going
to get married and he said well i have a philosophy about that and we said like what's that he said i'm going to marry when i'm 30
and i'm going to marry the girl when she's around 15 or 16. and we said
why why is that and he said because when a man's around 42 he needs renewal
and and he said if i marry her she'll be when i'm 42 she'll be at the
height of her youth so i won't need renewal from somewhere
else so that was his but that's very consistent with this kind of pre-modern
uh view of things that the men would tend to marry women that were younger than they were so he had it all worked
out this guy yesterday yeah and then we said
so do you already have the oh yeah he said and he said abdullah said so is she happy about this
miranda so
so the but one of the interesting things about this is that when a woman is when a woman
reaches probably around 30 something happens a little early sometimes a little later but generally a woman begins
in the first years of the marriage and this is for the shabab here so i'm giving you some good
advice in the first years of marriage she will often be a lot more tractable than she is later
on and what i mean by that is that she'll tend to not disagree with you she'll
tend to but as she gets older and feels more comfortable in herself
she becomes more self-assertive now what happens to a lot of men is that when they see that they get very threatened by that and
then that's when some real conflicts can start now sometimes if a woman has that strong type of personality that can
happen right at the outset and there's there's problems at the outset because the men aren't expecting that
but the uh the prophesizing because he had already a mature woman who was
fully in her uh she she was not that lady khadijah was
was a very strong lady she was a independently wealthy woman she'd hired men she'd fired men
she had been married before so she knew what to expect from men so when the
prophet comes in he's really the young one he's the one that has no experience
and that's why her her nurturing these the the nurturing of khadija for the prophesizing is very important
now when you see the prophet saw isaiah get married to aisha who's very young
what you see from aisha is almost immediately she's coming into her own and that's because the prophesized
sim he did not in any way suppress that aspect of the women that he was with he
actually encouraged that for them to be independent for them to have their own opinions for them to challenge the opinions of
the men they were with which is very unusual and that's why the the
aisha disagrees with the prophet i mean and you have to you know imagine i mean this is the
prophet of god rasulullah she she believes in that her father is
the number one follower of the prophet and yet you can see how forthright she is in that and we
have so many intimate details of of how he interacted with her so
he married her when she was uh at that mature age and then stayed with her until she
was into her 60s so and she was also a very beautiful woman
she was noted for her beauty uh she
now at 35 the quraysh rebuilt the house and there was a snake when
they decided to build it there was a snake that used to come out every morning it was a huge snake and it hissed and it scared
and they they they had superstition they were superstitious and they saw that as a sign from god
that maybe this isn't a good idea to mess with god's house and then one
morning they went and the snake came out and it was hissing and an eagle came
down and just took it in its talons and flew off with it and and they said
alhamdulillah that this is a sign that god's pleased with what we're doing
so they rebuilt the house but they did not have enough money because they made a condition that no
money from a prostitute or from usury could be used to build the house
and so because of that the donations the fundraising didn't go as well as planned and they were unable
so they built the the uh the the uh
out and that's what the shadow one is so when you make tawaf that that marble roham that's there that
comes out that's the original house and that means that when you go up against the kaaba
you're actually inside the ka'ba so when you're up against the kaaba you're inside the
kaaba because the wall of the kaaba is at is actually at that chaterwan where it
comes out so you go in you're actually inside god's house so anybody that goes up against the cop is actually
inside that you don't need to physically go in although it's quite an extraordinary experience for those who have had it to go inside
the house but the the uh and also inside the hijab ismail is in the house you're
inside the kaaba now the uh and it's important for people should
know this but when you make tawaf you shouldn't go in that shadow one because if you go in you're not making
tawaf it actually breaks the shelt so you have to uh
you have to um to stay away from that when you make a lot of people don't know that and they'll actually put
their hand on the kaaba as they're making tho off so that's an invalid toward
so when he when he did this the uh when they did this they the only
thing that remained was the hajjar al-aswad to the cornerstone to put it back in
and they started arguing and they almost literally went to blows about this because each tribe
thought each clan thought we should be able to do it so bennu zoom said no it's ours to do abdul dar
said no it's ours to do each group was saying it's it's our honor
so they said what should we do and and and they decided that they would
that they would judge the first person that came through
would be the one that would decide for them so they were sitting they were waiting and the prophet saws and was the first
one to walk in and then they all said but i mean you know we're all content with the el amin because he was noted to
be trustworthy so the prophet put the
the uh the blanket out put the stone on the blanket had all of them pick up the stone which is an amazing
hikmah the wisdom of the prophet is obviously clearly manifested in this story
picks up and then they bring it up and he is the one that placed the stone sallallahu alaihi was said so
then he says
the beginning of his mission is at 40. now before when in his late 30s he began to see the
also gave me i i this i didn't bring it specifically
for this but because i had something written on the back but sheikh had his one of his sons look up the thing
about abraham lincoln and he actually did have a dream three days before he was assassinated that he
was going to be killed assassinated at a theater and that and his one of his close friends actually
there were several witnesses him telling this dream so the sheikh used that example he was
surprised that neither i nor dr abdulhadi knew our history as well as
we should have i said
so he began to have these dreams and that's the beginning of the prophetic experience his dreams
and and he would have these dreams their very clear dreams and then at 40 it was his want to go
up to mount the jabanur which is there the
the cave and this is actually something that his ancestors did also
it wasn't just the prophesied sin but this was a it was actually a retreat for his his fathers
so it was a place where his fathers went also for those of you have been up there it's
quite a small cave you can actually historically not anymore because of the buildings but you
could see the kaaba from inside the cave so the in the in the books of sierra they
say well kenny that he used to do tehennuth to hennath
in arabic al hind which is in surat al hindim which is
one of the meanings of it is tequila or tejennuk to avoid something like tahajjud
is to avoid hujud which is sleep so tahannath is to avoid hinth so it was a place where he was
able to go to empty out himself from the
the shirk that was around him and he was doing uh obviously meditate like what we would
call meditation today he was there uh to do uh his prayers
and during that period at the age of 40 he jibril added comes to him now
when he comes he's in ramadan he comes to him and the first thing that jubilee does
is he squeezes him three times he squeezes him
until he thought that it was going to break his uh his ribs and he squeezes him
three times so hard that it was almost unbearable and then and some of the
uh the people of ishara said that this was the last emptying out to prepare
his his uh it was like a spiritual emptying out this is what they call in the in in the muslim they call it the
uh the uh which the you know the the three stages on
on a path to god are tahlia tahlia and tajliyah which is
tahlia is the emptying out tahalia is the adornment so emptying out of everything other than allah
and then adornment with the qualities uh that god the these these uh qualities
that god wants human beings to be adorned with and then tesla is where the meanings become begin to be revealed to the
person so the prophet salallahu was had this experience and then
is is the first and some say yeah yeah there's but the anak is the most
famous one mentioned so the prophet saws at that point when he has this experience he goes out now
he saw jibril on fill all the horizon so you can imagine the shock he was
literally in shock and he almost literally goes over the hill
the the it's quite steep up there if you've ever climbed up there it took us a few hours to get up it's
it's quite a quite a hall and but he goes down rushes down he literally crawls into aisha he's shaking so he's
in he's in trauma i mean anybody any trauma physician knows when you read that story because i
worked in a trauma unit when you read that story he is in trauma now one of the things that the
first things that you're supposed to do with a trauma person is you're supposed to wrap them up because you need to
bring the heat back into the body and so what's so amazing to me about about that
story is that he is present enough because in when people are in trauma
they're completely absent i mean i saw men diet mina he fell from the the
from the uh the top uh where the gemarat were between he was trying to cross over and
he fell down and landed right in front of us sudanese man and uh i was with a physician
and he immediately got up and we we were telling him sit down
and he said no i'm fine you know he said i'm fine he said no no
sit down and then boom he just dropped dead so when people are in trauma they just they don't know it and but
he was president enough to say zamiruni zambiluni wrap me up i mean that is just such an amazing
testimony to his state now for those of you who have a christian background especially from
orthodox or catholic tradition um which are the best ones by the way
the uh the uh in in christianity they have what's called
the law of discernment in the law of discernment
is the it is the way in which you tell whether an experience is demonic by
nature or angelic or divine because people have spiritual experiences
in the law of discernment in in the catholic and orthodox tradition the single most important thing is that
initially in a true religious experience of an angel there is a a very profound
constriction of the soul that is followed by an expansion in a
demonic experience is exactly the opposite that they have an expansion that's
followed by a contraction and that the description of the prophet
is consistent with the law of discernment in the i mean you can google this if you're interested in it because
it's important to note that because by the christian criterion for a an angelic experience
our description of what happened to the prophet sam is consistent with their knowledge of whether or not we can
discern this being a a truly supernatural experience from
the divine or a supernatural experience from the demonic realm so he had this immense contraction
and he was worried and this is the according to the law of discernment that is the concern
because truly spiritual people feel unworthy
whereas somebody who whose ego is still present when they have an experience they feel
yeah exactly this of course you know i'm such a special
person this this so they see it as whereas he was worried this was a jinn
or or something that wasn't right now what does khadijah say to him this is amazing about her
one thing that she does is she takes off her head scarf and she and then she asks do you still
see it and he said no and then she puts her head scarf on and then she could see it that is also a proof one that that she
understood the nate because the angels when when there is
anything sexual out of adeb they they move and the unveiling of a woman is
is is part of the sexual uh which i mean this you know when when
people take off their clothes when they disrobe they disrobe to go to sleep or to be intimate and so because of that
the angels left and then she put it back and then came back so that's another law of
discernment she's discerning what type of being is this is it a being
that has modesty or is it an immodest being so she she she also it's quite extraordinary
her knowledge of that and then she uh she says to the prophet elijah saddam
you your lord would never forsake you why because you help the needy you
feed the hungry you take care of the orphans you you you uh take care of the widows
you remove the burdens from people all acts of social uh charity
it's just amazing like she sees no you're one of the good people you're not
one of the bad people you know you're somebody out there you're not an egocentric person you are
somebody that is is living for other people not for yourself and those type of people god does not
forsake that's what she's recognizing about the prophet so here's the woman telling her man
believe in yourself because i know who you are you need to know who you are
because he's he doesn't know yet and then she says for more confirmation
let's go to my cousin waraka because he knows about these things we don't know about these things
so they go to waraqah when they get to waraqah he immediately recognizes it and he says
this is the namus which is from the greek nomos the logos
the law the namus is the the law the the sharia it's it's the revelation of a
of a rasool not of a nibi it's not the name is what comes with the the sharia so the
nomos or the law and he says this is what came to moses
now that's important also because moses the the if you look in the old
testament god says that he will send a prophet like unto moses and this is the last prophet
who's like moses now jesus was not like moses jesus was was was not in a leadership position
he did not bring a new sharia he said i didn't come to abolish the law i came to
confirm the law whereas the prophet isaiah came with a new sharia
so these were this is what was happening at this point in the prophet salallahu
and he arose so he began to call people to taheed
he was supported by god with miracles
that it's impossible to
to really enumerate them they were like rain
they were like the sun in its brilliance and height coupled with radiant beauty
despite all of that the evil doers laid down sanctions against him as the sound historical accounts have
informed us
he was capable of wreaking havoc upon them had he wished instead he generally gave them generously gave them respite so the
prophet salallahu when when he came with this message he
was given all of these um all of these proofs it was very clear
despite that quraysh were very upset they'd seen him grow up amongst them they'd seen him as
a child he was from a poor family uh before that he was not particularly
a distinguished amongst them other than for his honesty he wasn't
eloquent he did not give speeches he he he wasn't a poet he wasn't
he wasn't wealthy his money actually came from marriage he married into wealth so for all
intents and purposes they did not see him as somebody likely to be
of any significance amongst them and so it was quite troubling to them when he
when he began to call them to the tohit and then there are many stories you have
dr ling's book i would love to go into them because they're really they are amazing but because we have so
much material to get through i i think i'm going to just stick to the text from now on
because it's going to take us a while to get through this and this is a really wonderful text for people
um to uh [Music] to learn um if i if i have
time i'm gonna try to actually put the english into a verse form meter put it into a metered form
so the kids can me