Indeed, Allah and His angels send blessings upon the Prophet.
O you who have believed, send blessings upon him and greet him with peace.
عندما يقال أنه كان رجلاً مثلنا جسديًا
When it is said that he was a man like us physically,
فهذا يعني أنه كان في شكل بشري
it means that he was in human form,
لكنه ارتقى إلى السماء
but he ascended to the heavens,
.وطهر قلبه، وشق صدره
his heart was purified, and his chest was split open.
من بيننا
Among us
من كان على مسافة قاب قوسين من الحضور الإلهي ؟
who was at a distance of two bow lengths from the Divine Presence?
كم عدد الأنبياء الذين أدوا الصلاة خلفه خلال تلك الرحلة ؟
How many prophets prayed behind him during that journey?
وهذه مسألة عقيدة
And this is a matter of faith.
.أؤمن بهذا كليا، تمامًا كما حدث عندما سخرت منه قريش
I believe in this completely, just as it happened when Quraysh mocked him.
.ونحن من أتباع الصحابة
And we are followers of the companions.
نقف معهم. نحن نؤمن برسولنا
We stand with them. We believe in our Messenger
.وبكمال شخصيته
and in the perfection of his character.
لا يمكننا فصل النبي صلى الله عليه وسلم إلى اثنين
We cannot separate the Prophet peace and blessings be upon him into two.
من ناحية، الشخصية الدينية
On one hand, the religious personality,
ومن ناحية أخرى، الرجل
and on the other hand, the man.
كان النبي صلى الله عليه وسلم نبي الله في جميع المواقف
The Prophet peace and blessings be upon him was the Messenger of Allah in all situations,
عندما صلى
when he prayed,
وعندما سار
when he walked,
وعندما طهر نفسه
when he purified himself,
وعندما كان مع زوجاته.
and when he was with his wives.
بقي نبي الله في جميع الأوقات.
He remained the Messenger of Allah at all times.
لأننا إذا قسمنا هذه الجوانب
Because if we separate these aspects,
.يصبح بعضها صحيحًا بينما يُنظر إلى البعض الآخر على أنه مجرد تاريخ أو سنة
some become valid, while others are viewed as mere history or tradition.
.كل عمل من أعمال رسول الله صلى الله عليه وسلم كان وحي من الله
Every action of the Messenger of Allah peace and blessings be upon him was divine revelation.
وكل عقوبة مقررة صدرت بنور إلهي
Every prescribed punishment was issued with divine guidance.
.وكل عمل كريم منه صلى الله عليه وسلم كان وحي الهي
And every noble act of him, peace and blessings be upon him was divine inspiration.
.لا يمكننا فصل النبي صلى الله عليه وسلم
We cannot separate the Prophet peace and blessings be upon him.
May peace and blessings be upon him and his family.
O Lord, increase us by his virtue.
And raise us, O our Master, through his remembrance.
And grant us the ability to mention him in gatherings.
When you love our Master Muhammad peace and blessings be upon him with knowledge,
you will find that your heart is what controls your mind.
This does not mean that we ask you to suppress your mind in the name of love.
On the contrary, you must be certain and reassured about what you see and read
during your journey of getting to know our Master Muhammad, peace and blessings be upon him and his family.
But let your heart guide your mind when it reads something
that appears, on the surface, to diminish the status of the Messenger, peace and blessings be upon him.
Let it direct you towards learning
seeking different explanations, and consulting scholars who are both devoted and connected through an unbroken chain
to our Master Muhammad, peace and blessings be upon him and his family.
Therefore, in this episode, we will examine
several issues raised by Orientalists and detractors
who have sought to undermine the status of our master Muhammad peace and blessings be upon him and his family
Some scholars have not been successful in responding to these claims
but we will attempt to provide responses that align with the true stature of our master Muhammad peace and blessings be upon him and his family
O mercy of Allah, I am fearful and trembling.
O Blessing of Allah, I am destitute and burdened.
I have no deeds to present to the All-Knowing,
except my immense love for You and my faith.
Dalil Al-Khayrāt (The Guide to Goodness)
Episode 21
Examples for Understanding the Prophet's Infallibility.
The first gateway to doubt and skepticism is the misinterpretation of Quranic verses
that suggest reproach or correction,
or that imply that our Master Muhammad, peace and blessings be upon him and his family, makes mistakes and rectifies them.
Some people have fallen into doubt and uncertainty
because when they encountered certain Qur'anic verses,
they failed to interpret them in a manner befitting the lofty status of the Prophet peace and blessings be upon him and the rank of Prophethood.
For example, when they came across the verse: "And He found you lost and guided you" (Qur'an 93:7),
some interpreters unfortunately
as recorded in some exegeses,
claimed that "He found you lost"
meant that the Prophet peace and blessings be upon him was astray from faith and Islam, and that Allah then guided him.
This interpretation falls into the realm of doubt and confusion.
How can one attribute misguidance or disbelief
to who was a Prophet even before creation itself?
It is a fundamental tenet of our faith that Prophethood is a divine gift, not something acquired through effort.
Prophet Jesus, who said
as an infant in the cradle: "He has given me the Scripture and made me a Prophet."
Likewise, Prophet Yahya was commanded: "O Yahya, take the Scripture with determination," and Allah says, "We gave him wisdom"
Many Prophets before them were granted Prophethood from the moment of their birth.
So how can anyone claim that the Prophet peace and blessings be upon him was ever astray?
The rank of Prophethood is far too exalted for such a claim.
Prophethood and divine protection (ʿiṣmah) necessitate that all Prophets and Messengers be free from any deficiency or flaw.
Yet, some have misunderstood these matters.
"Did he not find you an orphan and give you shelter?" Yet, He did not say, "give you shelter directly."
"And He found you lost and guided you." Yet, He did not say, "guided you directly."
"And He found you in need and made you self-sufficient."—Yet, He did not say, "made you self-sufficient directly."
What does this omission signify?
The absence of the pronoun "you" led me to understand that these actions are influenced by two perspectives.
One perspective is from Allah towards me.
One perspective is from Allah towards me.
That I serve as a medium in guiding creation.
And in their spiritual well-being.
And another perspective is from me to you.
Meaning, He guided me so that I may guide you.
Meaning, He guided me so that I may guide you.
Thus, the righteous saints and pious scholars who recognized the ranks of the prophets
and whom Allah honored by removing doubt and skepticism regarding the prophets and messengers,
interpreted these verses in a way that befits his status.
For example, from the interpretations, the explanation of our Master Junayd al-Baghdadi, may Allah be pleased with him,
who said, "He found you wondering how to guide creation to the truth."
He was a prophet and knew that he was a prophet.
His blessed chest had been opened
He saw the Angel Gabriel
And he did not feel surprise, fear, or hesitation.
He knew.
But he was wondering,
how to guide creation to the truth.
And among the saints, some said
The thing became confused, meaning it got mixed up
It is said that the milk got lost in the water, meaning the milk mixed with the water
So "And He found you lost and guided you" means that you were mixed with the people,
they did not know your rank or status, so He guided them through you and guided them to you.
O Allah, exalt his status, clarify his proof, manifest his argument, and make his virtue evident.
Accept his intercession for his nation, and allow us to follow his Sunnah, O Lord of the worlds.
One of the Hadiths some people use to argue that Prophet Muhammad peace and blessings be upon him,
was a human who could make mistakes and be correct is the narration of pollinating date palms.
In this Hadith, the Prophet peace and blessings be upon him said: "You are more knowledgeable about your worldly affairs."
There is an important reality: results are created by Allah, while causes and means are merely external factors.
Causes are followed by outcomes, but not necessarily as a direct consequence of them.
The Companions understood this.
They knew that results are not inherently produced by causes but rather occur alongside them by Allah's will.
This is the belief of Ahl al-Sunnah. They said, "Then shall we abandon causes"
The Prophet peace and blessings be upon him replied, "Try it." So, they experimented.
When they did, the date palms did not bear fruit.
They were unproductive.
They informed the Prophet peace and blessings be upon him and said, "You told us such and such."
He responded, "You are more knowledgeable about your worldly affairs."
Some took from this that the Prophet had no expertise in worldly matters.
That he only had knowledge of the Hereafter.
However, the Prophet peace and blessings be upon him possessed knowledge of all disciplines.
He is, in fact, the source of all knowledge.
As Allah says: "And He taught you what you did not know." (Qur'an 4:113)
What does "And He taught you what you did not know" mean?
In Arabic, the word "what" implies generality.
That is why the Prophet peace and blessings be upon him said in a Hadith recorded by Bukhari and Muslim:
"There is nothing I have not seen except that I have been shown it." This is the language of the Arabs, supported by textual evidence.
This is why the Ash‘ari scholars stated:
What did they say? They said:
A cause is something by which an event occurs alongside it, not because of it.
Pollination and fruit-bearing.
Happen when the male and female flowers of the date palm meet.
They occur with that meeting, not because of it. So, what actually causes the effect?
It is Allah, the Almighty.
For there is no power nor strength except with Allah.
The Prophet peace and blessings be upon him wanted to teach them this lesson practically.
He was warning them not to neglect causes entirely.
"You are more knowledgeable about your worldly affairs."
Meaning: You understand that causes are linked to outcomes.
So why did you abandon this practice? I only taught you this principle.
This does not imply that the Prophet peace and blessings be upon him had less knowledge far be it from him!
Rather, one should be ashamed to think that the master and most knowledgeable of creation,
the one who was granted knowledge of the Preserved Tablet and the Divine Pen,
the foremost scholar,
would claim that others knew more than him.
No one is more knowledgeable than the Messenger of Allah.
This incident was exaggerated beyond its actual significance.
If placed within the broader framework of Shariah, no confusion arises.
For Shariah is perfectly coherent.
The Prophet peace and blessings be upon him acted with wisdom and intent in this matter.
It was only in this unfortunate era that people fixated on such matters.
In these difficult times, people have started dwelling on such issues due to the decline of knowledge.
Few now view Shariah as a complete and integrated system.
Each group selects certain points and clings to them as their sole religious foundation.
O Allah, I ask You to guide me to take what is best in what You know and to abandon what is worst in what You know.
I ask You to guarantee my sustenance.
Grant me detachment in sufficiency and a clear way out of every doubt.
And grant me success in every argument through the truth.
Some attempt to use incidents from his noble biography, peace and blessings be upon him,
to cast doubt in the hearts of Muslims regarding his conduct, peace and blessings be upon him and his family.
علينا أن نكون حذرين للغاية، وألا نقع في فخ الدعاية الغربية بأي شكل من الأشكال.
لأنها نفاق محض.
أعني أنك لا تستطيع الحكم على أي موقف
بعد ألف سنة.
لأن الواقع مختلف تمامًا
Many doubts are raised, like: "Why did he marry Lady 'Aisha at the age of nine?"
"How can a man marry a child who is nine years old? This is inappropriate!"
Then scholars come and try to clarify, saying: "No, they meant nine years after puberty."
Meaning, if she reached puberty at nine, adding another nine makes it 18 years old.
We keep debating, but what is established is that he married her at nine.
So how do you explain it and remove this doubt?
لدينا هنا في الغرب مفهوم مختلف عن سن المراهقة او الشباب المبكر
. حيث يمتد حتى سن الثلاثين أو منتصف الثلاثين
الناس كانوا يصلون لمرحلة النضج عندما يكتمل فكرهم، وهذا هو الأمر
المراهقة هنا تمتد حتى سن الأربعين ! لم يكن هناك إطالة مصطنعة لفترة المراهقة
لدينا الآن نوع معين من البشر، وأعتذر عن قول ذلك
يطلق عليهم فرق "البيتلز"
أعمارهم أربعون أو أكثر، يتزلجون على الألواح، يحملون زجاجات ماء، بلا مسؤولية
لا يريدون أن يكبروا أو يتحملوا المسؤولية، لا الرجال ولا النساء
فكيف يمكنك الحكم من هذا المنظور على ما حدث قبل أكثر من ألف عام
كان الناس يعيشون في ظروف مختلفة
أنا متأكدة وعلى يقين
أنه لو انعكس الأمر
وأراد أحدهم من الزمن السابق
أن يحكم على واقعنا
فإنه حتما سيسخر منا
This rational understanding, which seeks to defend the status of our master Muhammad, peace and blessings be upon him and his family,
from such misconceptions, is indeed commendable.
However, in reality, there is a superior understanding one based on faith in his infallibility, peace and blessings be upon him,
and the fact that he does not speak from desire.
His marriage was decreed by revelation. For instance, when he married Lady Aisha, as recorded in Sahih al-Bukhari,
she was gifted to him on the day of consummation.
He said to her, “I saw your image in a piece of silk brought down by Jibril.”
This means: I married you, was given glad tidings of this marriage, and you were divinely appointed as my wife.
The Prophet does nothing except by the command of his Lord.
Do you think his Lord would command him to marry 'Aisha, and he would respond, “Wait until she grows older, O Lord”?
If you were in the Prophet’s place, what would you do?
If Allah commands and reveals to you to marry a certain person,
would you say, “O Lord, wait until she grows older”
These are the actions of prophets.
Prophets do not act like us,
with ordinary human behavior.
Then why do you not object to Prophet Ibrahim,
who told his son the beloved child Allah granted him after he had passed a hundred years
that he saw in a dream that he was commanded to sacrifice him
That should be even more objectionable,
for prophets act only by revelation.
Since prophets act only by revelation,
whether he married her at nine, ten, or eighteen makes no difference.
The Prophet did not act out of personal choice he followed divine command. We, however, act on our own will,
making choices, weighing matters but the Prophet acted by revelation.
His entire life was guided by revelation, direct command he would say, “I did this by direct command.”
Meaning the angel commanded him directly to act.
Yet people would question him, “Why did you do this?”
And he would answer, “By direct command.” That was the response.
So why did the Prophet marry Lady Aisha at nine years old? By direct command from Allah.
The same applies to what happened with Zainab, as mentioned in Surah Al-Ahzab,
when Zayd divorced her these events all occurred by divine revelation.
By divine command.
That is, he married her, as he did with all his other wives none of the Prophet’s marriages were based on personal choice; they were decreed by revelation.
To judge these actions through ordinary human reasoning
is unreasonable.
If someone were to propose a nine-years-old girl to you for marriage,
while you yourself had children older than her, it would be unacceptable.
Why? Because you assume the Prophet was like an ordinary human being.
But remember he was a human who received revelation.
If his marriage was by divine command, then do not object.
If you object, you are doubting revelation.
And doubting revelation
leads to doubting prophethood itself.
This assumption that he was just an ordinary human has led us to question many things,
even the issue of the Prophet’s urine. The consensus is that his urine was pure.
Not just our Prophet
but all Prophets. Everything from them is pure, unlike others.
So when we say the Prophet’s urine was pure,
people become outraged, why?
In earlier times, our ancestors knew this without controversy.
For if the Prophet was unlike us, then of course his body was pure.
How could he physically ascend beyond the Sidrat al-Muntaha while carrying impurity? Impossible.
Even the Preserved Tablet states, “None shall touch it except the purified.”
Purified in body and soul.
Thus, everything within the Prophet was pure
as with all Prophets.
Even Prophet Isa, who remains in the second heaven in his earthly body, is not carrying impurity how could he?
O Allah, send blessings upon our master Muhammad and upon the family of our master Muhammad, as many times as he has been blessed.
O Allah, send blessings upon our master Muhammad and upon the family of our master Muhammad, as many times as those who have not blessed him.
O Allah, send blessings upon our master Muhammad and upon the family of our master Muhammad, in a manner befitting his due.
O Allah, send blessings upon our master Muhammad and upon the family of our master Muhammad, in the most fitting way he should be blessed.
O Allah, send blessings upon our master Muhammad and upon the family of our master Muhammad, until no blessing remains unwritten for him
The outward purity of our master Muhammad, peace and blessings be upon him,
is linked to his inner purity.
For he is free from sins, peace and blessings be upon him and his family.
Sometimes, an action is attributed to the one upon whom it was acted. For instance, in the Qur'anic verse:
"And they converse secretly in sin, transgression, and disobedience to the Messenger."
To whom was the disobedience attributed here? To the Messenger?
Did it originate from him, or was it committed against him?
"Disobedience to the Messenger" means their disobedience of the Messenger.
Then, the Hadith of Lady 'Aisha was mentioned:
She said, "The Messenger of Allah, peace and blessings be upon him, would command them with what they could bear."
They said, "O Messenger of Allah, we are not like you."
"Indeed, Allah has forgiven you for what preceded of your sins and what is yet to come."
The Companions, at one point, thought that this meant the Prophet had sins that were forgiven.
Lady 'Aisha said that he became angry to the extent that his anger was visible on his face. But why was he angry?
Because they attributed sin to him.
As if it had been committed by him, so he became angry until it showed on his face.
Then he said, "I am the most God-fearing and the most knowledgeable of Allah among you."
On the Day of Judgment, every messenger will say, "I did such and such."
For example, our Master Adam will say, "I ate from the tree."
"I cannot intercede."
Our master Noah will say, "I asked Allah for something I had no knowledge of."
Our master Ibrahim will say, "I told three untruths."
Our master Musa will say, "I killed a person."
Jesus did not mention any sin for himself.
Yet, how is it that our Master Jesus will say, "I will guide you to a servant whom Allah has forgiven for what preceded of his sins and what is yet to come"?
Does this mean that the Prophet had sins that were forgiven? If that were the case,
wouldn’t Jesus himself be more deserving, since he did not mention any sin for himself?
The correct meaning that fits this context is: "Go to Muhammad."
"Go to Muhammad and seek his intercession, because the one whose intercession was accepted for you in this world"
"will have his intercession accepted for you here as well."
Meaning, if Allah forgave his people
for what they did to him, and then forgave them because of his seeking forgiveness for them,
then wouldn’t He accept his intercession here as well? He is more deserving. But as for me, Allah knows best.
I was not nominated for this position, and thus, the issue is resolved.
The Messenger, peace and blessings be upon him, is the Imam (leader) of this Ummah.
And always, the Imam in prayer bears the mistakes of the worshippers.
According to the greatest Imam, Abu Hanifa,
as long as the follower hears the Imam reciting Al-Fatiha, he does not recite it.
Why? Because the Imam’s recitation is considered a recitation on behalf of the followers. If they make mistakes, the Imam bears them.
Thus, the mistakes of the Ummah are carried by our Master, the Messenger of Allah.
Allah, the Almighty, told him: "O Messenger of Allah, as an honor to you, I will forgive the sins of your Ummah."
For this reason, the grammarians said that the phrase "That Allah may forgive you your past sins"
originally meant "the sins of your Ummah", but the word "Ummah" was omitted.
The omitted noun was replaced by the pronoun "your", making it "your sin."
Thus, the pronoun here is linked to the omitted noun.
And this is the interpretation I find most convincing.
This is confirmed by a hadith narrated by Imam Muslim in his Sahih.
The Prophet, peace and blessings be upon him, frequently said before his passing
Lady 'Aisha asked him, "O Messenger of Allah, what are these words that I see you saying frequently?"
"Why do you seek forgiveness?"
He replied, "Allah has placed a sign for me regarding my Ummah. When I see it, I say these words."
Then he recited: "When the victory of Allah has come and the conquest,"
This is the sign: "And you see the people entering into the religion of Allah in multitudes.
Meaning, when you see people entering Islam,
seek forgiveness for them so that Allah may accept them and admit them.
Thus, the sign pertains to the Ummah, not to him personally.
So even though the word "sin" is attributed to him,
what is actually meant is what was committed against him.
The proof of this is found in Surah Ghafir,
where Allah says: "So be patient. Indeed, the promise of Allah is truth. And ask forgiveness for your sin and exalt [Allah] with praise of your Lord in the evening and the morning."
Here, Allah begins the address with "So be patient", which is a phrase of comfort for the Messenger of Allah.
This confirms that the sin was committed against him, not by him.
For it would not make sense for someone to sin and then be told, "Be patient."
In the same Surah,
"So be patient. Indeed, the promise of Allah is truth. And whether We show you some of what We have promised them…"
Who is the warning directed at? At them.
"or We take you in death, to Us is their return."
As for the Prophet, peace and blessings be upon him, he had no sin.
For example, if a child does something blameworthy,
and someone goes to his father,
saying, "Your son did such and such,"
but out of respect for the father, he does not hold the child accountable.
Similarly, Allah forgave our sins as an honor to the Messenger of Allah, as if they were his own sins.
The Prophet, peace and blessings be upon him, was known for his humility before Allah.
He would say: "O Allah, forgive my errors, intentional and unintentional, my private and public sins, my seriousness and my jest."
And at the end, he would say, "And all of this is upon me."
He did not say "from me", but "upon me", meaning from what was presented to him of his Ummah’s sins.
All of this was upon him, as he was concerned for these matters.
This is why he said:
"Indeed, a veil comes over my heart, so I seek Allah’s forgiveness a hundred times."
So what is this veil?
It is a heaviness upon his heart a sorrow or grief It means that the Prophet experiences distress or sorrow
when he sees the actions of his Ummah and something displeasing, so he seeks forgiveness to erase these sins.
O Allah, send blessings upon our master Muhammad, a prayer that saves us from all trials and calamities.
That fulfills all our needs.
That purifies us from all sins and raises us to the highest ranks.
And delivers us to the ultimate ends of all goodness in life and after death.
Some may say that there are opinions contrary to what has been presented.
In truth, we are using a methodology that prioritizes
respect for our beloved Prophet over all else.
Because the polite person opens a new understanding from Allah
That aligns with the status of our master, Prophet Muhammad peace and blessings be upon him and his family
As in the following examples
The Prophet peace and blessings be upon him says, "Say, I do not own harm or benefit for myself," and stops
The Prophet peace and blessings be upon him says, "Say, I do not own harm or benefit for myself," and stops
"Okay, where’s 'except what Allah wills' and not the rest of the verse like this: 'except what Allah wills,' and He has willed that his dominion
He gave him Al-Kawthar, He gave him the keys to Paradise, He gave him intercession, He gave him the message,
He gave him mercy for the worlds,
He gave him the abundant basin, the praised station, and He gave him the means and excellence
He gave him the abundant basin, the praised station, and He gave him the means and excellence
He gave him the treasures of the earth. How can it not be complete then?
Say: 'I do not possess for myself any benefit or harm,' and remain silent. Complete the verse."
Say, "I do not know what will happen to me or to you. I follow only what is revealed"
So when he followed what was revealed to him, he came to know. Thus, the Prophet negated personal knowledge
And affirmed knowledge by revelation. So when they bring you part of the verse and don’t complete it, that’s the work of disbelievers
This is not the work of believers
The Prophet peace and blessings be upon him made himself, or rather Allah made him, an example and a role model for his nation
In declaring himself reliant on Allah’s grace and strength
Relying on the grace and special selection that Allah has previously granted him.
Meaning, “Oh Lord, I do not rely on my deeds. I rely on Your favor.”
You are the One who established me in this station. You chose me and You selected me.
When the Prophet, the possessor of prophecy and the message, this great Prophet
When he says, "Even I will not enter paradise by my deeds"
It makes us be respectful with our Lord and not boastful
This is because it teaches us manners, not because he doesn’t enter paradise by his deeds
No, on the contrary, it is the Prophet peace and blessings be upon him
His nation is honored for his sake, not because of deeds
The matter is greater
Your deeds may not lead you to enter paradise
None of us will enter paradise by our deeds
But we might enter, and we might enter through the intercession of the Prophet
So, is the work more hopeful or his intercession more hopeful with Allah?
His intercession is more hopeful because it guarantees for me what the truth did not guarantee through deeds
O Allah, grant us life according to his Sunnah, and let us die upon his faith
And gather us in his group
And bring us to his pond, and let us drink from his cup without disgrace, regret, or complaints
Nor changing, altering, nor causing fitnah, nor being tested. Ameen, O Lord of the Worlds
These are some examples of the methodology for preserving the honor of the Prophet when interpreting texts related to him, peace and blessings be upon him.
This approach acknowledges the limitations of human understanding when confronted with texts
that, on the surface, may appear to diminish his esteemed status.
It then seeks to interpret them with love, reverence, and respect.
The statements made by the Master of all creation, peace and blessings be upon him,
the leader of the prophets and messengers,
were spoken in specific contexts,
under particular circumstances, and at designated times.
He also conveyed Hadiths and reports that present a different perspective.
Thus, we must reconcile these narrations, considering both the aspects of warning and conveying the message.
For instance, as mentioned in Sahih Muslim, when the Prophet addressed his companions:
"O Fatimah, daughter of Muhammad, act righteously, for I can avail you nothing before Allah."
"O Safiyyah, daughter of ‘Abd al-Muttalib! O Banu Ka‘b ibn Lu’ayy!"
He addressed individuals specifically and others generally, saying, "Act, for this is a position of warning."
However, he was both a warner and a bringer of glad tidings.
In moments of glad tidings, he reassured,
"O Fatimah, you will be the first of my family to join me."
When Ukasha asked, "O Messenger of Allah, pray that I be among them,"
notice his etiquette—he asked for a supplication.
The Prophet, peace be upon him, having divine permission,
responded, "You are among them," without saying, "O Allah, make Ukasha among them."
"You are among them."
As Allah Almighty said: "And whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it." (Surah Al-Hashr: 7)
He did not say, "What the Messenger brings from me,"
but rather stated it absolutely, as a direct divine command.
This demonstrates the absolute truth of his knowledge,
which Allah intended as a complete revelation for humanity.
All of it was placed within the heart of Prophet Muhammad.
He is the one upon whom the Quran was revealed, the noble Prophet.
Allah declared that He sent it down upon his heart.
He was the one to whom Allah disclosed the mysteries during the Night Journey
"So He revealed to His servant what He revealed." (Surah An-Najm: 10)
Allah described him: "His sight did not swerve, nor did it transgress." (Surah An-Najm: 17)
What granted him such refinement before the Divine Presence?
Was it not because there is a secret behind this noble being?
Yet some claim he was merely a human like us, a messenger who delivered the message and departed.
How can such people presume to comprehend a secret from the secrets of the Messenger?
Only through love for him do we gain insight into his realities.
Our understanding deepens in proportion to our love for him.
Indeed, he is the secret of secrets, the cure for all afflictions, and the light of lights.
He is the source of all goodness in this life.
As Imam al-Shafi‘i said,
there is no visible or hidden blessing, whether worldly or spiritual, except that it stems from the Messenger of Allah.
For he is the cause of all these gifts.
This is the profound secret the secret of secrets.
We ask You, O Allah, by the light of Your Countenance that fills the pillars of Your Throne,
to plant in our hearts the knowledge of You, so that we may know You as You deserve to be known.
As befits Your majesty and grandeur.
May peace and blessings be upon our Master Muhammad, the Seal of the Prophets and the Leader of the Messengers,
and upon his family and companions.
All praise is due to Allah, Lord of the Worlds.
He is our sufficiency and the best disposer of affairs. There is no power nor strength except with Allah, the Most High, the Most Great.
In conclusion, we want to emphasize that this episode
The purpose of it was to present a method you can use when you stand before an ayah or hadith
You approach it with good opinion of the Prophet, peace be upon him and his family
And come to know him with love and respect
Even if there are differing opinions
And others try to convince you using eloquent words
You are fortified by the knowledge that he, peace and blessings be upon him and his family, is infallible
And does not speak from his own desires
And that he receives revelation, even though outwardly he is a human like us
The truth is, what we see today of disrespect towards him
And lack of manners in speaking about him
It is one of his miracles, peace and blessings be upon him and his family
Because he hears all this from some of his nation
Yet he still has mercy on them and asks Allah for forgiveness for them
And the continuity of his mercy, peace and blessings be upon him, after his passing
His passing reflects a reality that Muslims today do not experience
That our master Muhammad, peace and blessings be upon him, is still alive in his barzakh
This is something we will learn more about in our next episode, God willing
We invoked Salawat on the Prophet (peace be upon him) more than 187 times in this episode.
