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Seerah 1 - Specialities of Prophet Muhammad - Yasir Qadhi _ April 2011-VOUp3ZZ9t3A | Al-Fatihah Surah Al-Fatihah. قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يطع الله ورسوله فقد فاز فوزا عظيما. أما بعد Today inshaAllah ta'ala we will embark on a new series of lectures. A series of lectures concentrating on the life and times of the single greatest human being who has ever lived, ever walked on the face of this earth. And in today's lecture, I wanted to begin by talking about some of the broad characteristics of our Prophet ﷺ. Some of the, what in Arabic is called, some of the unique and specific characteristics that Allah subhanahu wa ta'ala has given to our Prophet ﷺ. Before we embark on the journey of seerah, and why we study seerah, and what is seerah, that will be inshallah next weekend, next week. And then we begin with the birth and the pre-Islamic Arabia. All of this will come. Before we even begin, a little bit of a tantalizing tidbit, if you like, of the characteristics, of the unique specialities that our Prophet ﷺ was blessed with. Because when we begin this series by talking about his specialities, even though all of us are motivated to study his seerah, when we study his specialities, we'll be even more motivated. and we'll be even more eager to learn about the life and times, the lessons and morals, the incidents that occurred in the life of our Prophet Muhammad sallallahu alayhi wa sallam. And so where then do we begin when it comes to describing the one whom Allah has chosen above the entire creation? How can we do justice to him when Allah azza wa jal Himself says, وَرَفَعْنَا لَكَ ذِكْرَكَ Allah says, we have raised up your mentioning and remembrance. Allah has raised up his mentioning and remembrance. And Ibn Abbas and other scholars of the Sahaba, they said, Allah has raised up his remembrance such that whenever Allah is mentioned, the Prophet shallallahu alaihi wasallam is mentioned right after that. And how true this is. Whenever Allah is mentioned, the Prophet shallallahu alaihi wasallam is almost always mentioned right after that. Even in our shahada, La ilaha illallah Muhammadur Rasulullah. In the adhan, in the salah that we pray, in the Quran itself, there's hardly a khutbah that we give except that we praise Allah and we send salah and salam upon the Prophet Muhammad sallallahu alayhi wasallam. When Allah subhanahu wa ta'ala Himself has called our Prophet sallallahu alayhi wasallam a rahmatan lil alameen. You are the mercy to the entire world. You are the embodiment of rahmat. Allah has sent you and through you, you will be given rahmah. And you are a rahmah. And you are the channel of Allah's rahmah. So he is rahmah. The Prophet ﷺ is rahmah. And his sending is rahmah. And his message is rahmah. And his teachings is rahmah. And believing and acting upon what he has come with is a rahmah. He is everything associated with mercy. That is rahmah للعالمين. So how then can we begin to do justice to the Prophet ﷺ when Allah has praised him so highly. However, even if we cannot mention all of those blessings and characteristics, then at least let us mention some, so that they can be an indication for that which cannot be mentioned because of time and restrictions. And we begin by mentioning some of the names that Allah عز و جل gave our Prophet Muhammad صلى الله عليه وسلم. For our Prophet صلى الله عليه وسلم had many names. many of the names of our Prophet ﷺ were given to him by later people the sahaba tabi'un, the early scholars and one of the famous scholars of the seerah has derived over 250 names of the Prophet ﷺ and if we were to give a class on this we'd spend 3-4 weeks just talking about that list but I wanted to mention some of the names that Allah has given him because you see names come from Allah and names come from the people and we are obviously the ones that come from the people we can benefit from them. But the ones that Allah has given our Prophet ﷺ, those are the primary names that have the deepest meaning. And of the hadith that the Prophet ﷺ mentioned his names, he said, عَنْ جُبَيْرِ بْنِ مُطْعِمٍ رَضِيَ اللَّهُ تَعَالَىٰ عَنْ صَحِي مُسْلِمٍ The Prophet ﷺ said, إِنَّ لِي أَسْمَاءً I have a number of names. So the Prophet ﷺ is telling us he has a number of names. He said, أَنَا مُحَمَّدٌ I am Muhammad. وَأَنَا أَحْمَدٌ And I am Ahmed, I'm gonna mention each of these names. وَأَنَا الْمَاحِي And I am Al-Mahi. Of his names is Al-Mahi. And he explained, Al-Mahi is the one whom يَمْحُ اللَّهُ بِهِ الْكُفْرِ Allah erases kufr. وَأَنَا الْحَاشِر Of his names is Al-Hashir. الَّذِي يَحْشُرُ النَّاسُ عَلَى قَدَمِي People will be resurrected. حَشَرَ يَحْشُرُ means to be resurrected. On my footsteps or meaning after me. وَأَنَا الْعَاقِب of his name is Aqib. And he said, Al-Aqib is the one who has no prophet after me. Wa ana nabiyyur rahma, he said. I am the nabiyyur rahma. That is one of my names, nabiyyur rahma. Wa ana nabiyyur tawbah. And I am the nabiyy of repentance. Wa ana al-muqaffa. And he is the muqaffa. And the qaffa, we're going to explain what this means, but the one that who has come after all, or the one who, not predates, the one who comes consequently, the one who comes at the end of a long chain. That is المقفى. وَأَنَا نَبِيُّ الْمَلَاحِمْ And I am the Prophet of Malahim. We're gonna explain all of these names one by one. So, the most common names of the Prophet ﷺ, and the two that the Qur'an explicitly mentions. The Qur'an mentions many adjectives, but it only mentions two nouns. The Qur'an mentions many adjectives for the Prophet ﷺ, from those adjectives we can derive names. So نبي الرحمة, we can derive it from the Quran. رحمة للعالمين This is a description, an adjective. But in terms of proper nouns, or in terms of nouns, there are two names that are mentioned. And these names are Muhammad and Ahmed. The name Muhammad is mentioned four times in the Quran. And the name Ahmed is mentioned a few times as well. If my memory serves me correctly, it is two or three times. The name Ahmed is mentioned. And every time it is mentioned, it is mentioned from the tongue of Jesus Christ. The only time Ahmad is mentioned is from the tongue of Jesus Christ. نبي من بعد اسمه أحمد عيسى بن مريم says that I'm going to tell you of a prophet coming after me, his name is Ahmad. Both Muhammad and Ahmad come from Hamida. يحمد حمدا And Hamd means to praise. But not any type of praise. Hamd is the first word of the Quran Alhamdulillah And hamd means To praise Not in return for some favor given to you Because that is shukr Somebody does you something You praise them back That is shukr That is a praise Bimuqabil It's something that you give and take You give me some money I say thank you Or you're a generous man This is not called hamd This is shukr Because you have given something back in return for something he's given you. Hamd is higher than shukr. Shukr is a transaction in a way, even though it is something that is good. Higher than shukr is hamd, and hamd is the highest form of praise. Hamd is a praise that is given because of the inherent characteristics in the object that you're praising. Not because he's done you anything, you've given back to him. Because he deserves to be praised for who he is. Hamd is an object of perfection an object that is worthy of being praised. Regardless of what he's done or hasn't done, he is worthy of being shown praise. And so, the Prophet ﷺ has two names, and his two most common names come from the root which describes praise. Why? Because Allah has praised him. And the angels have praised him. And the people on earth have praised him. And all the prophets have praised him. and every single one of mankind praises him directly or indirectly. As for praising him directly, these are the Muslims. They praise him directly. And as for praising him indirectly, then the characteristics and qualities that he has come with are characteristics and qualities of perfection. So even those who reject him by the tongue, they must admit and they must praise the qualities that he came with. mercy, tenderness, rahmah, shafaqah. It doesn't matter even if their tongues deny his prophethood, they must praise the qualities that are in him. So he is worthy of praise from all of humanity. And therefore, the Prophet ﷺ is praised in the heavens and in the earth. He is praised in the previous ummah and in the present ummah. He is praised in this dunya and in the akhira. This is the ultimate praise. There is no human being who has ever been praised, or is praised at this point in time, or who shall continue to be praised more than our Prophet ﷺ. And think about it. No millisecond occurs on this earth except that there are not millions, not tens of millions, hundreds of millions of people around the globe praising this one person ﷺ. either by sending dhulud and salat and salam or by giving a khutbah or lecture or by saying the salah because you cannot pray any salah you cannot pray any raka'ah except that what do you do in that raka'ah اللهم صلي على محمد وعلى آل محمد think about it there is no second on earth that goes by except that hundreds of millions of people are praising this one human being there is no person who is more praised than our Prophet ﷺ. And the ultimate praise that he will be given by humanity, of course the ultimate praise he is given is by Allah. As for humanity, the ultimate praise he will be given will be the praise that he will be given on Yawm al-Qiyamah, on the day of judgment. On that day, all kafirs will know the truth of Islam. You cannot deny Allah when you are seeing Yawm al-Qiyamah. Muslim and non-Muslim, they will know the truth. Of course it is too late to believe in the truth, but they will know it. So when they recognize the truth, the people will all go to Adam a.s. The hadith is in Bukhari and Muslim. They will all go to Adam a.s. And they will say, O Adam, you are our father. And Allah created you with His hands. And Allah blew His ruh into you. do you not see the situation your children are in? why don't you go to Allah and beg for forgiveness? why don't you go to Allah and beg him to start the reckoning so that we can move on so Adam a.s. will make an excuse and he will say I committed a sin that I should not have done meaning I'm not worthy to go and ask Allah a.s. I committed a sin and I'm worried about myself nafsi, nafsi go to another person, go to Nuh a.s. And so humanity at large will go to the Prophet Nuh and the same request. And the Prophet Nuh will say, I made a mistake which I should not have done. Allah told me not to ask anybody to be saved. And I asked him to save my son and I disobeyed him. And I'm worried about myself. Nafsi, nafsi, go to somebody else, go to Ibrahim. They will go to Ibrahim a.s. Ibrahim a.s. will say the same thing. That I made three lies, even though they were not lies. But he's so worried. He says, I made three lies. And I'm worried about those lies on the Day of Judgment. What are these three lies? Number one, he said, the big idol did it. Right? This is da'wah. It's not even a lie. But he's so worried now. I don't know, maybe Allah will call me to task. Number two, he said, I'm sick. When his people went out of the town, he said, inni saqeem. I'm sick, I don't want to go with you. Let me stay here. Why? Because he wanted to destroy the idols. And number three, he called Sarah, his wife. he said Sarah is my sister meaning in Islam because the king was about to kill him so he said she is my sister I'm not husband wife we are sister and brother meaning and he meant sister in Islam because he wanted to save his life these three things he was so worried about he said I'm too scared go to somebody else go to Musa and Musa will also make an excuse he will say I killed somebody in anger even though it was an accident I killed somebody in anger I'm worried so go to somebody else they will go to Isa. Isa a.s. will also say, I'm not worthy, go to somebody else. And so all of mankind will come to the Prophet Muhammad s.a.w. All of mankind, Muslim and Kafir. And they will beg the Prophet s.a.w. to intercede, to be a representative, to be a messenger from them to Allah. And to be an intercessor. and to be a representative. So they choose one human being to be a representative, to go in front of Allah and plead for all of humanity. Plead what? To begin يوم القيامة. Because the qiyamah is taking too long and they are getting so worried. So if you like the punishment is increasing because qiyamah itself is 50,000 years. في يوم كان يقداره خمسين ألف سنة. Qiyamah itself is a type of punishment. And the people who have rejected Allah, they will be so exasperated by Qiyamah. They will say, whatever comes, let it come. Let's just get rid of this day. Let's move on to whatever it is. The tension is too much. So they will beg Rasulullah ﷺ to go in front of Allah and ask Allah to begin the reckoning. And so the Prophet ﷺ will say, this is my job. This is my responsibility. And so he will then go in front of Allah. and because he will be the representative, all of humanity will praise him. And he will be given the praiseworthy station which is called Al-Maqam Al-Mahmood. This is Al-Maqam Al-Mahmood. This is exactly what Al-Maqam Al-Mahmood is. What does Al-Maqam Al-Mahmood means? Al-Maqam Al-Mahmood means the station, Maqam, the rank. That is Mahmood. What is Mahmood from Hamd? it is for the one that is praised everyone will praise him no human being will be left except that he will thank the Prophet and be thankful to him and praise him for the Maqam al-Mahmood Allah will lift him up to the Maqam al-Mahmood the angels will praise him humanity will praise him every single being in existence will praise the Prophet at that point in time it is Al-Maqam al-Mahmood and because it is Al-Maqam al-Mahmood who better to than it be given to than the one who is Muhammad and the one who is Ahmed. Al-Maqam al-Mahmud is for Muhammad and it is for Ahmed. And both of them mean the one who is ultimately praised. What is the difference between Muhammad and Ahmed? Muhammad, for those of you who are learning Arabic, is Mufa'al. And Hamada yuhamidu tahmidan. Muhammad means that he is being given continuous praise, continuously, time after time, praise after praise. So Muhammad is for the quantity of praise. That every single point in time he is being praised. And as we already said, from the beginning of time up until our time, till the day of judgment, on the day of judgment, after the day of judgment, all of the time our Prophet shallallahu alaihi wasallam will be praised. So Muhammad is for continuity. Muhammad is for quantity. And as for Ahmad, على وزن أفعل, Ahmad means that he is being given the best type of praise, the highest quality of praise. So Ahmad is for quality, Muhammad is for quantity, and the both are combined in our Rasul ﷺ, that he is worthy of being praised the highest way that any human being can be praised. Of course, the praise that we give to Allah is a different type of praise, and that is a divine praise. But the highest praise for any human being is for our Prophet ﷺ, and the most continuous praise is for our Prophet ﷺ. So Muhammad is for quantity, Ahmed is for quality, and the both of them are combined in our Rasul ﷺ, who will be given al-Maqam al-Mahmood, which is the praiseworthy station. Now, as for the issue of why is it that the Prophet Musa ﷺ predicted our Rasul with the name of Muhammad, as the Quran says. And Isa predicted our Rasul with the name of Ahmed. The famous scholar Ibn al-Qayyim said that the wisdom behind this, the wisdom behind this, is that the largest ummah, after our ummah, is that of the Jews, the Bani Israel. They are the largest ummah of real followers. That is because the Christians, as we believe, the majority of them, they took a different path. That of Paul and his version of Christianity. The original Christians, the true believers of Isa, were few in number. And their religion died out very quickly. As you know, Constantine and all of these, they changed their religion, and it became a trinity, it became a divine nature of Jesus Christ. Of course, Isa never preached this from our perspective. So, the Prophet Musa alayhi salam, his people were the largest ummah of true Muslims. after our ummah. And therefore they were given quantity because they have quantity. So they are told the name that is conducive, that is fitting with them because they are large quantity. As for the Prophet Isa a.s., his followers were few, his disciples were few, and the people who truly followed the actual message of Jesus Christ were not that many. But they were great in quality. The disciples and those who followed them, They were persecuted, they were tortured. The pagan Romans killed them. They put them in front of the lions. They combed their bones and their flesh with combs of iron. Just like you see on the movies, these tortures. This was given to the early Christians, the real Christians, meaning the followers of Jesus Christ, the true followers of Isa ibn Maryam. They were few in number, but they were truly devoted and righteous. And so for them, they were given the name Ahmad, because they were people of quality. They were people of quality, and they were told that our Rasul ﷺ would be the one who is worthy of the best quality of praise. And so Muhammad and Ahmed are both his names. Of the third name that he mentions, an Al-Mahi. Al-Mahi, he explained it himself. Al-Mahi is the one whom Allah, يَمْحُ اللَّهُ بِهِ الْكُفْرِ And مَحَى means to efface, to wipe out. مَحَى means to wipe out. So through me, Allah subhanahu wa ta'ala will wipe out kufr. And we see this occurring in his lifetime, that the Arabian peninsula was immersed in kufr. And in his own lifetime, the entire peninsula was immersed in Islam. And within 20-30 years, major bastions of kufr were then converted to Islam, and they have been in Islam ever since. Within 60, 70 years, Islam reached the borders of China and Andalus, where it remains to this day. So Allah subhanahu wa ta'ala used our Prophet ﷺ as Al-Mahi. Al-Mahi means to wipe away. And wallahi, if you look at a geographic map, if you look at a historical geographic map that tells you the expansion of Islam, you see exactly what Al-Mahi is. Literally, the religion of Islam is expanding 5, 10, 15, 20, 30, 40 years. it's as if the other kufr is being wiped away and the religion of Islam is spreading forth. All of this is al-mahi, the one who erases and effaces kufr. وَأَنَا الْحَاشِرُ The Prophet ﷺ said, الْحَاشِرُ He explained it as well. الَّذِي يَحْشُرُ النَّاسُ عَلَى قَدَمِي That mankind will be resurrected عَلَى قَدَمِي عَلَى قَدَمِي means two things. Means at my feet literally, but what it actually means is right after me. So the Prophet ﷺ is the signaling of the day of judgment. And in fact, the coming of the Prophet ﷺ is the first sign of the day of judgment. His sending is the first sign that judgment is now close. Compared to all the previous prophets, the very bi'tha, the very risalah of our Prophet ﷺ is the first of the signs of the day of judgment. So he is saying, another interpretation is that, I am the first person who will be resurrected and everybody will be resurrected after me. الَّذِي يَحْشُرُ النَّاسُ عَلَى قَدَمِي So after I am resurrected, I will be the first person resurrected. And even the order of resurrecting shall be a blessing from Allah subhanahu wa ta'ala. And there is no question that the prophets will be resurrected first and foremost. And then the صَالِحُونَ and the شُهَدَى and then the rest of the ummah. So even the order of resurrection and the order of recognizing what's happening Because Allah mentions in the Quran that when they are resurrected, they'll be shaking off the dust and they will say, يَا وَيْلَنَا مَنْ بَعَثَنَا مِمَّنْ قَرْدِنَا What is happening to us? Who has brought us forth from our resting places? People will be confused what's happening. And the prophets will understand immediately what is happening. And the first person to be resurrected and the first person to understand will be our Prophet ﷺ. So he's saying, the one that is signaling the by his coming he is signaling the coming of the day of judgment and by his resurrection on the day of judgment he will be the one after whom everybody else will be resurrected and he said I am the he himself explained it there is no prophet after me so al-aqib means the successor the word seal is not appropriate because that's khatam But what it means is that, the one who cuts off basically. The one who is at the end is the best phrase here. Al-Aqib, the one who comes at the end. And then he said, I am the Nabi al-Rahma. And I am the Nabi al-Tawbah. And you understand Nabi al-Rahma. And Allah calls him Rahmatan lil'alameen. I am the Nabi al-Tawbah. Which means, I am the Prophet. That is the Prophet of repentance. I am the source of repentance. Meaning that by believing in me, And by following my teachings, people can be forgiven. And I am al-muqaffa. Al-muqaffa here means that the one who comes at the end and makes the previous prophets complete. Or the one who makes the message of the previous prophets, there's no need anymore because we have the full message or the complete message of the Prophet ﷺ. And in one hadith he called himself, I am the Prophet that will signal lots of trials. And that is because the biggest trials that the world has ever seen will occur with the ummah. And during the ummah of the Prophet ﷺ, trials such as the Dajjal, and trials such as the three major earthquakes that will signal the end of time, and trials such as the coming down of Isa ibn Maryam, and the Mahdi, all of these major trials, they will occur within the ummah of this Prophet ﷺ. So he called himself, I am Nabi al-Malahim. And this is a description that is more of a warning for us and for those who oppose him. That there is gonna be a lot of trials and tribulations in his time. And there are other names that are mentioned in the sunnah, and there are other descriptions mentioned in the Quran. And inshallah in the course of our lectures and series, we will be talking about some of them. As for his specialities, what is called in Arabic, khasais. Something that only he was given, and no other human being was given. And there are many books written by the early scholars about khasaisun nabi and about shamailun nabi. Which means that his characteristics and what is unique to him. And there are many many characteristics that are unique to him. Some scholars in our times have listed up to 50 specific and unique characteristics and blessings that only he was given. And no other human being was given. Some of these, again this is all a summary, there's so much more that can be said. Some of these, number one, he is the final prophet of Allah. No prophet of Allah has obviously ever been the final prophet. And there's only one prophet that can be the final. And Allah chose him to be the final prophet. And this is explicitly mentioned in the Quran, مَا كَانَ مُحَمَّدٌ أَبَىٰ أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِ الرَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ And in another recitation, وَخَاتِمَ النَّبِيِّينَ and that is the seal and the end of the prophets. Number two, the prophethood of our Prophet ﷺ had been decreed by Allah even before Adam ﷺ existed. Even before Adam ﷺ was a living soul. Allah had decreed the prophethood of our Prophet Muhammad ﷺ even before the ruhr was blown into Adam. One of the sahaba asked the Prophet s.a.w., when were you decreed to be a prophet, Ya Rasulullah? The Prophet s.a.w. said, that when Adam was between the tine, between the mud and the ruhr. In other words, Adam was not yet combined with ruhr and tine. When Adam a.s. was still two separate entities, And that is the ruuh and the teen. When before the ruuh was blown in, Allah subhanahu wa ta'ala had already destined and decreed that I will be coming for mankind. Of the specialities of our Prophet ﷺ, number three, is that he is the only Prophet to have been sent for all of humanity. In fact, the only Prophet to have been sent even to the jinn. No Prophet before our Prophet ﷺ was sent to all of humanity. no prophet every single prophet was sent to a specific nation now somebody can say here Adam a.s. was a prophet and he was sent to all of the people of his time because his children there were only his children there and Nuh a.s. was a rasool and he was sent to the people of his time and there was no other people of his time so he too was sent to the people of all of humanity How then can this be a unique thing for our Prophet sallallahu alayhi wa sallam? The response is that Adam and Nuh were both exceptions that simply happened by a coincidence of early history in that Adam is the first human and the only human beings will be his descendants. It is not that Allah destined him with the title, you have been sent to humanity. It just so happens that the only humanity are his children. and the same goes for the first messenger ever sent and that is Nuh a.s. there's only one city in all of humanity there's only one city Nuh a.s. when he was sent there weren't villages and qaryas all over the place there's just one group one people one nation one community that's his people and so when Allah wipes that one village out the world is wiped out because that's only one village out there so once again it is not as if Nuh was intended to be sent for all of humanity it just so happened that all of humanity was one village. And that's why both of these are the earliest two prophets, right? No prophet after them, when there were multiple cities, was sent to both cities. No prophet after them, when there were other civilizations, was sent to more than two civilizations. Other than our Prophet ﷺ, he wasn't just sent to two civilizations. He was sent to all of humanity, and not just this, another speciality. He was actually even sent to the jinn. And this is a uniqueness that no other prophet has ever been sent for. And inshaAllah in the course of our lectures, we will mention a very famous incident in the early Meccan seerah. It is called the night of the jinn. The night of the jinn. And on this night, the jinn came to Mecca, Muslim jinn. And they wanted the Prophet ﷺ to teach them about Islam. So the Prophet ﷺ went and he taught them what they needed to know. And there are details that we know of that night. And we'll talk about it during that time. of the specialities of our Prophet ﷺ that no other nation and no other prophet has been given. Our Prophet ﷺ said that Allah has helped me with ru'ub. Ru'ub means a type of fear that Allah will inflict into my enemies even before I reach them. Even one month's journey before I come to them, they will become terrified of me. So Allah helped him without even physical combat. that in his time, of course this is unique to him only, not to the rest of prophets or even to his ummah, to him only, that when he went into battle against an enemy, then the people became terrified of him even before he reached them. And this he said, Allah help me with ru'ub. And ru'ub is frightening or fear. And Allah struck fear into the hearts of my enemies for the distance of one entire month. Of the specialities that he has been given, was that he has been given the largest ummah out of all of the prophets. And this is mentioned in a hadith in Sahih Bukhari that he said that Allah showed me the ummah and I saw an ummah as large as the eye could see. And I said, maybe this is my ummah. And I was told, no, this is the ummah of Musa A.S. And then I saw an ummah even larger than that. and then I was told and it was larger than the horizon it blocked my vision and I was told this is your ummah and in another hadith he said that to the sahaba do you wish that your ummah meaning the ummah of the Prophet shallallahu alaihi wasallam should be one third of the people of Jannah they said Allahu Akbar there have been hundreds and thousands of ummahs and if one ummah is one third of Jannah Allahu Akbar so he was silent then he said would you be happy if I told you that your ummah is one half of the people of Jannah? They said, Allahu Akbar. Then he was silent. And then he said, by Allah, my hope is that my ummah shall be two thirds of the people of Jannah. Not that we want to kick the other ummahs out, they're all gonna get in if they deserve it. But that our ummah will be so large. And subhanallah, modern estimates say, how many people are Muslim on the face of this earth? Around one billion, right? One billion. Do the math. From the time of the Prophet ﷺ until Yawm al-Qiyamah. Imagine, I mean already the percentages are so huge. And then compare them to the real followers of the Prophets, right? The actual true Christians, not the Christians who believe in the divinity of Jesus Christ. The Christians who believed in Jesus Christ as being Rasulullah. How few must they be? And then the actual Bani Israel at the time of Musa, at the time of the Prophets of the old, who believed in the Prophets, They must have been in the hundreds of millions. Great number, mashallah, great number. But you cannot compare to the billion that we have now, and throughout history for 14 centuries. And Allah knows how many centuries till Yawm al-Qiyamah. And so when you look at that, inshallah you can see how true the Prophet ﷺ. And imagine he's speaking at a time when there's only one city of Muslims, that's Medina. He's speaking at a time when there are maybe 1500 Muslims on earth. And there are probably 2-3 million Christians. and hundreds and thousands of Jews. And he's telling a group of 50 sahaba in his masjid, that I hope that inshallah, you will be two-thirds of the people of Jannah. When we hear this hadith now, we say, of course, it's common sense. But when he said it, it was a miracle. And we see this now, رأي العين, with our two eyes. Of his specialities, that no other prophet has been given, is that he has been given the most powerful miracle. And that is the miracle of the Qur'an. I've given many lectures about this issue and inshallah one day we'll talk also about this issue in more detail, but there is no miracle that compares to the Quran there is no miracle that compares to the Quran and one thing will demonstrate this for you and that is that, look at any other miracle that you can imagine the splitting of the Red Sea or the resurrection of Lazarus Jesus Christ resurrected by the permission of Allah the dead, right? all of these miracles we have no access to them. We didn't see the splitting of the Red Sea. You weren't there when Jesus Christ called out to Lazarus and he came out walking from the grave. So how do we, it's not really a miracle for me and you except that we believe in it. But the Quran is a miracle that I can hand to a non-Muslim. Say here, this is the miracle of my Prophet. The Quran is a miracle I can recite and the people can hear. It's a living miracle. It's a miracle that all of humanity has access to. And there is no miracle that compares to the miracle of the Qur'an in many different ways. And that is the topic of an entire other lecture. Of the specialities that our Prophet ﷺ has been given, and no other Prophet has been given, and we will spend insha'Allah two or three weeks discussing this one speciality, is the night journey of al-Isra' wal-Mi'raj. No other Prophet has had the privilege of undertaking this journey. even when Allah Azza wa Jal spoke with one of the greatest prophets and that is Musa Alayhi Salaam it was the divine speech that was given to Musa while Musa was on earth Musa was on Turi Sayna and Allah spoke with him as for our Prophet Sallallahu Alaihi Wasallam the only human being to have been called up to the presence of Allah Azza wa Jal no other human being has ever been called up to the presence of Allah. And the Prophet ﷺ undertook a journey that no other makhluk as far as we know ever undertook. And he went up to a maqam that Jibreel told him, my permission stops here, you must go alone. Even Jibreel said, this is my stop, my visa, whatever you want to call it. This is where it ends, I can't go any further. And so our Prophet ﷺ went up, فَكَانَ قَابَ قَوْسَيْنِ يَأْوَدْنَا according to one interpretation. And this we'll talk about inshaAllah in more detail in the journey of Al-Isra' wa Al-Mi'raj. But this is definitely one of the greatest blessings that our Prophet sallallahu alayhi wa sallam was given. Of his specialities that he was given is that he is the leader of all of humanity. And he himself told us this in the hadith in Bukhari and Muslim, انا سيد ولد آدم I am the Sayyid. The Sayyid here means, Sayyid, سَادَ يَسُودُ means, the one who is in charge of. The one who is the representative. The one who is the leader. أَنَا سَيِّدُ وَلَدِ آدَمِ I am the Sayyid of the children of Adam. And what does Sayyid here means? Many meanings. First and foremost, he is the master. Meaning, what does it mean Sayyid master here? Meaning he is the perfection of humanity. And he deserves to be the leader of humanity. and he will be the leader of humanity on the day of judgment. So the Sayyid here has multiple meanings and he is all of these meanings. So the Prophet ﷺ is the Sayyid of the day of judgment. Of the blessings that are unique to him is that the Prophet ﷺ will be the very first human being to be resurrected on the day of judgment as we said. Hadith in Sahih Bukhari tells us this. The first grave to open up when the second trumpet is blown. There are two trumpets, right? ثُمَّ نُفِقَ فِيهِ أُخْرَى The trumpet will be blown twice. The second trumpet will be when the graves will be opening up. So when the graves are opening up, the Prophet ﷺ said, the first grave that will crack open will be mine. The Prophet ﷺ will be the first human being, and that also explains his name, Al-Hashir. And he will also be the first human being to be clothed on the day of judgment. Of the specialities that he has been given, is that he will be given the largest حوض and حوض is a pool that our Prophet ﷺ has been promised. We talked about this when we talked about تفسير of سورة الكوثر and this is a pool, a حوض which is square in shape. He has told us it is square in shape. And it is so large that one side of it, one of these squares, it is as if it is from Mecca to Sana'a which is the entire Arabian, half of the Arabian Peninsula, right? From Makkah to Sana'a, this is just one side of it. Multiply that by four, you get the perimeter. And I described the Kawthar and the Hawd in a previous lecture, inshallah ta'ala you can go back to that. Of his specialty is the Kawthar. He has been given the main tributary, the main river of Jannah. And all the rivers of Jannah split from that. It is as if one can say, it is as if the people of Jannah will drink water from the gift of the Prophet ﷺ. Because it is Al-Kawthar, and Al-Kawthar is, إِنَّ أَعْطَيْنَاكَ الْكَوْثَرَ So the people of Jannah's water is all a gift for and coming from and given to our Prophet Muhammad ﷺ. Of his specialities is, he will be the first to cross over the Sirat, and he will be the one guiding his ummah to Jannah, and he will be the first to knock on the doors of Jannah, and he will be the first human being to ever enter Jannah after our father Adam has left it. And he will be the one in whose name the gates of Jannah will be opened when he knocks on the door and the angel in charge of the gate will say, who is it? And he will say, Muhammad sallallahu alayhi wa sallam. The angel will say, to you I have been commanded to open. Meaning I can't open for anybody else, you are the one I have to open for. And so when his name is uttered, It is His name that will give me the permission to open up the gates of Jannah. And therefore as He told us, the very first footstep to be entering into Jannah will be that, the right foot of our Prophet Muhammad ﷺ. And then his ummah will be the first ummah, even though we are the last ummah chronologically. But because we are his ummah, and because we are his followers, Allah will bless us, and Allah will gift us, and Allah will honor us, not because of us, but because of Him. And we will be asked to enter along with Him. So we will be the first ummah to enter Jannah, even though we are the last ummah chronologically. And this is of His specialities. And the final speciality we'll mention, and there is so much more to be said, but time is of the essence here. The final speciality that will be mentioned is that Allah has blessed him with the highest level of Jannah. It is a level that is the pinnacle of Al-Firdaus Al-A'la. It is an entire level. Some scholars have said that Jannah, you can look at it kind of like a pyramid, in that the higher up you go, the fewer the people. Right? The higher up you go, the fewer the people. So Jannah will be more populated at the lower levels. And there will be no crowding in Jannah, Alhamdulillah. But nonetheless, it will be more populated in the lower levels. And the higher up you go, fewer and fewer people will be able to get to those levels. And there will come a point and there will come a level that is an entire level of Jannah. And that is meant for only one person. The whole daraja, the whole plane of that field of Jannah is only meant for one person. And it is the pinnacle of Al-Firdaus Al-A'la. And it is immediately underneath the throne of Allah subhanahu wa ta'ala. And this is called al-fadila. This is called al-fadila. This daraja is called al-fadila. And the Prophet sallallahu alayhi wa sallam said, that this fadila is a manzilah fil jannah. It is a level of jannah that Allah has chosen for only one of His servants. for only one of his servants. And then he said modestly that, فَأَرْجُو I hope that, أَنْ أَكُونَ أَنَهُ that I am that person. And this is out of his modesty. وَإِلَّا There is no other human being that is qualified to be of that place. And so he simply said, I hope, I pray that I am the person that that is destined for. And that is why he wanted us to pray that Allah gives him this wasila and fadila. And that is why every time the adhan is called, what do we say? اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمدا الوسيلة والفضيلة That is the daraja of Jannah. Right? وَبَعَثْهُ So آت is for the Day of Judgment. آت is for after the Day of Judgment. You give him after the Day of Judgment, we give him al-wasila wal-fadila. That is الوسيلة والفضيلة. وَبَعَثْهُ And resurrect him on the day of judgment. مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ So the مَقَامًا مَحْمُودًا is on the day of judgment. We explain what that is. And that is all of humanity will be praising him. And all of humanity will be sending their salat and salam upon him. Even those who rejected him in this world. Even those who cursed him and ridiculed him and mocked him and drew diagrams against him. Wallahi on that day they will be praising him and sending salawat and salam upon him because they have to because it is maqam al-mahmood so all of humanity will be praising him on the day of judgment on maqam al-mahmood and in the akhirah he will be given al-wasila and al-fadila and that is why we make dua to Allah to give him all of these levels and characteristics and these are simply some of the khasais some of the specialities of our Prophet sallallahu alayhi wa sallam and unfortunately there's only a few minutes left so there's no point beginning the next section which is about his characteristics and how he looked and his mannerisms and his lifestyle, inshallah ta'ala we will be talking about that next Wednesday bi-idhnillahi ta'ala |
Seerah 10 - The Second Revelation - Yasir Qadhi _ October 2011-WnQsjVWuiG0 | Al-Fatiha. the Prophet ﷺ came back to his wife Khadija, Khadija took him to Waraqah Ibn Nawfal, and we were still talking a little bit about Waraqah and what happened after that. In this narration, the question arises, how could the Prophet ﷺ as a prophet, go to somebody who's not a prophet, here for example Waraqah, and get knowledge from him? This doesn't initially make sense. How could a prophet go to a non-prophet and asked this non-prophet, what's happening to me? Why is this happening? And in response, the scholars say, because at this point in time, he didn't recognize even that he was a prophet. He didn't understand what's happening to him. And this shows us that knowledge is so sacred and so important that even prophets have no problem learning from non-prophets. Because the one who knows is more knowledgeable than the one who doesn't. And therefore, even our Prophet Muhammad ﷺ even though he was a prophet. But he doesn't even recognize it now. So he goes to somebody who recognizes what is prophecy. And again we need to realize, the concept of a prophet was unknown to the Arabs. It was unknown. They had long forgotten how was Ibrahim inspired, and what was Ismail's message. They just knew it was Tawheed. They didn't have the concept of prophets, just like Hinduism or other religions of our time. They don't have the concept of a human being communicating with Allah. and therefore when he didn't understand he went to, who did he go to? Waraqah, and Waraqah is coming from a tradition there are plenty of prophets, right? Waraqah was a convert, we said to something that is, it's neither Judaism nor Christianity, let's call it Judeo-Christianity right? It's his own understanding so Waraqah understood what is a prophet and therefore when the Prophet salallahu alayhi wa sallam comes to him, immediately he recognizes, this is prophecy and what you've seen is the angel that communicates with all of the prophets, and it communicates with Musa alayhi salam. And of course, he mentioned Musa, because there's more of a similarity with Musa than with Isa. There's more of a similarity with Musa alayhi salam than there is with Isa alayhi salam. Now in that riwayah, in that hadith, Khadija says, or Aisha is the one narrating what happened. Khadija tells us the story of Waraqah, and Aisha then narrates indirectly from Khadija that's because again Aisha never met Khadija her conduit is the Prophet ﷺ telling as well that shortly after this Waraqah passed away, Waraqah died I looked up as many books as I could in the classic references I could not find any stories about Waraqah other than this, after his Islam so we only have one tradition from the Prophet ﷺ when he was asked about Waraqah ibn Nawfal and he said I saw him in Jannah wearing beautiful garments blessed with beautiful garments therefore this shows that Waraqa was the first convert to Islam and Waraqa was the first Sahabi and Waraqa was the first person who died of the Ummah of the Prophet ﷺ and therefore Waraqa has entered Jannah and he is of the Ummah of the Prophet ﷺ returning to the Hadith that we talked about the long Hadith of the first revelation Jabir ibn Abdullah continues the story and he mentions that after this time, the Prophet ﷺ stopped getting any revelation. فَتَرَ الْوَحِي The revelation stopped. Ibn Abbas says that for many days, the Prophet ﷺ would wander around Mecca and the valleys of Mecca and the mountains of Mecca wanting to see Jibreel again. But Jibreel would not appear. Some scholars even said this period lasted two or three years. But this is way too much. There's a riwayah from Ibn Abbas, he said 40 days. and another famous Tabi' Ibn Shahab Al-Zuhri said that this period lasted for many days, for 40 days, many days that for around a month after so this is the month of Shawwal because it was in Ramadan when the revelation began, for an entire month and 10 days, the Prophet ﷺ is confused, I saw something but I don't see him again, what is going wrong with me, and this is when he says in the narration, he says I was worried for myself meaning he thought that he might be going hallucinating something is going mad with him he doesn't understand what's happening and he would go to the mountain of Hira expecting to see Jibreel again but every day he would go and there's nothing there until finally one day after we said around 40 days or so one day the Prophet ﷺ was coming down the mountain and he had come down and he heard his name being called so he says I looked in front and I couldn't see anybody. He heard the name again, he looked behind him, there was nobody. He looked again and he looked again and he couldn't find, but the name is being called. Now when somebody calls your name, you really don't think of looking straight up in the air. It's just not in our fitrah to do that. So when he's looking everywhere and he doesn't see it, then he said, I looked up and there was the angel that I had seen at Hira. There was the angel, Allah sees now Jibreel again, I had seen at Hira, on a kursi, on a throne between the heavens and the earth. And then he said, I began to tremble out of fear. Now subhanAllah, he's wanting to see Jibreel. But when he sees him, it's simply too much for him. And he begins to tremble. And in one report, he fell down on his knees out of shock and out of fear. He fell down on his knees. And then he got up again, and out of fear, out of panic, once again he begins to rush home. and this is when he runs home to Khadijah and he says this is the time he says this again cover me up and again this is something many of us have not experienced fear of this nature may Allah protect us but when you are so much afflicted with fear you literally begin to feel cold you begin to tremble that type of fear so he's feeling this fear after all he's seen the angel Jibreel in his original form he's seen a huge beast or creature if you like of Allah in between the heavens and the earth and therefore he begins to tremble So he runs back to Khadija, he says, زَمِّلُونِي زَمِّلُونِي And this was when the second revelation was revealed. And these were the first six or seven verses of يَا أَيُّهَا الْمُزَّمِّلُ قُمِ اللَّيْلَ إِلَّا Sorry, يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنذِرُ وَرَبَّكَ فَكَبِّرُ وَثِيَابَكَ فَطَاهِرُ وَالرُّجِزَ فَحْجُرُ وَلَا تَمْنُنْ تَسْتَكْثِرُ وَلِرَبِّكَ فَصْبِرُ These seven verses, the surah Al-Muddathir. They were revealed and therefore this is the second revelation of the Qur'an. the seven verses of Surah Al-Muddathir. Now, here what is the wisdom of these 30-40 days that the Prophet ﷺ was not inspired? Scholars say that this was to prepare him for the second meeting. To make him recover, to recollect his energies, to make him feel enthused. Because now look what's happening, he's coming every day to try to meet Jibreel. And despite this preparation, when he sees him, he becomes terrified. Imagine if it had come immediately, he would have been even more terrified. so this was to prepare him to calm his nerves down despite that he still reacted the way that he did and all of this shows us over and over again the humanity of our Prophet Muhammad Sallallahu Alaihi Wasallam it shows us that he didn't pre-plan this this is not the thing that a fraud, a charlatan a two-faced liar would do if somebody wanted to invent a grandiose story and there are people who claim to be prophets even here in America there's a person and there used to be a person 100 years ago claimed to be a prophet and in India there was a person who claimed to be a prophet 100 years ago if you look at their stories the stories that they invent are all grandiose they're all this happened and that happened and I did this they put themselves to be the hero if you look at the story of the Prophet ﷺ you find a human reaction a reaction that could not be except from a sincere person that he wasn't expecting this he didn't want it when it happens he's terrified And he goes to his wife and he says, زَمِّلُونِي زَمِّلُونِي And what is this revelation, what is the relevance of these verses? يَا أَيُّهَا الْمُدَّثِّرُ Notice as well by the way, that from the context, a lot of people think that the revelation occurred when he saw Jibreel. No, the revelation occurred in the house of Khadijah. When the Prophet ﷺ went back, this means Jibreel must have followed him. And when he's covered up with the cloak, with the garment, in the house of Khadija. Jibreel inspires him. And Jibreel speaks to him. And Jibreel says, يَا أَيُّهَا الْمُدَّثِّرُ O you who is wrapped up in a garment. O you who has the shawl around you. يَا أَيُّهَا الْمُدَّثِّرُ And the symbolism here, O you who are living in comfort. Because when you're in a shawl, you're in comfort. يَا أَيُّهَا الْمُدَّثِّرُ You're so comfortable here. Stop this life of ease. قُمْ Stand up. You were sitting down. You were easy. Now you need to be active. Get rid of this cloak. Stand up. Qum. So there's an element here of you need to do something. You need to be proactive. You need to go out. You need to leave the sheltered life that you're living. You need to leave that, if you like, warmth of the blanket. Get rid of this. You know the safety blanket. Even children have it. The safety blanket. You feel comfortable. And Allah says, no. Qum fa anzir. Stand up. Get rid of this comfort zone. And go out and warn the people. Qum fa anzir. وَرَبَّكَ فَكَبِّر And while you're doing this warning, then glorify your Lord. Praise Him. Worship Him. وَرَبَّكَ فَكَبِّر وَثِيَابَكَ فَطَهِّر And your clothes, your garments, make sure that they are clean. There's again a lot of symbolism here. First and foremost, literally make sure you have clean clothes. Don't have any najasa on them. Have a presentable appearance. All of this is literal. Then there's a symbolism here. that make sure that you have no sins to pollute you. Just like you're gonna have clean clothes, make sure you have a pure soul, a good heart. وَثِيَابَكَ فَطَاهِرْ وَالرُّجِزَ فَهْجُرْ And ask for idols, get rid of them and leave them. وَالرُّجِزَ فَهْجُرْ Leave all idols. And so Allah subhanahu wa ta'ala tells him, that as you're preaching to the public, make sure that you are worshipping Allah, purifying yourself, and leaving all false idols. وَلَا تَمْنُنْ تَسْتَكْثِرْ this is a complicated translation here manna means to remind somebody of a favor they've done to you this is what manna means and Allah tells him don't remind people of the favors that you've done because if you did this why does somebody do this? you do it because you want to get the favor paid back you scratch my back, I'll scratch yours so when you give somebody a loan then few months later you say remember I gave you a loan, can I just borrow your car for a week you just remind him of the favor and when you remind somebody of a favor then you get that favor back somehow so Allah is saying when you do good don't do it to get the favors back from people anything that you do do it for the sake of Allah don't do it to get repaid back by the other people and again this goes back to the concept of sincerity that when somebody does something purely for the sake of Allah nobody can challenge that person's intention. But when somebody has other intentions, then it tarnishes that person's reputation. And therefore the Prophet ﷺ was not allowed to take zakat money. He was not allowed to take charity. He was not allowed to do anything for the sake of the religion and get money for that. He didn't do that. Because Allah Azzawajal told him, قُلْ لَأَسَلُكُمْ عَلَيْهِ مَالًا قُلْ لَأَسَلُكُمْ عَلَيْهِ أَجْرًا Tell the people, I'm not getting your money, I'm not getting your sustenance. So Allah subhanahu wa ta'ala reminded him, and of course, وَلِرَبِّكَ فَصْبِرُ The last ayah that will be revealed, وَلِرَبِّكَ فَصْبِرُ And for the sake of your Lord be patient. There is an indication that you're gonna suffer calamities. There is an indication that life is gonna be difficult. You're gonna need patience. And the only way you're gonna be patient is by doing it for the sake of your Lord. The only way you will be patient is if you do it for the sake of Allah subhanahu wa ta'ala. Now this leads us to a little bit of a tangent here. and it is a necessary tangent but it is a theological tangent of what exactly is wahi and how does wahi occur and what happens when a person is inspired. Wahi or inspiration is of course a direct communication from Allah subhanahu wa ta'ala to mankind. And Ibn Al-Qayyim mentions that our Prophet sallallahu alayhi wa sallam was inspired by seven different means or methods or seven different ways. Because inspiration is not of one types. There's many different ways that the inspiration occurs. And the least of them, the lowest form of inspiration is true dreams. And this is the only form of inspiration that is still open to mankind. All other types of inspiration have been cut off. The lowest form of inspiration is true dreams. And our Prophet ﷺ would see dreams before becoming a Prophet and after becoming a Prophet. He could see true dreams before becoming a Prophet because true dreams are not restricted to prophets. Anybody can get true dreams. The second type of inspiration is the whisperings of the angels, other than the angel Jibreel. This is called ilham, the whisperings of the angel. And an example of this is the mother of Musa, being inspired by Allah. This doesn't make her a prophet. This type of inspiration does not make you a prophet. The mother of Musa was inspired by Allah Allah says in the Quran وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ He inspired Ummi Musa Does that make Ummi Musa a prophetess? No Because this type of inspiration is different And that is We will never understand it But this is something that happens to The extremely righteous people That Allah chooses Similarly The mother of Isa Allah mentions in the Quran وَأَوْحَيْنَا إِلَيْهَا that we inspired her, right? We told her that this type of inspiration, it doesn't make you a prophet or a prophetess. And it comes from Allah through the angels, that the angels give you this type of message to the heart. The third type of inspiration is to see the angel in front of you directly. And to speak to the angel directly. And this is what happened with Iqra. It happened with Ya Ayyuhal Muddathir. it happened many many times that Jibreel would come to the Prophet and speak to him directly and usually when Jibreel would come to him, he would come to him in the form of a Sahabi by the name of Dihya Al-Kalbi, this was in Medina, not in Mecca, in Mecca he would not take the form of Dihya, in Medina he would take the form of Dihya because Dihya is an Ansari, Dihya was in Medina, not in Mecca and he would take the form of Dihya and Dihya was considered to be the most handsome of all of the Sahaba. He was considered to be the most handsome of all of the Sahaba. And therefore Jibreel would just pretend to be in the form of Dihya and then come and people would see him and think he's Dihya but he was not Dihya, he was Jibreel. And Aisha on more than one occasion saw the Prophet ﷺ talking to Dihya and then she asked, what did Dihya want from you? And the Prophet ﷺ said, that wasn't Dihya, that was Jibreel who had come to me. And the Prophet ﷺ recognized him but other people would think that this is Dihya. This is the third type of Wahi. The fourth type of Wahi is that, so the third type, the angel transforms to a human form. The angel becomes human-like. And the Prophet ﷺ sees him, sometimes the Sahaba see him, sometimes they don't. Sometimes Jibreel will come and they couldn't see him. And sometimes he will come, as in the famous hadith of Umar ibn al-Khattab, when we were sitting with the Prophet ﷺ, دَخَلَ عَلَيْنِ الرَّجُلُ شَدِيدُ بَيَاضُ الثِّيَابِ شَدِيدُ سَوَادَ الشِّعْرِ لَا يَرَىٰ عَلَيْهِ أَثَرُ السَّفَرِ وَلَا يَعْرِفُ أَعْدُ مِنَّا that he was extremely white in his clothing, extremely black in his hair, and not a spot of dust on him. And this turned out to be Jibreel. Usually when Jibreel will come, the Sahaba would be in the form of a man, the Sahaba would see him. But sometimes they would not see him. This was easier for the Prophet ﷺ to bear. That when Jibreel became a human, or looked like a human, the Prophet ﷺ remained in his form. He remained how he was. And he could communicate directly with Jibreel. there was a more difficult inspiration and that is number four now. We're number four now. Number four, Jibreel would remain in his form. He wouldn't transfer into a human. And the Prophet ﷺ would, something would happen to him. We don't know what. We're never gonna understand. But he would go into what we would call a trance. We would call it in English a trance. That he would lower his face, his eyes would close, and the world around him becomes unknown. Doesn't matter what's happening, he's in his own world. And that is the world of Wahi. And Jibreel is in his original form, meaning that the Prophet shallallahu alaihi wasallam, something's happening to him to communicate with Jibreel. That he is getting some type of difference. Now what it is, we're never gonna know. This is ilm al-ghayb. But he would go into this trance and in this state, Aisha says, I have seen him on multiple times that when the Wahi was coming down on a cold day, he would break into a sweat. It's very difficult for him. And in another hadith in Sahih Bukhari, when Surah Al-Ma'idah came down, the Prophet ﷺ was on a camel. And Surah Al-Ma'idah was so heavy, the camel had to sit down. This is Surah Al-Ma'idah being revealed. The Sahaba cannot see anything. And camels can carry, mashaAllah, how many hundreds of pounds a kilogram. when Ma'idah came down the Prophet ﷺ on the camel the camel had to sit down shows you how difficult if this was the camel imagine our Prophet ﷺ as Allah says in the Quran إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا we're gonna give you a heavy speech and this was the heavy speech also it is narrated that once the Prophet ﷺ was resting on the lap of one of the Sahaba and he was Wahy began and the Sahaba felt a pressure and a pressure and a pressure and a pressure until he thought that his thigh bone would crack. Can you imagine the thigh bone cracking because of the pressure of the wahi. This shows us that this was a very difficult process for our Prophet Muhammad ﷺ. Hakeem ibn Hizam asked the Prophet ﷺ, hadith is in Sahih Bukhari. Hakeem ibn Hizam asked the Prophet ﷺ, كيف يأتيك الوحي يا رسول الله؟ How does wahi come to you ya Rasulullah? So he told us numbers 3 and 4, even though there's more than these. He says, sometimes Jibreel comes to me in the form of a man. And I understand what he says. And sometimes he communicates with me, and I hear a noise like the ringing of a bell. He's comparing a noise like the ringing of a bell. It's a very loud noise, it's difficult to bear. He's hearing something, it's a type of buzz, a type of noise, and this one is more difficult for me. That's what we just said now. that Jibreel doesn't become a man. Jibreel stays in his form of an angel. But the Prophet ﷺ enters the world of Wahi, the world of Ilm al-Ghaib, whatever it is gonna be. And he communicates with Jibreel in a manner. And in both of these, the Prophet ﷺ said, and I understand what he tells me. The fifth type of Wahi was when he saw Jibreel in Jibreel's original form. In other words, Jibreel manifested himself to the Prophet ﷺ in his original form. And scholars have differed how many times this happened. For sure it happened twice. Once when Iqra was revealed, that was the original form. And once in the journey of Isra and Mi'raj. And some scholars add a third time. But these are the two that we know that Jibreel showed himself in his original form. What is his original form? All that we know is that he was so big, he blocked the horizon. Couldn't see anything else. And he had 600 wings. 600, so that's the largest number of wings that the angels have. Because Jibreel is the most noble of all angels. So the Prophet ﷺ saw Jibreel in Jibreel's original form. The sixth type of Wahi, the sixth type of Wahi, is the Wahi that, this is something that is disputed how and when it occurred, but Ibn al-Qayyim mentions it. Allah inspired him directly without the intermediary of the angels. Allah inspired him directly. Wahi. Without the intermediary of the angels. And this is something that Ibn al-Qayyim mentions. And I don't have an example. I'm still wondering whether this one I would agree with or not. Allah knows best. But this Ibn al-Qayyim mentions. The seventh I'm quoting that Ibn al-Qayyim mentions. The seventh is the highest form of Wahi possible. And that is Allah's direct speech. Allah's direct speech بِلَا وَاسِطَة Right? Number six is Allah's direct wahi Number seven is Allah's direct kalam Kalamullah Kalamullah And that happened once To our Prophet ﷺ In the journey of Al-Isra and Al-Mi'raj Only once did Allah ﷻ Speak directly Jibreel was not there As we will discuss in a few weeks When we get there even Jibreel said you go on ya Muhammad ﷺ I cannot go, I don't have permission I don't have the past to go beyond this and so our Prophet ﷺ went to a place where he could hear the scribes writing and he was closer than to both lengths and he could see the hijab of Allah ﷺ when he was asked did you see your Lord he said I could I see him there was a hijab of light and he saw this light of the veil. And that was when Allah spoke to him directly. Like Allah spoke to Musa, however, our Prophet was preferred over Musa. And Musa is indeed worthy of preference and respect, but our Prophet was preferred over Musa. In that, Allah spoke to Musa on Tauri Sayna. But Allah called our Prophet Muhammad ﷺ to his presence in above the seven heavens. And so, our Prophet ﷺ reached a maqam that no other prophet ever reached before, and of course after him there is no prophet. Now some scholars claim that our Prophet ﷺ, he became a Nabi through the revelation of Iqra. And he became a Rasul through the revelation of يَا أَيُّهُ الْمُدَّثِرُ قُمْ فَأَنذِرُ That when Iqra bismillah came down, that's when he became a Nabi. And then when يَا أَيُّهُ الْمُدَّثِرُ قُمْ فَأَنذِرُ was revealed, he became a Rasul. So this leads us to another tangent which is again useful and interesting and we should know it. And if that is the case, well then, what exactly is a Nabi? And what exactly is a Rasul? And what is the difference between a Nabi and a Rasul? And what was our Prophet Muhammad ﷺ? There are many opinions about this issue. I will only mention to you four of them for the sake of brevity. The first of these opinions one group of scholars said there is no difference between a Nabi and a Rasul Nabi equals Rasul and Rasul equals Nabi they are synonyms just like Tawbah and Istighfar are synonyms just like Zakat and Sadaqah are synonyms so Nabi and Rasul are synonyms every Nabi is a Rasul, every Rasul is a Nabi this doesn't seem to be the strongest opinion because of many many many reasons of them is the verse in the Quran in which Allah says وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ We didn't send before you either a Rasul or a Nabi except that. Allah clearly says مِنْ رَسُولٍ وَلَا نَبِيٍّ And had they been the same thing then this would be against the eloquence of the Arabic language to praise something like this. Had they been exactly the same it doesn't make sense to put them together. وَمَرْسَلْنَا مِنْ قَبْلِكِمَا رَسُولٍ وَلَا نَبِيٍ And there are other evidences that are given. So it doesn't seem to be a very strong opinion that Rasul and Nabi are the same. Another common opinion is that a Nabi is one who is inspired by Allah with a revelation, but he's not told to preach it to the people. Whereas a Rasul is somebody who is told to proclaim it to mankind. so a Nabi has a direct communication but he doesn't preach whereas a Rasul has communication and he preaches now this is doubly problematic this is problematic on multiple levels firstly well this very ayah that I just quoted look at the Arabic وَمَا أَرْسَلْنَا قَبْلَكَ مِنْ رَسُولٍ وَلَا نَبِيٍ أَرْسَلْنَا نَبِي so Nabis are also sent Nabis are also sent by Allah because Allah says and also our Prophet Sallallahu Alaihi Wasallam in the hadith in Bukhari said I saw all of the prophets on the day of judgment and Nabis and there was a Nabi and he had a huge ummah and there was a Nabi and he had a small group and there was a Nabi and he had five people and there was a Nabi he had two people and there was a Nabi and he had no people following him what is this show? Nabis are also preaching to the people and Nabis have followings also it doesn't make sense because the scholars are told that if you conceal knowledge you're gonna be punished the scholars in fact the Muslim is told so the average Muslim has to preach how then can somebody be inspired by Allah and he just sits at home and does nothing. This doesn't make sense even logically. Even though this is a common opinion, many of you might have heard it. A Nabi is somebody who has Wahi, but he doesn't preach. Whereas a Rasul is somebody who has Wahi and he preaches. But it doesn't even make sense. لا لغة ولا عقل ولا شرع It doesn't make sense. The third opinion is that a Rasul is someone who has been given a new Sharia. And a Nabi is someone who follows the Sharia of the Rasul before him. A Rasul is someone who has a new code of laws. Whereas a Nabi is somebody who follows the Sharia of the Rasul. So the Rasul comes with Sharia X. 50, 100 Nabi come, they all have Sharia X. Then a new Rasul comes with Sharia Y. Then another 20, 50, 100 Nabi comes, they follow Sharia Y. So this is another opinion. Well, this opinion would seem to be good except for the fact that it doesn't match up to all of the examples. It doesn't match up to real life scenarios. You can give me a case where it doesn't seem to fit. The raw data doesn't fit with the hypothesis. Who? Well, that doesn't negate the fact that he is Rasul al-Nabi. Musa and Harun, what about him? Yes. So the two, Musa was Rasul and Nabi and Harun was Was Harun only a Nabi or also a Rasul? This is something that scholars have, we mentioned this a few weeks ago in Ramadan, we were talking about this. Scholars have, some scholars have said that Harun was only a Nabi. And some have said that he was a Rasul and a Nabi because of the other verse that we mentioned. Arsalna, what is it? Arsal ma'iya, not Arsal ma'iya of Israel. The other, it's not coming to me now, but the word Arsal is mentioned. Arsalna ma'ahu akhahu Harun, Arsalna ma'ahu. but there is an ikhtilaf but ok this would in fact support the data this would support the data how about another example that doesn't support the data Shu'aib and Salih Yusuf and his brothers what about Yusuf by this definition he wouldn't be a Rasul but was he a Rasul Yusuf was a Rasul what's your evidence for this no he's not a Rasul what's your evidence that Yusuf is a Rasul he has a chapter named after him Mariam has a chapter named after her and she's not a prophetess question were there women prophetesses very easy for you to deny our sisters might disagree our sisters what do you say oh mashallah these are I can assure you in many other gatherings I go to the sisters want there to be prophetesses prophets of the female species gender excuse me not species and they quote evidences they quote evidences we're going to a tangent from a tangent, but this is interesting. They quote evidences. Of their evidences is, of their evidences is, Jibreel a.s. come to Maryam. And Allah says, وَأَوْحَيْنَا And of their evidences is for Umm Musa. Because Allah uses the word Wahi for Umm Musa. Right? And of their evidences is, Allah says in the Quran to Maryam, that, that I have chosen you above every single other lady. And so if Allah has chosen her to that level, then she's got to be not just a regular person, but a dhabi. And in fact, a number of scholars of the Islamic tradition did argue that there were female prophetesses. Of them is Abu al-Hasan al-Ash'ari. Of them is al-Qurtubi. Of them is Ibn Hazam al-Andalusi. These people all believed that Allah sends men and women prophets. So for those who want to preach this, they have some precedence. They're not coming out of the blue. Okay? Now, if somebody were to quote them an ayah in the Quran, which restricts prophethood to the male... What is the verse? What is the verse? إِلَّا رِجَالًا إِلَّا رِجَالًا I like this. I like this. The word رِجَال has got to be mentioned somewhere. You're right, but what's the verse? You just quoted the one word, the man. رِجَالُ قَوَمُونَ What does that have to do with the prophethood? Right? وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي لَيْهِمْ مِنْ أَهْلِ الْقُرَى إِلَّا رِجَالًا نُوحِي لَيْهِمْ مِنْ أَهْلِ الْقُرَى Allah mentions two conditions for prophethood. For every person that we sent before you was a man from the people of the town, from the people of the cities. Allah never sent Bedouin prophets. Allah sent prophets of cultivations, of cities. Now, you quote this to Abu al-Hazan al-Ash'ari, to Ibn Hazm. They will say, yes we agree. Arsalna Rasool And we are saying Maryam is a Nabi So the ayah says we agree with it Any other ayah comes to mind? You see this is an interesting discussion here now And it's very relevant to our times When a lot of debates are happening about So they quote Of course the number one example for a female prophetess is who? Maryam, correct? So let us concentrate, I'm going to the tangent of a tangent by the way, but I think everybody's interested in this, so we can afford the luxury here. And inshallah we have plenty of time to have this here, inshallah. So a number of interesting points here. If Maryam is the example that they choose, let us see how Allah describes Maryam in the Quran. It is agreed that the angel showed himself to Maryam, correct? does an angel showing yourself to a human make the human a prophet? what's your evidence? the sahaba exactly, right? seeing an angel does not make you a prophet or else Umar ibn al-Khattab would be a prophet Aisha would be a prophet everybody would be a prophet, right? seeing the angel Jibreel does not make you a prophet and we already mentioned the types of wahi and one of them we said ilham, which happens when the angel's coming that's not necessarily the wahi of the prophets. Right? I mean, do you have another example where an angel has come to another human being in the absence of a prophet? In the absence of a prophet. When you talk of the father, the prophet himself was there. Yes, there are plenty of hadith that an angel came to one of the people to test him, the bald man and the man who did that. There are plenty of traditions. The angel coming and talking to the people directly. there's even a hadith in Bukhari that says a man was visiting his brother for the sake of Allah and he met an angel in the guise of a man and the angel spoke to him why are you going, what are you doing, what's your purpose you're only doing this for Allah then I am the angel that Allah has sent to you to tell you that Allah loves you because you're visiting your brother so clearly there are angels that visit humans and this is not restricted by the way to the prophets even it could happen right now, you never know there's no closure to this chapter you have something to add? somebody has we don't know if angel jabeel coming to somebody in the previous generations we don't know but we know for a fact he came to people of this ummah and people saw him and spoke with him right? therefore this is the first point the second point Allah mentions in surah al-imran about Maryam and Maryam and Isa what does Allah say? Hafiz Saab you need to help me out here the phrase is wa ummuho siddiqua kana ya'kulani tta'am right what is the phrase before it? this is the strength of Hifd when you can say what's before it, after it I can do it right وَأُنظُرُ كِيَفٌ فَصُرُ عَلَيْتُهُمْ وَأَنَّا يُؤْفَكُونَ What's before that? وَأُمُّهُ صِدِّيقًا Before this, Allah mentions that Isa is just like a Rasul. قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلِ Right? Prophets have, Rasul have come before him. And as for his mother, his mother was a صِدِّيقًا Notice. Isa was a Rasul of the Rasul. And his mother was a صِدِّيقًا clearly Allah is mentioning their levels and we know that of the levels that أُولَٰئِكَ الَّذِينَ أَنَعْمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ right these are the four levels نَبِيِّينَ صِدِّيقِينَ شُهَدَاءَ صَالِحِينَ so when Allah mentions Isa he is of the نَبِيِّينَ and the رُسُلِ and then he mentions Maryam and he says وَأُمُّهُ صِدِّيقًا so clearly therefore putting all the evidences together the majority opinion has always been that the prophets of Allah have only been men there is a minority opinion and this is an opinion that does exist let us now get back, we are talking about these differences Rasul and Nabi and so we said Rasul has the new Sharia and Nabi has the same Sharia I am asking you, does this fit up with our raw data and we were talking about this, was Yusuf a Rasul or a Nabi? So let's get back over here. Was he a Rasul or a Nabi? Come on guys, we gave a whole tafsir of Surah Yusuf. 16 halaqats. You all failed. You all failed. Quote me an ayah of the Quran. Yusuf is on al-Azm? No, no, no. Yusuf is not. then he's a Nabi you have something to add he's a Rasul because first you want only the prophets to be men only now when you fail in answering the question you say go ask the sisters this is a contradiction in manhood but what is a Risalah this is circular that's your definition of Rasul this is a circular definition you see the problem here we're trying to define Risala and Nubuwa and then based on that definition you are classifying prophets but what's the evidence you see the problem here right it's a circular definition Yusuf appears to have been a Rasul that's not the ayah that I'm thinking of This is in the Quran, Surah Ghafir, fourth page on the top, first eye on the right hand side. clearly Yusuf is mentioned as a Rasul right? therefore this throws one spanner is there any other example? come on there is such an obvious example sisters let's see such an obvious example that doesn't fit up with the raw data and the raw data doesn't fit up with this definition sisters Adam okay mashallah you reclaimed some of your mashallah Adam if a Nabi is someone who follows the Sharia of the previous prophets was Adam a Rasul or a Nabi? Rasul so now we get into the whole issue then what's your evidence he's a Rasul? the definition of a Rasul he would know there's no Sharia before Adam If there's no Sharia before Adam, according to this definition, how can he be a Nabi? You have to be a Nabi. You have to be also on the Quran. He came, he was born, that was the Sharia, whatever he brought in. So you guys seeing, and you know honestly, I ask this to some of the advanced students when I teach in Al-Maghrib, and I do this on purpose, to demonstrate something. And that is, subhanAllah, these simple questions, we just cross over them from Sunday school and we never think about them. Such a simple question. What is a Nabi and what is a Rasul? And wallahi we think we know so much. And then now when we get confronted with raw data, with Qur'an, this and that, even this begins to crumble. And we realize how little we know. And that's why the scholars say, the more you know, the more you realize you don't know. The more you know, the more you realize you don't know. Adam. Alhamdulillah. So far I've been thinking all this time that Yusuf was a nabiyyat. Yusuf was a rasul. And Adam was a nabiyyat and not a rasul. Hadith in Musnad Imam Ahmed, that Abu Dharr asked the Prophet ﷺ, that, Ya Rasulullah, a nabiyyan kana Adam? Was Adam a nabiyyat? And the Prophet ﷺ said, Na'mu kallama. Yes, Allah spoke to him. In Jannah Allah spoke to him. Na'mu kallama. And Allah spoke to Adam. وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ جَنَّةً And in the hadith in Sahih Bukhari, the Prophet ﷺ said, أَوَّلُ رَسُولٍ أُرْسِلَ إِلَى الْأَرْضِ نُوحًا عَلَيْهِ السَّلَامِ أَوَّلُ رَسُولٍ The first Rasul is Nuh. So this is really, this is raw data now. The first Rasul is Nuh. Adam is a Nabi, right? And therefore, this doesn't add up now. That if the first Sharia is him, it doesn't add up. And then of course there are other examples, I'll just tell you, you're getting already confused. Dawud and Sulaiman. How come Idris was a Sharia? No, Idris is a Nabi. Well, who's the one who said, I'm not the one saying that. That's the point. You're defining it and then you're making it circular back. You see what I'm saying? No, I said this is the third opinion. Yeah, this is the third opinion. It's getting too hot. People are getting... Right. And for Idris, again, it is also for the Shalabi. Yes, Idris was a Nabi, not a Rasul. Idris was a Nabi, and Idris was before Nuh. Idris was before Nuh. And Idris was a Nabi. He was not a Rasul. So this does not... That's what I'm saying. This third opinion does not make sense. Right? And then, the two other examples are, What did I just say? Dawud and Sulaiman. They were Rusul. Even though the Sharia they followed was the Sharia of Musa. They were Rusul. And they had books given to them. Wa atayna Dawuda zabura. But the Sharia they followed was the same. There was no change. The Zabur, even to this day the Psalms of David, it's nothing but praise. Singing. the tasbih and tahmid there is no law at all in the zabor because the zabor was not meant to be a law and therefore a rasool can even get a book but that doesn't mean that it's gonna have a new law right and so all of this doesn't fit up with the raw data the raw data doesn't match up with the hypothesis so we have to go back to the drawing board right, instead of going on and on there are other three or four opinions but I just wanted to illustrate this point that subhanallah we need to learn our religion. We need to study. And personally I find this the most fascinating subject, is theology, aqidah. That's why I love to specialize in this. Moving on now, so the correct opinion, inshallah, we'll give you the correct opinion. You wanted the way, correct opinion, okay. The correct opinion seems to be the one that Ibn Taymiyyah propounded. And of course you know I'm a big fan of Ibn Taymiyyah, he's my mentor and my person, I consider one of the greatest scholars of Islam. And you can see why. that when he discusses, he discusses with precision, with accuracy, with academic detail. And then Taimiyyah says, let's look at the linguistic meaning of Nabi and Rasul. Nabi comes from Naba'ah. And Naba'ah means information. عَمَّ يَتَسَأَلُونَ عَنِ النَّبَأِ الْعَظِيمِ And so a Nabi is somebody who informs you what Allah wants him to inform. So a Nabi has information from Allah. So a Nabi has to preach. And a Nabi has to teach. by the word Nabi, يُنبِئُ He gives information عن الله. Right? So the word Nabi automatically implies he's speaking to you a message from Allah. Okay? A Rasul comes from أَرْسَلَ يُرْسِلُ رَسُولًا Which means to send an emissary, a delegate, a representative, an ambassador. So a Rasul is somebody whom Allah sends. And you send a person, a Rasul, to a nation that generally you are not on friendly terms with. And so a Rasul is sent to a nation that does not believe in him. Whereas a Nabi teaches to a people that already accepts him. And if you look at this definition, all the raw data fits into place. All of it. Did any of Adam's children reject him? No. Did any of Idris' people reject him? No. Aha, let's get to Nuh. What happens? People rejected him. People rejected him. And he was sent to them. He was the Rasul ursila ila ahl al-ard. Right? Yusuf, now he becomes a Rasul and not a Nabi because he's sent to the people of Egypt. Right? Dawud and Sulaiman, they are sent to larger groups. and they are fighting. They established a kingdom. One of the very few prophets who established a kingdom on earth. Right? Only the ones that we know, Dawud and Suleiman and our Prophet Muhammad Sallallahu Alaihi Wasallam, that we know. They established a kingdom on earth and a power on earth. And so they are Rasul. And look at the Anbiya. And the classic example is Isa and Yahya. Two cousins. Their mothers were sisters. Right? The one is a Rasul, the other is a Nabi. Why? What's the difference? They accepted Yahya, they rejected Isa. They accepted Yahya, they rejected Isa. So this definition seems to be precise. And then Ibn Taymiyyah says, generally every Rasul does have a new Sharia, but this is not a rule. It's just a symptom which has exceptions. It's an adjective, it's a description, which is generally true. But it's not the rule, and there are exceptions. So every Rasul does not necessarily have a new Sharia, But generally, every Rasul did have a new Sharia. And Abu Dharr al-Ghifari asked the Prophet ﷺ, Hadith is Muslim Ahmad. Abu Dharr al-Ghifari asked the Prophet ﷺ, how many messengers did Allah send? How many Rasul? And the Prophet ﷺ said, three hundred and ten and something. And this number is something that seems to have some type of power to it. because that is the exact number of Badr. Right? And it is also the exact number of of 310 and something. Well, of course Rasul, yes. And it is also the exact number of the people of Talut who crossed over the river. فَلَمَّا فَصْرَ طَالُوتُ بِالْجُنْدِ قَالَ إِنَّ اللَّهُ مُتَلِيكُمْ بِالنَّهَرِ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي When David and Goliath had the fight, and Talut took his army, right? The people who crossed over after that were around 310 and something. So this number, some seems to be recurring in a number of times. So the Prophet ﷺ said, how many Rasul? The Prophet ﷺ said, 310 and something, a large quantity. Meaning don't trivialize. Just because it's 310, don't think it's trivial. Their quality, their quantity is large. 310 and something. So he asked him, and how many prophets were there. And so he said, 124,000. 124,000. This hadith is in Muslim Muhammad, and it is inshaAllah ta'ala, hasan, authentic. And this is another indication that, Rasul and Nabi are not the same. And from this we derive, every Rasul is a Nabi, but not every Nabi is a Rasul. Risalah is higher. Risalah is higher than Nabi. And every Rasul is a Nabi, not every Nabi is a Rasul. And out of the Rasul, there are the Ulul Azim, who are five. Out of the Rasul, there are the elites of them. أُولُّ الْعَزْمِ مِنَ الرُّسُلِ And these are of course the greatest ones that humanity has ever seen. And these are Nuh and Ibrahim and Musa and Isa and our Prophet Muhammad ﷺ. And one more point, before we move on, and that is that the concept of mankind having prophets is wallahi a concept that we need to really, I wish we had more time for this, but this is a seerah class. Of course it's relevant, that's why we're doing all of this. Because what is the seerah? It's a discussion of the Rasul, the final Rasul, right? So all of this is a relevant tangent. But this tangent, wallahi it's so important, maybe we'll do another class on it separately. And that is basically, why does mankind need prophets? What is the purpose of Allah sending prophets? And this is the crux of the difference between us and the rest of humanity. that we believe that the only guidance, that is ultimate guidance, is the guidance that comes from Allah subhanahu wa ta'ala through the Prophet. Whereas the rest of the bulk of the world believes that we will find our own way in life. And we will experiment with different laws and different customs and find what is best for us. Whereas we believe the best law is the law of Allah. And only Allah has the right to ultimately legislate. The ultimate legislation belongs to Allah subhanahu wa ta'ala and Allah knows what is best for us. We believe this as Muslims. And that is why Allah sends prophets continuously. To deny that Allah sends prophets is to deny the mercy and the power of Allah. I repeat, to deny Allah sends prophets. Because there are many people on earth who say, yeah, God created us, but then He let us be. You know, God created us, but then He has nothing to do with us anymore. And this is insulting to Allah Azza wa Jal. And the Qur'an mentions this. What is the ayah? Surah Al-An'am, verse 90-91, Allah says, وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَرَ اللَّهُ عَلَى بَشَرٍ مِّن شَيْءٍ They did not, this is very difficult to translate, قَدْرُوا اللَّهَ قَدْرِهِ Which means, I'll translate metaphorically, tafsir, this is not the exact translation. They did not give the respect that is due to Allah. when they said Allah does not reveal anything to mankind. They insulted Allah by claiming that there is no revelation, there is no prophethood. وَمَا قَدَرُ اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ For God so truly loved the world, we would say, like Christians say, for God so truly loved the world that He continued to send prophets to us from the beginning up until the very end. This is a sign of Allah's love for us. That there's always gonna be prophets preaching the truth, and without knowledge of the prophets, there is no ultimate knowledge of truth. How do we know what is right and wrong? How do we know what is haram and halal? How do we know what is illegal and legal, moral and immoral? Unless they were prophets of Allah. And look around us, societies and nations, all of their laws differ. No two countries, in fact no two states within this country, have the exact same laws. One thing might be legal in one land, and illegal in another land, right? And logically, rationally, it doesn't make sense. I mean, if it's illegal in one land, why should it be legal in another? But this is the way mankind is. Because when they don't have a standard, this is what's gonna happen. For us, we have the ultimate standard. And that standard is the law of Allah. Getting back to the seerah, inshallah I have 10 minutes, we'll just wrap up this portion of it. And I think this was a necessary tangent about theology, about sending prophets, and the concept of prophets. In this early time, when Qumfa Andir was revealed, we only have a few brief stories of what the Prophet ﷺ would do and that is that he would preach to his immediate friends and family. And we already mentioned that the first convert, really the first convert would have been his wife Khadija. Because she converted without even knowing what it was she converted to. And this shows her faith in her husband that Allah is never gonna humiliate you. Allah is never gonna cause you to go astray. You are a person who is kind, who is merciful, who is tender. And so she converted without even knowing what it is she's converting to. That's the power of the strength that she had in her husband. And the second convert would have been Waraqa ibn Nawfal. Which a lot of people overlook. And a lot of people jump to the third. And that's Ali or Abu Bakr or what not. But Waraqa was the second convert. And he converted without even saying the shahada because there is no shahada to say at this point in time. Right? There is no shahada to say. But he converted by saying, you are a prophet. And that's conversion. Right? And he died without ever praying a prayer, without ever, but because he had that sincerity, and he affirmed that this is the Prophet of Allah, the Prophet ﷺ saw him in Jannah. The third convert, after all of this, people differ. Is it Ali, or is it Abu Bakr, or is it Zayd ibn Hadithah? These three, right? And people have all three opinions, and one of the easiest ways to resolve this, they say, the first child to convert was Ali, and the first slave to convert was Zayd and the first adult free man to convert was Abu Bakr. Right? It's an easy way out. All three are first. Right? Allah knows best who was the first but all three are first. Right? This is the good way out. We give respect to all of them. Of course, as for Ali, there's no question that he was of the earliest of converts. Why? Because he's being raised by Khadija and the Prophet Muhammad Sallallahu Alaihi Wasallam. Right? In their household is Ali. And when they convert, obviously Ali as well is going to convert. And at this time he was probably around 10 years old. And we already mentioned that when the Prophet ﷺ got married to Khadija, he offered Abu Talib that I'll take care of your newborn. And that newborn was Ali. I'll take care of your newborn because Abu Talib was a very poor man. Very poor man. And so he offered to raise him and feed him and what not. And therefore Ali was raised up in the household of the Prophet ﷺ. And then of course Abu Bakr and the conversion of Abu Bakr is well known and the Prophet s.a.w. praised Abu Bakr like he praised no other companion and he mentioned the conversion. We don't know an exact story all we know is that when the Prophet s.a.w. presented Islam to him, he converted instantaneously and this is mentioned in a hadith that the Prophet s.a.w. said in Medina that once when the companions began to disagree amongst themselves and a little bit of a tussle happened a verbal fight happened the Prophet s.a.w. said to Umar, he got a little bit frustrated with something that Umar had done and he said to Umar that Allah sent me with the truth but all of you accused me of being a liar and it was only Abu Bakr who said you are telling the truth all of you accused me of being a liar but it was only Abu Bakr who said you are Sadaqta and he is As-Siddiq and in another hadith the Prophet said, there was not a single person whom I invited to Islam except that he had some doubts before he converted. Thinking should I or not, except for Abu Bakr. For as soon as I presented, he did not hesitate and he accepted. And that is why by unanimous consensus of all Ahlul Sunnah wal Jama'ah, Abu Bakr is the best of all companions. And anybody who curses Abu Bakr, may Allah's curse be upon that person. The Prophet ﷺ said, Allah has chosen me as a Khalil. So I cannot choose a Khalil. What is a Khalil? A Khalil is a sincere friend. A friend that is the highest level. And you can only have one Khalil. So the Prophet ﷺ said, Allah has chosen me as a Khalil. So I cannot have any other Khalil. But were I to choose a Khalil, it would have been Abu Bakr. This hadith is in Bukhari. Were I to choose a Khalid, it would have been Abu Bakr. And we already mentioned that the only Sahabi who is mentioned by name in the Quran is of course Zaid, right? And that is a great honor, no question about it. The only other Sahabi who is directly referenced is Abu Bakr. Right? In which ayah? ثانية نين إذ هما في الغار Allah calls Abu Bakr ثانية نين. And Allah mentions the pronoun, إِذْ هُمَا when the two of them are in the cave. So the only other companion that is directly by pronoun, not by name. By name it's only Zaid. But directly mentioned, Allah praises him, the second of the two. The first of them being Rasulullah. So Allah called him the second of the two. And that is enough of an indication of his rank in this ummah. He is second to none other than Muhammad s.a.w. Wallahi, what more do you need? What more do you need? Right? ثَانِيَةْ نَيْن Allah calls him in the Quran. And therefore, we have no problem saying that anybody who does not consider Abu Bakr to be a Muslim, that person is not a Muslim. Allah has no problem saying this. Because Allah calls him in the Quran, ثانية نين. And the Prophet ﷺ praised him to such a level that it is simply not possible for a believer in Allah and his Messenger to disbelieve in the status of Abu Bakr. And this is my opinion that I will defend very staunchly. Nonetheless, this is Abu Bakr as-Siddiq. We say he is number, depending on how you want to put it, but he is number one of the adult males, right? The convert after Abu Bakr is Zayd. And we mentioned Zayd's story, and how the Prophet ﷺ adopted him, and at this time he is called Zayd ibn Muhammad, and then many years later in Medina he is called Zayd ibn Harithah. So much so that Ibn Abbas said, I never knew that Zayd was anybody other than Zayd ibn Muhammad, until Allah revealed Surah Al-Ahzab. That he is being raised thinking that Zayd is Zayd ibn Muhammad. And that is Zayd ibn Harithah. And these converts were directly from the Prophet ﷺ. Directly. The next batch of converts all converted from the hands of Abu Bakr. And this shows us how Allah helped the Prophet ﷺ by Abu Bakr. The next batch of converts, the next four converts, all of them are at the hands of Abu Bakr. Number one amongst them, Sa'd ibn Abi Waqqas. Number two, Uthman ibn Affan. Number three, Zubayr ibn al-Awwam. number four, Abdurrahman ibn Auf. These are the next four converts in Islam. I repeat, Sa'ad ibn Abi Waqas, Uthman ibn Affan, Zubayr ibn Al-Awwam, and Abdurrahman ibn Auf. And all of these four are of the earliest converts to Islam. They are all converts at the hand of Abu Bakr. But as soon as the Prophet ﷺ approached Abu Bakr, Abu Bakr converted, Abu Bakr then went to his immediate circle of friends and spoke to the people that he knew. and all of them converted within the next few weeks of this incident of the preaching of the Prophet Abu Bakr Sa'd ibn Abi Waqas was the youngest of them and he was a young boy probably around 16 years old when he converted and Sa'd ibn Abi Waqas was from a great family of the Quraysh his mother when he left idolatry his mother threatened him tried to torture him and then she used emotional blackmail and she said I am going to stop eating and drinking until you worship idols. And I will die a painful death in front of you, the emotional blackmail, until you leave your faith. He tried to convince her, he tried to cajole her, he tried to, but she withered away. She was, you know, sickening and weakening and on her basically deathbed until Sa'ad became very emotional and riled up. And he said to his mother, Wallahi ya ummati, or I swear by Allah, O my mother, that I'm not going to give this religion, no matter what you do. And if I had 100 ruhs in me, and I had to give up every ruh, and see you die in every single one of them, then I will still not go back to worshipping idols. I can't do this. And so when his mother saw that determination, then she broke her fast and she started eating. And in response to this, Allah revealed in the Quran, وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا If they force you to try to worship idols, don't listen to them, but be good to them in this world. Don't be harsh to them. Be good to them in this world. This came down as a result of Sa'd ibn Abi Waqas. Sa'd ibn Abi Waqas is that person whom he was the first person to ever throw a bow and arrow for the sake of Islam. The very first person. Sa'd ibn Abi Waqas is the only person that the Prophet ﷺ said to him, that may my mother and father be given for you in ransom. Now this was an expression in Arabic. May my mother and father be given for you in ransom. It's an expression in Arabic which basically means I will give up everything for you. That's what it means. And the Prophet ﷺ never said this to anybody except for Sa'd ibn Abi Waqas. And he said to Sa'd ibn Abi Waqas, Fidaka Abi Wa Ummi. And that is a huge honor that the Prophet ﷺ is saying to Sa'd ibn Abi Waqas. and of course Sa'd was one of those who was chosen in the Shura when Uthman was killed he was assassinated Uthman is on his sorry not Uthman, Umar Umar is on his deathbed Umar says I will choose the only people left alive whom I am sure that the Prophet ﷺ was well pleased with when he died and he chose number one amongst them Sa'd ibn Abi Waqas number one amongst them Sa'd ibn Abi Waqas this is Sa'd Uthman ibn Affan you don't need to know the blessings of. More and more we have said enough of Uthman ibn Affan and we'll get to him more and more. And of course Uthman was one of those in the shura of Umar. Zubayr ibn al-Awwam was the third convert of Abu Bakr. Zubayr ibn al-Awwam is a direct cousin of the Prophet ﷺ. Like Ali, he's a cousin, except not through the uncle, but through the aunt. So Zubayr is also a cousin of Ali. And he's a cousin of the Prophet ﷺ. His mother is Safiyyah binti Abdul Muttalib. His mother is Safiyyah binti Abdul Muttalib. And Zubayr ibn al-Awwam is a Sahabi, the son of a Sahabi, the father of a Sahabi, because his son is Abdullah ibn Zubayr, the brother of a Sahabi. He is of the most noble of all Sahaba in this sense. And the Prophet ﷺ said, every single Prophet has been given a special protector or friend, I should say. Hawari, so disciple. Every prophet has been given a special disciple, and Allah has given me as my Hawari, Zubayr ibn al-Awwam. This is Zubayr ibn al-Awwam. And the other person is Abdurrahman ibn Auf. Abdurrahman ibn Auf, as you all know, to be the businessman, the trader, right? Abdurrahman ibn Auf was the eldest of these converts after Abu Bakr. He was in his 30s. He was already a young man. And he was very wise in business, even at this stage. and he was very honest in his dealings. And when Abu Bakr approached him with Islam, he accepted Islam. Abdur Rahman ibn Auf is the famous one who when he left Mecca, he had to give up all of his belongings to the Quraysh. He came a beggar, only having the clothes on his back. Right? And the Ansari said to him, that famous statement, the Ansari said to him, that I have two gardens, I'll give one to you, I have two wives, I'll divorce one, give one to you. I have two stories in my house, choose one. This is the famous, Abdur Rahman ibn Auf. He didn't even have a single thing except the clothes on his back. And he said, May Allah bless you. Just tell me where is the marketplace. And let me just go and start selling things. He took some butter that was his food for the day. He took that. And he started selling this and that, this and that. Until finally, he came with some gold. And he got married. And he's got perfume. He's wearing his garment. And he became a rich businessman, as you know. This is Abdur Rahman ibn Auf. The famous Abdur Rahman ibn Auf who lived a very noble and a very beautiful life after that. the next companion who converted was Abdullah ibn Mas'ud and the story of his conversion involves both Abu Bakr and the Prophet together. Ibn Mas'ud now all of these converts by the way that we mentioned were noblemen they're all from the Quraysh and all of them were to have very prominent lives in Islam and we as Muslims should really know these names by heart and we should know their stories and know the differences between them these are people, subhanallah one point brothers and sisters, every one of these early converts became a legend. And why not? Because it shows they converted early, right? Every one of these early converts is a mountain in and of himself. He's an ummah in and of himself. And his stories and his legends, and of course it is expected that these people who converted at that stage they would become the best of the best. And the next major convert that we'll discuss is Ibn Mas'ud. Ibn Mas'ud was one of the first to convert who was not of the noblemen of the Quraysh. But he was not of the slaves. He was a servant class. So he's not a slave, but he was not of the noblemen of the Quraysh. He was of the Yemeni tribes, and he worked as a servant. So he was not lowly, but he was not noble. He was not of the noblemen. He was not of the elite. He was in the middle. And Ibn Mas'ud was hired to be a shepherd for Uqba ibn Abi Mu'id, that enemy of Islam. And the Prophet ﷺ, he tells us the story of Ibn Mas'ud. and he says one day I was with my flock and I saw two men come in the distance and I didn't recognize them he didn't know who they were because he's a servant he's not paying attention to the people of Mecca and so the two of them come and say oh young man and he was a young man at the time oh young man we are thirsty can you give us some milk he has plenty of sheep give us some milk so Ibn Mas'ud says and this shows his honesty he says I'm afraid I can't because these don't belong to me I don't own them it's my right to give you their milk they belong to somebody else and so it's not my right and this shows his honesty that he's being so precise that I can't give you it's not mine to give I wish I could but I can't so the Prophet ﷺ said very well show us one of the the she goats that has stopped giving milk elderly she goat that doesn't give any milk anymore show us which one is that so he said that one now is beyond the age of milk so the Prophet ﷺ got this Abu Bakr got it for him and he made dua and he rubbed the udder of the goat and lo and behold it became full in front of the eyes of Ibn Mas'ud and they milked it right then and there and they drank it now this is the milk that is coming from this is not from any, it's a miracle from Allah right, they said we don't need your permission you're not the one, that this milk does not come except from the blessings of Allah so they milked this and they drank it and Ibn Mas'ud is just astonished because he's seeing a miracle with his own eyes and he asks who are you and he is told that this is Abu Bakr and this is Muhammad the Prophet ﷺ and so he converts right then and there and he became the sixth convert to Islam Ibn Mas'ud was the one whom the Prophet ﷺ said if you want to know how to read the Quran read the Quran the way Ibn Mas'ud does this is Ibn Mas'ud Ibn Mas'ud is the one who said that I learnt more than 70 surahs that is two thirds of the Quran I learnt more because 70 surahs is the bulk of the Quran I learned more than 70 surahs directly from the mouth of the Prophet ﷺ. I don't need you to teach me. I learned the Qur'an directly from the mouth of the Prophet Muhammad ﷺ. And then after this, and with this we will conclude inshaAllah, the next batch of converts was a lot of the slave class. Those who were not the freemen of Mecca. And a lot of people converted. most famous amongst them is of course Bilal ibn Abi Rabah and Khabbab ibn al-Rat and Yasir and his wife Sumayya and their son Ammar and many other stories so all of these converts they began to convert after these elite noblemen of the Quraysh and Ibn Mas'ud had converted one final story inshallah I just need to conclude with this and then we'll move on next time a very interesting story of a Yemeni by the name of Amr ibn Abasa. Very interesting story. Very interesting. And it shows us a lot about early Islam. And it shows us a lot about the Prophet ﷺ. Amr ibn Abasa tells us in the first person, he's narrating his own story, that in the days of Jahiliyyah, I knew that idol worshipping was wrong. And I knew that my nation was upon misguidance. And I didn't do this. So, news came to me that somebody in Mecca was preaching something like I was saying. that idolatry is wrong. News reached me in Mecca that somebody is saying something like this. So I traveled all the way from Yemen to Mecca. And I found out who is this man. And I found him mukhtafi. This is very important. Next week we're gonna come back to this. Mukhtafi means that he was not public. He was hiding. I found him mukhtafi. He was hiding. And I asked him, who are you? he says I was gentle I was nice to him I kept on talking and then I asked him who are you? what are you? not who are you but what are you? so the Prophet said I am a prophet so he said what is a Nabi? by the way this shows us the Prophet he is a Nabi because every Rasul is a Nabi so he says what is a Prophet? and the Prophet said a prophet is someone whom Allah has sent Arsalani Allah so Nabi Arsal we said so he is a Rasul he is a Nabi I am somebody whom Allah has sent to mankind so he asks with what? what has he sent you with? so the Prophet Sallallahu Alaihi Wasallam said to fulfill the ties of kinship to be good to the family and to break all idols and that only Allah subhanahu wa ta'ala be worshipped this is my message Notice, no salah, no zakah, no hajj. It's just be good to one another and worship Allah alone. This is the basics of Islam. This is the basic message of Islam. So Amr said, who has followed you? Who are your followers? He said, one free man and one slave. Now there were more than this, but it's showing us this is early Islam. Abu Bakr and Bilal. These are my two main followers. one free man and one slave so Amr says I want to be your follower now Amr is the first non-Makki person to come and say he wants to convert in this early era the Prophet says you cannot do this now he rejects the conversion of Amr you cannot do this we're going to come back to this point next week he rejects the conversion of Amr you cannot do this now don't you see my situation I have to hide from my own people. You're not able. You're not a Qurashi. You're gonna be killed. You can't do this now. Right now I'm preaching. This was the early da'wah. We're gonna come to this. The early da'wah, he's only preaching to وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ He's only preaching to his own kith and kin. His own people. So he says, you cannot do this now. Go back to your people. Now listen, this is the phrase, it's really interesting. Go back to your people. And when you hear that I have been victorious over my people, then come back to me. Subhanallah. This is the first year of the da'wah. And he already knows that Allah is going to help him out. When you hear that I have been victorious, then come to me. And Amr says, I went back to Yemen waiting and knowing that eventually his da'wah would be supreme because I knew that this is a prophet. And when I heard that the Prophet ﷺ had immigrated to Medina, I went all the way back to Medina. and I entered the masjid of the Prophet ﷺ and I said, Ya Rasulullah, hal a'raf thanee, do you recognize me? Subhanallah, it's been how many years now? At least 15 years. At least 15 years since this initial incident has happened. Right? And the Prophet ﷺ looked at him and said, Yes, you are the man who came to me from Yemen in Mecca. Subhanallah. He doesn't remember the name, but yes, you're the one who came to me. Right? And so that's when he accepted Islam and he became one of the muhajirun, one of the immigrants to Mecca. And this we will talk about inshaAllah to derive some of the points of wisdom and benefit and the issue of the secret da'wah. And I will mention next week, there's no such thing as a secret da'wah. We don't use this term at all. It is rather a private da'wah or a closed da'wah. And why was it private and why was it closed and what happened? InshaAllah ta'ala that will be next Wednesday bithnay ta'ala. And with that we conclude this halaqah and ask somebody to make the adhan. Thank you. |
Seerah 102 - The house & grave of the Prophet (PBUH) - Dr | Al-Fatiha. a special session inshallah ta'ala it was advertised as the succession of the election of Abu Bakr and the Qabr of the Prophet ﷺ but as I was doing my research today I realized that there's way too much information just about the second point which is the Qabr of the Prophet ﷺ and there's no time to really do the caliphate of Abu Bakr until maybe next session so we will inshallah ta'ala begin with a description of the house of the Prophet ﷺ and also the and also some of the main architectural changes that took place and which everybody asks about. And there's no doubt that the qabr of the Prophet ﷺ is the most respected and the most worthy qabr in the entire world. And it is a part of our heritage and our history to discuss the qabr of the Prophet ﷺ. So I want to begin, if we can switch over to the computer, I want to begin by the house of the Prophet ﷺ and the masjid of the Prophet ﷺ. Now, throughout our, mashallah, tabarakallah, three and a half years, we've always mentioned the houses of the Prophet ﷺ being next to the masjid. And there are some models that modern architectural designers have attempted to recreate. And these are all attempts to recreate. In the end of the day, obviously, we don't know exactly. but as much as we can glean as much as we can extract from the sources, these are some of the more accurate models and this is the model that the ministry of Medina the city of Medina has a heritage if you like ministry, they have replicated and this is on display in the museum of Medina in the Prophet ﷺ city and it is pretty accurate, I mean obviously they are in this regard even better experts than I am But looking at this, all of the references that we have seen seem to be extracted. So this is an out, this is a 3D, a bird's eye view of the masjid and of the house of the Prophet ﷺ and his wife. So this is the masjid of the Prophet ﷺ. You can see in my marker here, okay. This is the masjid of the Prophet ﷺ. This is the qibla, okay. This is the qibla, this direction, i.e. upwards. Now, where was the qibla when the Prophet ﷺ moved to Medina? Downwards. So when the masjid was initially built, this was the qibla. This was the qibla. And our Prophet ﷺ built his houses on the back side of the masjid, over here. And he built the house of... Okay, so let me see. When he migrated to Medina, how many wives did he have? Who? and Saudah and Aisha, which was done right after he migrated to Medina. And Hafsa very soon after that. So the first houses that were built were the houses of Saudah and Aisha, رضي الله عنهم أجمعين. And then right after that, the house of Hafsa. And so these houses were built in the back. And also very soon after this as well, the Prophet ﷺ married Fatima and Ali, رضي الله عنه. He married his daughter Fatima to Ali. And so he built for them a house as well, right next to the masjid. Now Ali had two houses. He had a house next to the masjid. He had a house in the Quba area as well. He had two houses. And so he built a house for his daughter Fatima. And so Ali's house, i.e. Fatima's house, was right in the same vicinity as the house of the Prophet ﷺ. And this is where they got married. This is where Fatima and Ali ﷺ got married. So the qibla got changed in this direction. So when the qibla got changed in this direction, then obviously the houses came in the front, whereas they used to be in the back. So here we see, this was now the new qibla. And the new qibla was also covered. Initially when the qibla was changed, there was no covering here. There was a small covering in the front. When the qibla direction was changed, so they built this lattice, this structure made out of date palms. and they then covered the roof with date palm leaves, which was the standard covering in those times. This is how they would cover the houses. Most houses did not have solid coverings at that time. They would simply have their, they would have a structure of lattice, latticing together the date palm, dried date palm leaves, they would do that. And so the Prophet ﷺ's houses were on the left-hand side. This is the qibla over here. And this became the mimbar of the Prophet ﷺ, the mihrab of the Prophet ﷺ. It's not shown here obviously, but the minbar of the Prophet ﷺ was not carved into the wall. That's why it's not shown here. As you know in the beginning it was simply a stump and then a small pulpit was made. So it's not carved into the wall. So this is the structure of the masjid. And then we're coming here, we have, pause right here, the house of Aisha. The house of Hafsa. The house of Sauda. So we have these three houses of the Prophet ﷺ. that were connected to the masjid. But only Aisha's house had a direct access to the masjid of the Prophet ﷺ. Only Aisha's house was literally next to the masjid of the Prophet ﷺ, meaning the doorway was the same. And the other houses, so here these doors were eventually closed. So we see over here the house of Aisha, direct access directly into the masjid of the Prophet ﷺ. Then here is the house of Fatima. So the house of Fatima was right behind the house of Aisha. And this is where Ali radiallahu anhu married Fatima. So the house of Fatima is literally behind. Now those days houses are not fancy structures. It's one building, one room. That's how the houses are in those days. There's not these multi-massive. No, simplicity. This is how the people were. And we will see a rendering of the inside of the house of the Prophet ﷺ as well. and it is estimated that the size of the house meaning the actual room of the process room was 3 by 3.5 meters which is basically 10 by 12 feet 10 by 12 feet and this is the size of our living room carpets not our living rooms this is the size of our rugs that we put in our carpet even smaller than this, right? that is the rug that we have in our houses typically 10 by 12 is the standard size of rug that you buy in this part of the world at least that is the size of the entire house in that house is the attic space, the cooking, everything. Like all that you have, that will be your living quarters. And we will see one representation or diagram of the Prophet ﷺ. Now, this structure here, most likely there was probably some type of fence or some type of clay wall on the outer side of all of these houses. Most likely. So that there wasn't direct access for strangers to the houses of the Prophet ﷺ. And this seems to be referenced in the Qur'an. إِنَّ الَّذِينَ يُنَانُونَكَ مِنْ وَرَاءِ الْحُجِرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ Those that are calling you from behind the apartments. So there's something separating the apartments from the rest of the people. So there seems to be some type of barrier that would be a large wall. Clay wall made out of dried clay. that would be blocking all of these small apartments, which is the hujurat. These are the small apartments, these are small chambers. All of them together are the wives of the Prophet ﷺ. So there would be some wall, and that is what Allah is referencing most likely. We are not 100% sure, but it appears that there must have been some type of covering for the privacy of the wives of the Prophet ﷺ. And also therefore, the Prophet ﷺ could go between the houses of his wives without exiting that complex. Without exiting that complex. And this seems to be the case. So here, as we said, we have Aisha, we have Sauda over here, and then we have Fatima. Here we have Zaynab bint Khuzaymah on the other side. On this side, this is Fatima. This is Zaynab bint Khuzaymah that was connected to Fatima. And then we have the other wives. In this structure, we don't have all of the wives. In the end, most of the wives of the Prophet ﷺ had structures over here. It is perhaps one or two of them did not have space over here, so they purchased nearby land and we also know from the seerah we also discussed this that Marya al-Qibtiya Umm Ibrahim she had a small room in the outer place of the city away from the hujurat of the Prophet's wives so this is one representation and it demonstrates for you this is again very good here very simple demonstration that between the house of Aisha now here's another small controversy so according to this representation there is a small alleyway between the house of Aisha and the masjid. You see this, right? This is one interpretation. Another interpretation is that this wall was this wall. And there's no alleyway at all. And of course there's no way to be 100% sure at this stage. You know, I mean you're reading, you're trying to extract this from the books. And there are references, for example in Sahih Muslim, it is mentioned that the Prophet ﷺ said to, Aisha, give me my prayer rug. ناوليني الخمر Give me my prayer rug. And the prayer rug was in the masjid. And so Aisha said, I am in my monthly cycle. I can't go inside the masjid. And so the Prophet ﷺ said, إِنَّ حَيْضَتَكِ لَيْسَدْ فِي يَدِكِ That your menses is not in your hands. I'm telling you to reach in, get me my prayer rug and put it here. So the fact that she could just stick her hand out and pull the prayer rug in seems to indicate what? That is the same wall. Right? It seems to indicate that they're in the room. He wants to stand up and pray. And he says, pass me my prayer rug. So she says, I can't. And so the Prophet ﷺ said that your haydah is not in your hands. So this demonstrates that all she has to do, she does not have to enter the full masjid. She doesn't have to exit. She just has to put her hand in and take it out. So my point is there's a controversy over, I shouldn't say controversy. There's two opinions, it's not a big deal. Whatever it is, it's a very trivial issue. Was the wall connected to the masjid or was there a small alleyway? Both are mentioned and Allah knows best. So these guys who made this 3D structure, they took the position that there's a small alleyway and so there's a little bit of privacy as well and there's obviously reason to suggest that as well. Okay, so this is the one example of the house of the Prophet ﷺ. We also have another example over here. Another example, unfortunately this video is not as clear, but I wanted to show you another example of the house of the Prophet ﷺ. And this is another 3D structure. This is not a physical structure, this is a cartoon or this is not a cartoon, but a drawing that was done. And just to demonstrate, so we have the entire structure 4.5 meters by three meters in length. And here we have another representation that this would be the inner chamber of Aisha and the Prophet ﷺ. And there would be a small door into the masjid of the Prophet ﷺ as well. And so it was as if there is an inner covering between the Prophet's ﷺ, if you like, room that he lives in and the masjid. That inner room is three and a half by three. We see it over here as well. That these would be the alleyways the Prophet ﷺ could use to get to other houses. You see over here, right? That this is the wall of the fence, or sorry, this is the fence surrounding, or not the fence, the wall surrounding the hujurat. This is the wall surrounding the hujurat. And so the Prophet ﷺ could use this to go to his other wives' houses. Now, according to this representation, we see there is no space between the wall of Aisha and the wall of the masjid, right? So they're following the other interpretation. That the wall of Aisha, This is the house of Aisha, this is the masjid of the processim, this is the qibla over here. According to this schemata, there is absolutely no space at all. And as I said, this also seems to be a valid diagram. And Allah Azza wa Jal knows best. So there is the door inside the masjid. This is the outside door that Aisha would use or the processim would use when he wanted to visit his other wives. The processim, when he wanted to go to the masjid, this door is right over here. And this is the door that he raised the curtain. and for the last time the people saw him, that was over here. This was the door, or this was the curtain, excuse me. And we'll get to it that, in the lifetime of the Prophet ﷺ, his roof was never made out of solid material. His roof was made only out of intertwined leaf palms. What that means is that it was not watertight. It was not waterproof. Which means when it would rain, it would get wet. And even more surprising, and I don't understand, understand, wallahi this is so difficult even for me to understand, that I've lived in Medina for 10 years, for a decade the cold of Medina is very cold, very cold and to imagine that the Prophet ﷺ was not sheltered from that cold, because when you have roof that is not solid, you cannot warm the house up you might have a small fire but it's not you have the air coming in, it's not gonna be airtight, and they're living in that cold, freezing cold It gets very different type of desert cold over there. And so that cold, our Prophet ﷺ was not protected from it. In fact, it was only in the time of Umar ibn Khattab that they built a solid, so after the death of the Prophet ﷺ, that they built a solid covering on the house of the Prophet ﷺ. Also, these two inner doors that were used, it is very clear from the text that there was not a solid door. Rather, it was just a curtain. And this clearly demonstrates, in my opinion, that there must have been a wall. Because how can you have a curtain in your own personal house when there's no wall outside of it? So this for me clearly indicates, and this is Allah knows best, you cannot be certain, but it seems pretty clear to me. When you have curtains, then there must have been... Now as for this curtain, there is no danger or harm because this is inside the masjid. This is inside the masjid. As for this one, this is looking onto the street. and so clearly there must have been some type of wall that protected all of the chambers of the Prophet ﷺ and that is basically the inner sanctuary of the Prophet ﷺ and if we keep on going here we see another example so here we have the inner chambers where the Prophet ﷺ would walk down to visit his other wives he would also walk to visit Fatima's over here this is the masjid that he would pray in And it is also calculated that the door was around a dhira' and a half, which is like 70 centimeters. So the door was around 70 centimeters, which were around that much, small door. And also the height has been calculated to be around a meter and a half, which is basically just a little bit above normal height. And so some of us might even have to bow down to come inside. and as for the bed of the Prophet ﷺ once again we have two interpretations was there a raised bed or not? we can't know for sure if you look at the riwayat it appears there was not a raised bed rather the bed was on the floor this appears to be the case and so this diagram you see seems more correct we'll see another representation and they have a raised platform in there Allah knows best. But it appears that the bed of the Prophet ﷺ was of course, we would call a mattress. What was the stuffing of the mattress? It was dried date palm leaf. Once again, you take the leaves of the date palms and you just put them in, and that will be the bed of the Prophet ﷺ. And underneath that of course was a mat, if you like, made out of the barks. So just like in our times we have the wooden frame, and then we have the big mattress that we put on, right? so you need both of them, you need the support you need the soft material, so the wooden frame of the Prophet ﷺ was basically the bark of the trees, was basically the branches and then the mattress was basically some type of stuffing with the leaves and of course over the years you can imagine this was just gonna become more and more just thinner and thinner and it is narrated that Aisha and others tried to make it better, well none of the Prophet ﷺ did not need that and he wanted his old one back and these are other diagrams in and that is all that we need from this one inshaAllah ta'ala and here we have the final video that we're gonna do this replica was done in Jeddah by some scholars of the seerah and this is a complete guesstimation we have no idea but this is one interpretation what would have been inside the house of the Prophet ﷺ what do we know that the people would have had at that time so there's nothing that we know for sure except that we know for sure that Aisha had had a grinding mill we know this for example from the story of the slander that the maid servant said that Aisha falls asleep when she's grinding the flour or barley they didn't have flour, they had barley and we know that they must have had cooking utensils and they must have had the small fire to put there. Because obviously you need a fire to warm things up. So putting all of this together, we know that there was water canisters hanging from the walls. That's how they would do things. Putting all of this together, so an architect in Jeddah had a 3D model and this is what it is. So we can go to YouTube now and see this. So this model, he has a actual raised platform. And it's not impossible that this would have existed. Maybe it did exist, maybe. Or maybe this was used more as a sofa and not as a bed. And I think this guy actually puts both of them in just to be on the safe side, right? He has this one over here, which is clearly the bed. And then he has this one on the top over here. And clearly there was also, we know, some type of rug. Well, it's not quite a rug, but it would be made out of again dried date palm leaves again. So حصير we would call it in Arabic حصير some type of dried date palm leaf mattress if you're not a mattress but a carpet. This was their carpet that they would put on top of the sand. And of course he does a very good job here. The sand is not gonna be fully protected. So the inside of the house of the Prophet ﷺ will always have sand in it. Always have sand in it. And here we have the jugs of water that would be they were mentioned in the seerah as well. It was very common. that you would have jugs of water high up. You would have them high up also for animals because if you had them low, you might have rodents or whatnot come and drink. So you'd have them high up so that you could only drink from it when you needed to. And here we have a potential mattress of the Prophet ﷺ and the utensils that would have been in those times. The staff, we know that the Prophet ﷺ had a staff that was made out of a branch, carved out of a branch. And these are some of the utensils also at that time they would hang their swords and their shields from the wall that was a part of the house item so you will see over here swords and shields hanging from the wall that would be common here we find the barley making materials storage food for the food other containers that would have been common again all of this is guesstimation what others would have had some idea the architect is trying to bring what did the people at that time have by the way this room is definitely bigger than 10 feet by 12 feet so this is not to that but he's just showing what's inside oh sorry did I do that? my bad he's just showing what might be inside the room of the Prophet and he's using materials that are common at the time let's just move a little bit forward here we have a spear here we have a bow and arrow common at the time to have these things in the house. And he then goes back to where he began. Various cooking utensils would have been there. Clearly, there's no doubt that would have been there at the time as well. But you see a house of utter simplicity. There would not have been, here's the roof, clearly that would have been the very, very, very accurate presentation of the roof. This is how the roof would have been. Simple date palm leaves intertwined together. It would not protect you fully from the sun, from the cold. Here we have, obviously this is a far better curtain than the Prophet ﷺ could ever have had because this is a properly done. But this is a curtain, that's what it would have been. Just a curtain. And remember he lifted the curtain, remember the hadith? He lifted the curtain the last day of his life, right? This is what he would have done. He would have lifted the curtain. And they would have seen him directly. So this shows us there was no door into the masjid. There would probably have been shelves as well. This is some type of shelf you could put your things in as well. And then he goes back to the beginning. it's just a 3D of the entire house. And this is the other door. We said there were two doors, right? One door into the masjid. This is the door into the masjid, by the way, because his bed is over here. And so his bed was right next to the masjid. Right? And so his bed was next to the masjid. And we know that the room was pretty cluttered. Even though it was 10 feet by 12 feet, we know the room was pretty cluttered. There wasn't large areas. We know this because... Okay, we're done with this slide. We know this because when he would stand up for tahajjud, there would not even be room for him to pray fully unless he prodded Aisha to put her feet up. As the hadith mentions. So you can imagine that in this small room, all of the possessions they need, and of course there must be cooking stuff, there must be the armor, there must be any other things that are needed. So everything is scattered everywhere. And this is how they would live. And you can see the rudimentary development. They didn't have multiple rooms. They didn't have a kitchen and nothing of this was there. We already mentioned that in terms of the restroom, there would be a chamber pot, right? For the bowl, the urination. And then for the other, they would have to go outside the city. And we learned from the hadith of the slander, they would literally go once every two, three days. Because they ate so little food, they didn't need to go. So there was no concept of having that inside the city. Once every two, three days they would go outside of the city to relieve themselves. There was no need to do that inside of the city. So we know as well that our Prophet ﷺ was buried where he slept. Okay, that was, as we have said, Abu Bakr had said that our Prophet ﷺ had told him that all of the prophets are buried where they sleep. So his burial, as we mentioned, was done right in his bed. So his bed was lifted up. They dug a hole right there. And this hole was a hole that is known as a lahd. Lam, ha, dal, lahd. What is a lahd? There's two types of graves in the sharia that are allowed. The first is the lahd and the second is the shaqq. And the lahd means you go down, then you dig a niche inside. So it becomes an L shape. You go down and you dig a niche inside, typically towards the direction of the qibla. And then you place the body into the L You put it into the L Then you cover the opening of the L with bricks And then you throw the sand So that you cover up the grave So the body is not, sand is not thrown on it So the body is in a niche And that niche is called the La'at So our Prophet ﷺ was dug in a lahd Dug down and then in And the body is placed inside And the majority of the madhhab Say this is the sunnah And one of the evidences they use Is the Prophet ﷺ was buried in the lahd Everybody agrees to this And they say Allah would have only chosen the best for his Prophet ﷺ The other type which is allowed It's allowed But it's not the sunnah according to the majority And then one of the madhhab, the Hanafi says it is the sunnah The other three says it's not So the other madhhab say it is the sunnah they say the shak. And the shak is basically, you dig the grave straight down, and then you dig a small little hole, straight into it. And then you put the body into that hole, then you put a platform, which is how it's done in America, because that's what the law dictates. At least in Memphis and in Houston I've seen as well, the law tells us you have to do that. They don't want to have the L-shaped, or for whatever reason. So we dig it straight down here. And then we cover it. Now this is halal, it's not haram. But the majority say, it's not the best. The best is the lahd. And the minority say, no, this is the best. And that's difference of fiqh, not relevant here. The point is, for our perspective, what we're interested in is that, for sure, the Prophet ﷺ was buried in a lahd. Now, after his burial, we know that Aisha ﷺ continued to live in the house, in her own house. And the Prophet's ﷺ grave is on the side. so this is the grave of the Prophet sallallahu alayhi wa sallam over here and Aisha radiyallahu anha continued to live in the rest of the house then Abu Bakr passed away and Abu Bakr is buried over here and Abu Bakr as-Siddiq is her father and so obviously she allows her father to be buried and she continues living in this part of the house then for another 10 years she lives in this part of the house and then we know what happens with the death of Umar ibn Khattab. We all know the story of Abu Lu'lu al-Majusi. He stabs Umar and Umar is basically about to die. The doctors tell him, you're going to die. We cannot cure this wound. And so he sends his son Abdullah to Aisha. And he says, say that my father Umar and don't say Amir al-Mu'mineen. So that she knows that this is not a request from the Khalifa. This is a request from a man named Umar. not the khalifa. My father Umar is requesting permission to be buried alongside his two companions. Sahibin, his two companions. And if she says no or hesitates, leave. Don't argue. That's her right because it's her house. It's her house. That's her prerogative. And if she agrees then come back and inform me. And so Aisha as you all know, this is a famous story. She said that I wanted to have this grave for myself. And I would never have given it to anybody except Umar. Except Umar, I'll sacrifice for him. That he deserves that. And so Umar ibn Khattab was then buried. And because Umar is non-mahram, ajnabi, so Aisha puts a curtain inside the house. And she lives in the small space that is left for the rest of her life. and she puts her curtain obviously because she out of respect out of the fact that this is not my father or husband now this is Umar ibn Khattab so she has a curtain now and she's living now sometimes I think about this and I just just feel very very emotional about this that she's living in and eating and drinking and sleeping she's in and she sees the qabr of the Prophet ﷺ and her father like for 12 years 12 years and Umar basically it's right there she's living in the same house as the qabr of her husband the Prophet ﷺ and her father and then Umar ibn al-Khattab and when of course we all know that when Uthman passed away the fitna had begun he passed away far away there was no question of bringing him to anywhere as you all know that was a very difficult time he was simply buried in his own garden and then some say he was transferred to where he is others say that was where the garden was In any case, he was buried outside of Baqir. He was not even buried in Baqir. Ali passed away in Kufa. So again, there's no question. There was one space left. There was one space left. Because Aisha is living there. But the other two Khulafa, they passed away in their own circumstances. And then it is narrated that Aisha herself, when she passed away at the age of, sorry, in the year 57 AH. So she lived way after Ali, in the time of Muawiyah. She passed away in the time of Muawiyah. That when Aisha passed away, رضي الله عنها, she said, don't bury me here. I want to be buried with my other co-wives, the other wives of the Prophet ﷺ. Why did she do this? Maybe because of Umar. Maybe because she felt it was appropriate to be with the women. We don't know. There was a space left over there. Now, in the lifetime of Umar ibn al-Khattab as well, Umar ibn al-Khattab was the first to really expand the masjid of the Prophet ﷺ and solidify it. And in that expansion, he solidified the roofs of the wives' houses. Sallallahu alayhi wa sallam. So the house of the Prophet ﷺ was solidified after his death. For his whole life, the roof was made out of leaf. And as for this, can we go back to the slide? As for this fourth grave over here, as for this fourth space over here, there are traditions in Sunan al-Tirmidhi and in a number of books of hadith, but all of them are weak or very weak but there are traditions there are narrations that Isa ibn Maryam will be buried over here okay so there are narrations found in our source books that this place where is my marker here it is that this place over here will be for Isa ibn Maryam nothing authentic so we do not say for sure but there are sources in our own books including Tirmidhi. Now the isnad is not fully authentic. So we say Allahu A'lam, that will be the case or not. Now, in the caliphate of Al-Walid ibn Abdul Malik, who ruled from 88 to 91 Hijrah. In the caliphate of Al-Walid ibn Abdul Malik, who ruled from 88 to 91 Hijrah, he decided to expand the masjid of the Prophet ﷺ in all four directions. Now, which way is the qibla? South The qibla is south So he decided To expand the masjid South and east And west and north All four directions And this raised a huge problem Because To the east To the east Are the houses of the wives of the Prophet ﷺ Still standing for 90 years. This is around 90 Hijrah. So they've been standing there for almost a century. Now nobody lived there. Nobody lived there. After all the wives of the Prophet ﷺ did not have biological descendants. And it was inherited by the Al-Bayt overall. By the family of the Prophet ﷺ. I mean Ali Zain al-Abideen and Al-Baqir. They're basically not by inheritance, I mean managed by them. That they're the ones taking charge of managing it. And Al-Walid ibn Abdul Malik insisted that he will purchase all of these lands at whatever cost. He's gonna purchase from whoever is in control, from the Al-Bayt, and that the masjid will encompass all of these little houses. Why would he do this? Why would he wanna do this? This has raised a lot of discussion. Some say that he was a typical political ruler. One of the things the political rulers always want to do, they want to leave their mark on society. And of the ways they want to leave their mark is to build glorious masjids. Every ruler, there's a ruler now, I don't want to mention his name, of some Arab country, building one of the biggest masjids in the world at his state money and whatnot. And he's not particularly a religious man and state funds the people are starving. But no, he wants to build a masjid in his name. close to the beach and what not this is the way of the rulers that's the way they are so some say he was just being a typical ruler that he wants to now build a mega mosque and of course the mosque of the process is a very noble mosque to build and so he doesn't care about these things about the wives of the process sorry the houses of the process he just wants his will done and that is one interpretation and of course since he's the khalifa I mean he gets his will done doesn't matter who's gonna object And by the way, in 90 Hijrah, who's alive amongst the Sahaba? In Medina, nobody. Nobody. Not a single Sahabi is left in Medina. There's probably one or two in Kufa and other places, very old. Some of the younger children that were still alive, now they're 100 years old. Yes, some of the Sahaba lived beyond this. The last Sahabi died in 110 Hijrah. But not in Medina. Not in Medina. In 90 Hijrah, no Sahabi is left in Medina. they've all gone okay come on it's 90 Hijrah think about it who is alive I mean everybody the major Sahaba they all passed away in the maximum of the 50s 60s they're all gone by now so in 90 Hijrah none of the Sahaba are alive and he commanded that these Hujurat be purchased and that the Masjid be then expanded to include the grave and so he expanded it from a southern side so from the Mihrab is here he made it 20 feet forward and where he made it is where the masjid is in our times, the mihrab. Right? What he expanded forward is exactly where it ends in our times. Clear? Right? Nobody had the audacity or the foolishness or whatever you want to call it to go beyond. He did it and that is where it remained. And he was the only one in the history of Islam to expand eastward as well. and where he expanded was where it remained nobody after him had the audacity or foolishness call it what you will to go beyond what he did right even the latest Saudi expansions if you look at it they began from behind the Rawdah from behind the blessed grave they did not want to go from the blessed grave and that's why it's a little bit design is the front has a little bit of a you know jutting out and then the rest of it goes big. Correct? Right? They did not want to go beyond. Even in this modern expansion, which is the largest expansion in the history of Islam. They did not want to include that beyond. You know, it's just a matter of respect. Only Al-Walid ibn Abdul Malik did this. Now, this is one interpretation. There is another interpretation as well. And this seems to have some legitimacy. Allah knows best. Seems to have some legitimacy. That it's beyond just wanting to build a big masjid. There is actually some politics involved as well. What are some of the politics involved? So, the Umayyads had some huge rivalry, major problems from the Al-Bayt, obviously. We talked about Karbala has just taken place a decade ago, right? We talked about the major, and the people did not like the Umayyads. And the descendants of the Prophet ﷺ are well respected and beloved. It's obvious, right? I mean, it is human nature that the Prophet ﷺ's descendants would be given that awe and respect. And this is, we need to understand, imagine, imagine if Hussain ﷺ was in front of us. How would you feel? How would you feel? Would you want him to be the khalifa or Fulan ibn Fulan in the palace? Who would you want? Psychologically, forget who Islamically, like whoever is in charge should remain in charge. Yes, that is the case, right? But psychologically, who would sway your vote as we say, right? And Hussain is now killed in a vicious manner. And his son, who is his son? Come on guys, please. Ali Zain al-Abideen, right? Ali Zain al-Abideen. Now returns to Medina. And the people, now Ali Zain al-Abideen was the most apolitical of the early Al-Bayt. Probably because of the massacre. Because remember, he was a young man sick in the tent. he was a young man sick in the tent he witnessed, he was there he lost everybody of the male relatives he was the only all of the progeny from Hussain goes to Ali because he doesn't it's all gone after that because everybody else was massacred so Ali Zain al-Abideen there was a lot of clamoring that he should take charge and the people loved him and who would not love him these are all Al-Albayt and it is said that he would regularly sit in the house of the Prophet ﷺ because after all that is his house. And sometimes even preach from there into the masjid. Because remember we talked about there not being any barrier, right? Now this is his house. How can he be prevented from going to his house and speaking in his house? The only thing to be done, eliminate the house. Get him out somewhere. Because psychologically preaching from the qabr of the Prophet ﷺ, imagine, like the background would be the qabr of the Prophet ﷺ, right? So this is another theory and it is mentioned in the early books as well. That this is a motive for expanding to include the houses, the hujurat of the Prophet ﷺ. And frankly, I am persuaded by that theory. It makes a lot more sense. Because I cannot imagine that it was just a matter... If you wanted to expand, I mean, come on. These are the hujurat of the mothers of the believers I mean, it doesn't matter how There's a little bit of common sense You don't do that Unless you're worried about your throne And when you're worried about your throne People go, they don't care To protect the kursi Everything becomes ja'is, right? That's just the way people are And may Allah protect us from ever sitting in such a kursi Because wallahi that is the biggest fitna known to man Power is the biggest fitna known to man So this is a theory that makes a lot of sense. Now, it is said that some of the scholars objected to this. And it is clearly mentioned in our books, Musannaf, Abdul Razzaq and other books of Tariq and Athar of the Tabi'un, that a number of senior scholars of Medina, the senior most amongst them was Saeed ibn Al-Musayyib. That Saeed ibn Al-Musayyib, he objected. and he said that this should not be done. Now, some scholars of our times, in particular the theologically minded, like many of the Salafi scholars for example, they say he objected for theological reasons. That he didn't want the qabr to be included in the masjid. But in fact this is not true. This is not true. If you go back to the actual athar and see what he has to say, this is not why he's objecting. Why was he objecting? He was objecting because he wanted the people to see the simplicity of the houses of the Prophet ﷺ. How rough and coarse they were. And he wanted them to gain a lesson. So this shows us even within 90 years, civilization had come to Medina. And we know this. Within 90 years, people are living fine now. Within 90 years, two-story structures are being built. within 90 years, embroidery, fabric, clothes. Money is coming in now. It's a different, you've conquered the Roman civilization, half of it you've conquered the Persian. Of course, money is gonna come, civilization is gonna come. So Saeed ibn al-Musayyib is saying, I want the people to see how the Prophet ﷺ lived. Don't destroy these houses. Let them see as they used to see. It will bring our heart softness. So he objected for reasons of tarbiyah, for reasons of raka'iqah, of having soft heart. Of course, politicians don't care about Islamic rules, as is always the case. And so, he did not care, and he ordered that all of the hujurat be demolished. Except for Aisha, because that's where the qabr is. And the governor of Medina at the time, was none other than someone who would become the khalifa in another 15 years. And that is Umar ibn Abdul Aziz. The famous Umar ibn Abdul Aziz. so at this stage, Umar Ibn Abdul Aziz who is of course a relative because he's from the Umayyad clan his mother is a descendant of Umar from his mother's side he's a descendant of Umar, from his father's side he's the Umawi, he's a pure he's a royal Umawi so Umar Ibn Abdul Aziz was at this time the young governor of Medina, and at this stage of his life, by the way he was not practicing that much when we say practicing, by the way when we say practicing I mean subhanallah that's a different thing of course everybody at the time is praying, fasting what not, but there is like a love of Islam extra love at this young phase of his life he didn't have it this came later on, before he became the khalifa and he became very zahid and abid and what not, but at this stage he is just the regular umawi prince, he is just living the life of the regular princes he is not concerned about theology and what not he wants to curry favor like every prince, like every governor you want to please the ruler So whatever he says, khalas, we'll do it. So Umar ibn Abdulaziz himself takes part in basically helping out and demolishing all of the houses of the Prophet ﷺ. Really sad tragedy. But this is when it happens. That it happens that all of the houses of the Prophet ﷺ are demolished other than, of course, the house of Aisha. And then they decide what is to be done now with the house of Aisha. So here's now two opinions that are done. According to one opinion, the original house is left. The original house is left. And around the house of Aisha, another structure is built. And according to the second opinion, which I probably don't agree with, I think the first opinion makes more sense. The second opinion says they did demolish the walls of Aisha's house, and they built another structure in its place, which is more permanent. In either case, the essence is the same. some structure is built. Whether it was built on the original structure or right around the original structure, this is the controversy. Most likely, most likely, Allah knows best. It's difficult to say. I mean, honestly, there's no way to do this. But I would hope he had preserved the original structure. But even if he did not, the point is that they wanted to build something more permanent. And they built it made out of thick blocks of asphalt. The same that the Ka'bah is built with. Big black box chunks, cubes. They built it and there was no door. They didn't want any door. So they covered it up. And they built a solid structure. And if we can go back to the slide for just one minute and then I'll come back to me. Hold on a sec. Where did we... Yeah. Here we go. this is the wall of Umar ibn Abdulaziz. Clear? This is that black wall. In your slide, it's blue over here. This is that black wall that was done in the time of Umar ibn Abdulaziz. Now, stay on the slide. Don't come back to me. It is said when they were building the wall, and this kind of seems to suggest that they destroyed the original wall, one of the workers jumped up and screamed or was aghast. And Umar ibn Abdulaziz came forward and he also was about to scream because lo and behold, there were two feet protruding from that place. And they were scared these might be, now this is 90 years on, the feet are completely fresh. They might be the feet of the Prophet ﷺ. Then they called the scholars of the time and one of the famous scholars of Medina, Abdullah ibn Abdullah ibn Umar ibn Khattab. So the grandson of Umar ibn Khattab who was obviously a second cousin of Umar ibn Abdulaziz from his mother's side, right? He said, don't worry, oh governor, this is the feet of our grandfather, Umar. So this is the wall. Sorry. This is this wall. They must have doing this wall. Now, this narration might seem to suggest that they actually destroyed the original wall. Might seem to suggest that. And yeah, maybe they did. Might seem to suggest they destroyed the original wall and then as they're destroying that wall, they see feet and they're worried, what is this? And they find out, no, these are the feet of Umar, not the feet of the Prophet ﷺ or Abu Bakr. And so they obviously bury it up and then they bury that wall, they bury the feet and then they build a wall. Now, stay on the slide. So now what Umar ibn Abdulaziz decided to do was to build a pentagonal structure. It's not fully a pentagon because you see over here some weird thing over here that this was a small door to go in if need be to go into this area. So there's a small door over here. And so they built a pentagonal structure. So this pentagonal structure was built in the reign of Umar ibn Abdulaziz. So not only did they build this structure which was the actual house of Aisha, they also built this pentagonal structure. and for at least 400 years. This was what visitors to the masjid of the Prophet ﷺ would see. A pentagonal structure. Why was it a pentagon? Now you can get off the slide. Why was it a pentagon? Scholars say, some of the early scholars mentioned why. For a number of reasons. Number one, they didn't want somebody to pray to the qabr. When they're praying salah, so it's as if there's a qabr over there. So you have like a pentagon. So it's as if you can't really pray. to the qabr. And number two, they said that they didn't want some ignorant people to think there was another Ka'bah in Medina. Because these are new Muslims, people are converting. So there's a Ka'bah structure, cube, built of the same material, same shape, same color, smaller obviously. So they didn't want people to think that, so they covered it up. And so, this pentagonal structure remained for many centuries. now before we move on to the architectural thing books of history mention and I'm afraid we're not going to finish at 8.30 because I'm not going to come back to this and I know everybody is very interested so there's no problems there but we're going to go at least for 15 minutes if not more books of history mention that there were a number of attempts to smuggle the body of the Prophet ﷺ outside of the qabr some books mention three some mention four some mention five such attempts and I'll mention two or three of these and then give you my thoughts on this whole narrative or motif of the earliest attempts at least two it is said were attempted by the Fatimid Khalifa Al-Hakim bi Amrillah and the Fatimid Khalifa Al-Hakim bi Amrillah was one of the more, shall we say, colorful figures in Islamic history. He seems to have had a screw loose, as we say in English, quite literally. And by the way, the Druzi sect comes from him. The Druzi sect considers Al-Hakim to be God on earth. Al-Hakim is Allah on this earth. He is the zahir of the batin. So we get Ismaili thought over here. So the Duruzees, their whole religion is founded from the time of Al-Hakim. So all of them, they come from there. And Al-Hakim, it is said sometimes he would... I can tell you some disgusting stories, let's leave that. But he seems to have had a screw loose quite literally. Some of the most bizarre things he would tell his people to do. And then one day he sat on a donkey and walked out of the city. Nobody ever saw him again. That's how his rule came to an end. People feared him, people loathed him. He had some screw loose. One day he literally sat on a donkey and just walked out. And nobody ever heard from him again. Nobody knows what happened to him. And then of course, the Druzees have their theories of Zahid and Batil and Khuruj and what not. But the point being that, one of his goals maybe, and I don't doubt this, he seems to have been the type of guy. He wanted to transfer the body of the Prophet ﷺ to Qahira. Why? Prestige. Make Qahira like a capital. May Qahira, like prestigious. And it is said that he attempted multiple times. Two are mentioned in some of the books. One after another after a few years. And each of these times, somehow something happened. And Allah Azza wa Jal basically prevented this from happening. This, I don't have a problem at all affirming. But the more common story, which is the story of Nur ad-Din Zangi. Nur ad-Din Zangi was the precursor to Salah ad-Din Ayyubi. he was the one who put Salah ad-Din as a governor and after his death Salah ad-Din basically took over so Nur ad-Din Zangi was the one who facilitated the rise of Salah ad-Din al-Ayubi but he's before Salah ad-Din and he was the first to fight the crusaders in the manner that we now look back to, so Nur ad-Din Zangi it is mentioned in some books of history that he saw the Prophet ﷺ in a dream and the Prophet ﷺ said that O Nur ad-Din, anqirni save me from these two people. And these two people were shown to him, to Nur ad-Din. He woke up frightened, he prayed two raka'ah, went back to sleep, saw the same dream. Woke up again, prayed two raka'ah, went to sleep, saw the same dream. Then he realized this is a real dream. He goes to one of the viziers and he tells the viziers what he saw. The vizier said, don't tell anybody else. Immediately go to Medina right now and find out what is happening. So he goes to Medina and he throws a big feast and he says, everybody gets a gift. Bring everybody from the city. And he sees in the crowd every one of them. He doesn't recognize. He says, anybody left? There must be some people. So he is told, there are two righteous hujjaj from Maghrib, Morocco. Nothing against the Moroccan brothers here. It's just that's what the book say. Right? Two righteous brothers from Morocco. From the Maghrib. And they are zuhad, ubbad. They are fasting. They are cut away from society. They don't come to these functions. They're religious people. They're good people. So he said, no, bring them to me. So when he comes, he recognizes them from the dream. So he says, what is your story? They say, we are Moroccan Hujjaj. We are Moroccan. From the Maghrib, we were living here. And we want to stay close to the Prophet ﷺ and do ibadah. So he said, tell me your story. They said, this is our story. So he said, hold them. And he went to their house. And he looked around and he picked up something. And lo and behold, there was some tunnel that was leading in. and it was close to the qabr of the Prophet ﷺ. When he saw this, he went back, he got the story from them that they were in fact Christians who pretended to be Muslims and they were paid by the crusaders to get the body of the Prophet ﷺ. And so, Nur ad-Din obviously had them executed and it is said he built a copper moat around the qabr of the Prophet ﷺ. Now, it's a great story. It's commonly told. it's found in many medieval classical works however I just can't believe it and I have done my research and I've asked enough people and it doesn't seem to be true it seems to be one of those things that is invented by later people to prop up the guy that they like it's just too bizarre and the fact of the matter is that this is rumored to have been occurred at 557 AH because that's when Nur ad-Din was there yet the first references in the books of history are 200 and something years after this. And there were books of history at that time being written. So the first reference is in a book of history, I'm not going to mention here, 772 Hijrah is mentioned. 230 years after this particular incident. And also, I asked one of the main people in charge of the sanctuary of the Prophet ﷺ's qabr and cleaning it and what not. And I asked him, because obviously if it is there then you will know it. is there. And he said, this is kathib, this is a lie. There is no moat made out of copper around the qabr of the Prophet salallahu alayhi wa sallam. And frankly, it is a bizarre story. It does not make any sense. And Allah knows best. I cannot, it doesn't seem to have happened. It does not seem to have happened. In any case, other incidents that are of interest that we should know, in the year 654 Hijrah, 654, one of the lamp keepers of the Prophet ﷺ went inside to put oil into the lamp and unfortunately he had an accident and the oil lit up and it caught fire, caught fire to a curtain and the curtain went to another curtain went to the pillar and this proved to be one of the most disastrous fires in the history of the Prophet ﷺ's masjid, it caused the whole masjid to burn down and the roof to collapse onto the structure of Umar ibn Abdul Aziz. So this is called the big fire, the great fire. And there were two great fires. This is the first of them we're gonna come to. The great fire of Medina. And another tragedy as well occurred and that is the original Mus'haf of Uthman was destroyed in this fire. The original Mus'haf of Uthman because everything was burnt. It was one mistake by one person. And Allah had willed it. Nothing could have been done. One of the oil keepers messed up. And the entire... And I feel sorry for that guy. Can you imagine? For the rest of his life. I mean, it's a very big tragedy for him. But the entire masjid was destroyed. But Allah protected the qabr even though it was charred and burnt around it. But obviously the room was protected Allah protected the qabr And we should have no doubt That Allah will protect the qabr There's a sanctuary there, there's no doubt The whole structure was burnt Collapsed onto the The original structure Now The roof as we said collapsed Onto that structure And they wrote to The khalifa It was now the Abbasids And the khalifa is al-musta'asim billah So they write to him in Baghdad What do we do? Now this is the qabr Nobody has been inside the qabr Since the time of Umar ibn Abdulaziz Right? 500-600 years have gone by 600 years Nobody has gone inside What do we do? Do we destroy the structure Build another one? Do we go on top of it And what do we do? We need the khalifa's advice They send a letter to the khalifa in Baghdad who can tell me what's happening in Baghdad right now? The Mughal invasion, the Mongol invasion, the Tatar invasion, right? You have now Hulaqu Khan surrounding Baghdad. And the next year after this great fire, Baghdad will be no more. Everybody will be killed. Over a million people massacred. One of the biggest massacres before World War I in human history. one of the biggest massacres takes place right now Khalifa is way too busy to worry about what's happening in Medina, he's about to lose his life in a year, he doesn't know that, of course no response comes back, the people don't know what to do, and so they decide you know what, we'll leave it as it is, and just build the masjid around it out of respect to the qabr they didn't touch it including the stuff that fell onto it, just who's gonna get on top so this is the respect they have for the qabr so they just leave it be and they just build a masjid around the qabr now obviously when they get to it they'll have beams that will have the roof but nobody is gonna touch the structure that was built by Umar ibn Abdulaziz the pentagonal structure we should say nobody touches that, nobody goes inside because they just don't so even though things fell inside who's gonna go inside we don't have permission and so they let it be. What happens is that the Mongols rape Baghdad completely. It was the biggest tragedy in my humble opinion politically speaking after the death of the Prophet ﷺ and then the Khilafah of Abu Bakr and what not. The biggest tragedy the Ummah has ever seen is the rape of Baghdad and that is a topic I have always been planning to do that one of these days I'll have one of those seminars I do on the rape of Baghdad which is the turning point. The Ummah is rising, rising, rising, rising it's as if nothing can stop it then Allah sends a race we have never heard of and that race completely halts the Ummah the Ummah completely comes crashing down and Europe begins to rise, rise, rise takes 500 years but eventually Europe is far advanced and then khalas is a matter of time before they get rid of the Ottoman Empire so it's the rape of Baghdad that begins it's the beginning of the end in any case, the Mongols continue going down they continue going towards Egypt until finally when it appears they're going to take over the whole Muslim world who stops them? Where are historians here? Who stops them? Genghis Khan stops them? Genghis Khan stops Genghis Khan. Al-Zahir Baybaras. Yes. Al-Zahir Baybaras stops them. Where does he stop them? What's it called? The battle of? Ayn Jalut. The battle of Ayn Jalut. The battle of Ayn Jalut, right? This is where everything changes. And we discover the Mongols are actually human. MashaAllah, tabarakallah. And that's when the Muslims start regaining. And so, Al-Zahir Baybaras, now that he's in charge, something has to be done. He's the one who finances the rebuilding of the masjid. So for a few years it remains in its charged state. Then there's no money, because it takes a lot of money. There is no government. The Baghdad government has been completely destroyed. So Al-Zahir Baybaras rebuilds the masjid, and he decides for the time being, you know what, this is a structure that is not in good condition, let's just cover it up so he builds for the first time a large square around the house of the Prophet ﷺ sound familiar? sound familiar? that large square is what is still the square that square that he builds in the year 678 is the square that we now see. Now it's not the grill, but the grail, but the foundation. That area is the area that Vahid Baybaras basically put aside. That this is now the square. And he built a dome on top of the grave for the first time. There was no dome ever in the history of Islam until 678 and it was a wooden dome. and that structure remained for 200 years until the second big fire took place and the second big fire took place in the year 886 Hijrah the year 886 Hijrah and this is a very interesting fire that corresponds to 1481 CE by the way 1481 so to put things into perspective Columbus has not yet discovered America the Andalus are still, the Muslims are still in Andalus 10 years are left, right? to put things into perspective. No, the Ottomans are not fully, the Mamluks are mainly in power right now. So in 1481 CE, when the Mu'adhin of Salatul Isha goes up to give his Adhan, and it is a dark and stormy night, and it is raining, lo and behold, a bolt of lightning comes from the skies and strikes the minaret. and the minaret comes crashing down killing the mu'adhin and a fire begins on the roof of the masjid and once again 200 years later the entire masjid is up in flames and it is said all the people of Medina rushed to the masjid because there is no fire department there you're gonna take your buckets of water you're gonna do everybody rushed to help preserve whatever was possible to preserve. And basically the whole masjid had to be rebuilt. And so Mamluk Sultan Qaitbay, these are all somewhat bizarre names because they're not Arab. They're actually Qipchaks. They're a type of Turks, ancient Turks, Ipchak Turks, not even modern Turks. This is like another Circassians, they're a different type. So Sultan Qaitbay was his name. The Mamluk Sultan Qaitbay ordered a complete rebuilding of the masjid. from scratch again. And he said, we're gonna go and clean in the mess from the fire 200 years ago. Can you imagine? That had not been touched. And the greatest scholar alive was chosen. And his name was As-Samhudi, who died 911 AH, 911 AH, As-Samhudi. And As-Samhudi later on wrote many books of history, including a seerah of the Prophet ﷺ, which is one of the most interesting seerahs as well, as he wrote a volume two three volumes about the seerah and so a samhudi was chosen to go inside to the very inner chambers and make sure everything was fine clean up, make sure that you know that the original structure of Umar ibn Abdulaziz could still be maintained and so after five six hundred years of nobody, no sorry more than that 700 years. After nobody entering the qabr. Even though some have said, maybe in the 2nd or 3rd century, somebody had to enter it, because one wall might have collapsed. There is one of these stories as well in the books of history. So maybe somebody had entered in the 2nd, 3rd century, that one of the walls collapsed, they rebuilt it. But for sure, 5 centuries at least. As-Samhudi cleans up the roof, he cleans up everything, he describes the pentagonal structure, he actually goes in from a bottom now obviously they didn't build a door but there was a way to go in I don't know how, he didn't describe how maybe there was one brick or something, I don't know does not describe, so he says from the very back entrance, he entered the sacred chamber the first human in 500 years and the last human for the last 600 years to have entered the sacred and he describes it in such emotional, vivid detail. He's writing in the first person. And this is a very amazing description. That, wallah, I wish I could do all of it, but already look at the time now, subhanAllah. And I have some, let me just, I just translated this today, one paragraph. That as I entered the blessed room from its rear, from the back, and I did not go any further. He did not walk inside. He stopped right there, out of respect. He did not go inside. Like, he's just at the tip of the door. he said I detected a fragrance the likes of which I have never smelt before this is no doubt about do you expect other than there will be an aura a spirituality something I mean how can you possibly deny this and anybody who denies this I actually feel sorry for them well what do you expect this is the qabar of the Prophet ﷺ you don't think that the angels are going to be there you don't think there's going to be barakah there's going to be something says I smelt a fragrance I have never smelled anything like it. And he said, I stood there as long as I could. He's not gonna move out of respect. Giving salams to the best of all prophets. And then to the closest of his two companions. And I made as many duas as I could. And it's very poetic language. I translated it very quickly into English. And he describes the room. I saw that the room was flat now. So no longer can the graves be seen. Right? Now the graves have now kind of gone in, settled, right? Except for one mound in the back that I assumed was the mound of Umar, still was a little bit up. The mound of Umar was still there. And I felt the sand in the ground, picked up a piece. And it was moist, subhanallah. It was moist as if it was fresh. And it was gravel. It was gravel. By the way, it is mentioned in Sahih Bukhari that Al-Qasim ibn Muhammad ibn Abi Bakr Al-Qasim ibn Muhammad ibn Abi Bakr visited Aisha when she was still living there. And he said, Oh my mother, let me see the qabr of the Prophet ﷺ. So Aisha, this is in Bukhari, lifted the curtain up. Now she would never lift the curtain for a non-mahram. But Al-Qasim is? Is who? It's her? nephew Al-Qasim ibn Muhammad ibn Abi Bakr so she lifted the curtain and he said I saw three graves neither were they raised nor were they flat there's not raised nor are they flat just mounds and reddish gravel on them and another we also have in a book of history as well that when Umar ibn Abdul Aziz was rebuilding the graves one of the people there that was building and they chose scholars to take charge of this said that I saw the graves of Abu Bakr, the process of Abu Bakr they were raised four fingers from the ground so it's just a little bit of a mound in all three, that's all there is no stone, nothing just mound raised up by the time of Samhudi which is 890 something, 880 something 886 those qabrs have now become flat and he says that to get to the qabr I had to go down at least three arms length from the other so this also makes sense that the chambers are now settled down things are going down now as we would expect and civilization as you know even archaeologists know this we go higher and higher so in order when he got in he's going down down down a little bit so it appears that the inner chambers are now below the level outside. And it was at this time that the wooden structure that Al-Zahir Baybaras had built was converted into a metallic structure. So the wooden square was converted to a metallic one. And check this out guys, this exact structure built in 886 AH corresponding to 1481 CE is what we see today as the green lattice. That green lattice that all of us see, how old is it? 600 years old. 600 years old. Goes back to 1481. And we're now in 2015. And it was built by Sultan Qaitbay. Qaitbay. That's his name. Sultan Qaitbay of the Mamluks. and he converted the wooden dome on top which was built by Al-Zahir Bay Baras for the first time. He converted it to a proper dome made out of the cement of his time. Not our cement but whatever. They had their better structure. And that dome was modified until we have what we have today. So that dome which we have today was really built by Qaitbay. And the original structure is still there but of course they've made some additions and some lattices have been put on top. But the Sultan Qaitba's structure is what is the dome over there. And initially, by the way, the dome was metallic in color. And they like this because the sun reflected off, it seemed bright. And then they painted it different colors throughout its hundreds and hundreds of years. It was sometimes called the blue dome because it was painted blue. It was also painted white. And then in the reign of Sultan Mahmud around 1253 AH, which is 1837 CE, literally 150 years ago, 160 years ago, it was for the very first time painted green. So the green color only goes back 150 years. It's not that much long ago, right? And of course, since that time, it goes on and on. and one final thing before I show you some slides and then we're done the practice of hanging a curtain around the grave, this goes back to the earliest of times, it was first done in the early Abbasid time not the Umayyads, the Umayyads had the pentagonal structure in the Umayyads if we were alive we would see the pentagonal structure, we would see the what Umar Ibn Abdulaziz had built in the Abbasid time they decided to cover it up with a beautiful sitab, like the Kaaba has, the ghilaf and the first person to do this was the mother of Harun al-Rashid she gifted some beautiful embroidery and silk and what not to cover the walls of the Prophet ﷺ's qabr and then it became a custom and habit and so there's a long history of that until finally in our times those of us who go in our Umrah package you know this we visit the Kiswa factory of Kaaba and the Kiswa factory of the Kaaba also produces the ghalaf of the qabr of the Prophet ﷺ and it is changed once every 10 years. Once every 10 years they change that ghalaf, not every year. And that ghalaf, what does it cover? If we can go to the slide now. If we can go to the slide now. Okay. Okay. Okay, wait. So this is the outer wall of, who built this? Who can tell me? Qaitbay in 886. So this is 886. And obviously we're talking about these. Now these pillars have obviously been built later on. These pillars are supporting the modern masjid. But they retained the original lattice of Qaitbay. Of course it's been painted in its own colors. And this is the door that is used to this day to enter the outer qabr of the Prophet ﷺ. The outer qabr. As for the inner qabr, nobody has ever been there for the last 650 years. Nobody has access to it. There are no doors to get in. There are no keys and nobody should go into it. So there are people that have the keys to this door. And when you go inside, this is what you see. This is a picture from inside the inner chambers. And here is where we give salam from. We on the outside. This is where we give salam from. You look inside, this is what you will see. You will see the ghalaf. That is all you can see. Anybody who sees anything else, it is a figment of your imagination. Okay? This is all you can see. There is no qabr to see. There is no house to see. All you see is... Oh my God, what is going on? F5. All you see is this gilaaf. That's all that you can see. My thing is gone. Okay, you cannot see my pointer. In any case, you see what I'm pointing here. Now, when you enter from here, when you enter from here, this only takes you to the outer chambers basically this outer chamber who gets to go to this outer chamber? the people who change their curtain, very good who else? the cleaners, once every few months cleaners go in, and by the way these cleaners are not just cleaners they are students of knowledge scholars, there are people that are chosen by, there's a committee, I met one of the members of that committee, I had a long conversation with him and got a lot of information from him about this. These are people that are like not just hired workers. These are people that are ulama and people and they go once in a while and they clean the inner chamber. Who else goes inside? Well, this is how the reality works. Politicians and kings. Kings and the guests of the kings. That when the president of a country comes, Muslim country, VVVIPs, not just any dignitary. So they are given access to this hallway in front of you. This is where they go. And if you look at it, they're literally just three feet ahead of us. It's not that much of a difference, right? They are not, nobody will go into this. That's it, that is beyond going into. Okay, so they will just go into this inner, just behind the grill, that's it. And we are giving our salams from behind the grill. Okay, one final slide. This is the most complicated slide. this is the most detailed map that I could find of the inner chambers of the Prophet ﷺ and here we have that's what I tried to do for so long it's not possible here we have the qabr of the Prophet ﷺ Abu Bakr Umar number four is where it is alleged Isa will come either here or there alleged we do not know okay Now, this is the original house of Aisha, either protected by or replaced by the thick black cubes built by Umar ibn Abdulaziz, okay? This as well is the pentagonal structure built by Umar ibn Abdulaziz, okay? And this was what was there for the longest time, as we said, over 500 years. This wall was originally built by Al-Zahir Baybaras This was the wall that was built by Al-Zahir Baybaras The square wall You see the square wall? Right? This large wall was originally built by Al-Zahir Baybaras with wood But then the fire took place When the fire took place Then he built it by Not him but Qait Bay Built it in the metal And so this metal is what we see. And this metal structure is still standing to this day. Now this metal structure includes within it the area for the house of Fatima as well. So Fatima's house is included. And it is said that you still see a mihrab that was built in the time of the Umayyad. This is not the original, of course, Fatima did not have a mihrab. But it is said that the Umayyads built a mihrab. it is still over there Allah knows best I haven't been inside and Allah knows but it said it's still over there this is the house of Fatima it is inside the structure behind this is the raised platform that you see behind this is the raised platform okay that you will find people there inside this is Fatima's place house and then of course ahead of that is the pentagonal structure now what is this around here so when when Qaitbai rebuilt the entire haram, Qaitbay, in the 800s. He built a large wall around the pentagonal structure because the pentagonal structure had been harmed by the fire. So he built a wall to protect it from the fire and to fortify it and to put the curtains on it. So it is said that the curtains basically are hanging from this wall. The curtains are hanging from this wall, which is a wall outside of the pentagonal structure, outside of the house of the Prophet ﷺ. And of course, this is the Rawdah over here. And of course, when we give the salam to the Prophet ﷺ, we the men, we go and give salam from 18, 19 and 20 over here. You see that? This is where we walk by and we give the salams. This is facing the Prophet ﷺ. This is facing Abu Bakr as-Siddiq. this is facing Umar ibn al-Khattab. And there are at least, there's at least 10 feet, if not more, between us and the Prophet ﷺ as we stand here. And those who are inside, there's probably around 6 feet as well. So there's not that much difference. Where do they enter from? So the door that I showed you is this door over here. The door that I showed you is this door over here. Okay? this is the door that people enter from in the back there's a door that people enter from in the back and you can then enter the outer sanctuary and this is the only place you can go nobody has been inside you see if you look as well you see this round structure over here you see these dots this is the outline of the green dome on top this is the outline of the green dome on top that is the outline over there and this used to be a part of the Rawdah, this area, but of course with Qaitbay and Baybaras expanding to include all of this, so there's an area of the Rawdah that is not accessible anymore. And so many things happened over here, and that is why if you go over here and if you took the guided tour that some of our brothers did in Medina, they showed you some of these pillars, these are some of the great pillars of history, that things happened over here. Why is it over here? Because there's a good space between the house of the Prophet ﷺ and these pillars. And because of the fires and because of the expansion, the Rawdah, this used to be the Rawdah in the time of the Umayyads. The Rawdah has now simply been taken up by this space. And so much history also took place over here, but we cannot see it. But what we do see are the pillars that used to exist in the time of the Prophet ﷺ. Those same pillars, of course not the exact same pillar, but the place of the pillars, they are called various names. so for example we have the the pillar of wufud, the pillar of the tying up, the tawbah where Abu Lubaba tied himself up, all of this you can find it in, and you find it if you look carefully you will actually see it, the names over there, in any case our time has gone but inshallah I hope that this was unique it was very different, I don't think anybody has explained this as far as I know in this manner so inshallah ta'ala that you have benefited from this and then in fact we will continue our seerah with the election of Abu Bakr and what not next week inshaAllah and then after that we'll continue with the mothers of the believers any quick questions before we conclude because I know this was a unique topic, quick questions, yes I was wondering about the why didn't they do it in the mosque, why did they write the inside and they have to go in small groups nobody would change the position of the body of the Prophet out of respect that's where he passed away that is where he's going to be so the utmost respect is given and because there's no leader so the one who would be leading them would pretend as if he's the one taking charge and nobody is in charge right now and so because of this there was no alternative other than to just have everybody pray individually one by one yes go ahead The green what? Remember when was it made? When was it done? 1830s. It was blue once upon a time before that. Before that it was white. Before that it was metallic. It's gone through five different colors. No, there's no religious significance to the green at all. Yes? so if you go from the backside behind that's not the roda and the left the grail is on the left hand side yes definitely much more history is taking place there but the mihrab of the Prophet ﷺ is the same that has not changed and so all of that area is where all of these incidents we talked about took place yes in the back go ahead the women are typically given maybe three or four rows for the rawdah so you have to go right to the very front of the women's section and you are given some of the rows over there of the rawdah no no this is not the map of the this is the map of the I can't show you here this is not the map of the this is a map of the it doesn't show you the at all I have to give you another map for that okay this is another history story altogether he is a slave who became the Khalifa MashaAllah, Tabarakallah literally he was a slave from the Russian states from Circassia up north and this is another chapter of history and he became the Khalifa of the Muslims Sultan Baybaras and he was the one who built the masjid there was another hand raised same question final question then we're done Bismillah the what? the Prophet ﷺ was not ever disrobed they did not disrobe him Aisha explicitly said yes yes on top of that they put three suhuliyya three suhuliyya garments yeah on top of the clothes inshallah with that we conclude for today we'll see you next Wednesday inshallah ta'ala Bismillah. |
Seerah 103 - The 1st Rightful Khalifah of Islam Part 1 - Incident of the Scrolls ~ Dr | " Alhamdulillah, Rabbil Alameen. Wassalatu wassalamu ala Sayyidina Muhammadin wa ala alihi wa sahbih(...TRUNCATED) |
Seerah 104 - The 1st Rightful Khalifah of Islam Part 2 - Election of Abu Bakr ~ Dr | " Al-Fatiha. many breaks that were unexpected because of the cold front and what not inshallah we ar(...TRUNCATED) |
Seerah 11 - Declaration of Prophethood - Yasir Qadhi _ October 2011-_4VYHZ1vYZc | " Alhamdulillah, wassalatu wassalamu ala rasulillahi wa ala alihi wa sahbihi wa man wala. Amma ba'd.(...TRUNCATED) |
Seerah 12 - Opposition from the Quraysh - Yasir Qadhi _ October 2011-tcEZ3f0lDko | " And number two is, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ These tw(...TRUNCATED) |
Seerah 13 - Torture and persecution of the weak - Yasir Qadhi _ November 2011-7xedNPpAR2M | " This is not an Arab phenomenon, it is a Jewish phenomenon. The Jews understood who is a prophet, t(...TRUNCATED) |
Seerah 14 - Torture to the Prophet & Abyssinia - Yasir Qadhi _ November 2011-kN1Hnvo8Lo4 | " In our short class last Wednesday, we mentioned some of the tortures and some of the trials that t(...TRUNCATED) |
Seerah 15 - The Incident of the Satanic Verses - Yasir Qadhi _ November 2011-X8CDvhM3arg | " In our last week's halaqah we had begun to discuss the famous incident of the immigration of the M(...TRUNCATED) |
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Seerah of Prophet Muhammad (SAW) – Lecture Transcripts by Dr. Yasir Qadhi
Overview
This dataset contains the full transcripts of all 104 lectures delivered by Dr. Yasir Qadhi on the Seerah (biography) of Prophet Muhammad (SAW). These lectures provide a comprehensive, chronological account of the life, teachings, and historical context of the Prophet (SAW), covering key events such as:
- His birth and early life in Mecca.
- The revelation of Prophethood and the message of Islam.
- Persecution in Mecca and the migration (Hijrah) to Medina.
- The establishment of the first Islamic state.
- Major battles and treaties, including Badr, Uhud, and Hudaybiyyah.
- His final days and passing.
The original lectures are available on SoundCloud: Here
Dataset Details
- Source: Transcripts of Dr. Yasir Qadhi’s lectures.
- Number of Lectures: 104.
- Language: English.
- Format: Plain text.
- Topics Covered:
- Life of Prophet Muhammad (SAW)
- Meccan & Medinan periods
- Key battles and major historical events
- Personal interactions and teachings of the Prophet
Use Cases
This dataset is ideal for:
- Pretraining & Fine-tuning LLMs on Islamic history & Seerah.
- Developing a QA system for answering questions about Prophet Muhammad (SAW).
- Islamic research & academic studies on the biography of the Prophet.
- Speech-to-text analysis of long-form religious discourse.
Potential Applications
- AI-driven Islamic Chatbots for answering Seerah-related queries.
- Educational Tools & Apps for learning about Islamic history.
- Conversational AI for religious studies.
- Islamic knowledge graph development.
How to Use
Load Dataset in Python
from datasets import load_dataset,
seerah_data = load_dataset("rwmasood/transcirpt-seerah-dr-yasir-qadhi")
print(seerah_data)
Citation
If you use this dataset in your research or project, please cite it as follows:
📌 Dr. Wasif Masood (2024). Seerah of Prophet Muhammad (SAW) - Lecture Transcripts by Dr. Yasir Qadhi. Version 1.0.
Available at: https://huggingface.co./datasets/rwmasood/transcirpt-seerah-dr-yasir-qadhi
BibTeX:
@dataset{rwmasood_seerah_transcripts_2024,
author={Dr. Yasir Qadhi},
title = {Seerah of Prophet Muhammad (SAW) - Lecture Transcripts by Dr. Yasir Qadhi},
year = {2024},
publisher = {Hugging Face},
url = {https://huggingface.co./datasets/rwmasood/transcirpt-seerah-dr-yasir-qadhi},
version = {1.0},
license = {CC BY 4.0},
institution = {Empirisch Tech GmbH}
}
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