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Peace be upon you and the mercy of Allah and His blessings. May Allah bless you on this great day, the Day of Arafah, and guide us all to accepted obedience.
Our topic today will satisfy the mind and touch the heart, making you read the Quran with a new mindset, by the permission of Allah the Most High. This talk is titled "The Exalted Nature of Quranic Discourse."
For we, dear brothers, are on a journey of certainty, establishing faith step by step. In our previous sessions, we discussed the evidence of Allah's existence, and interspersed with this talk were methodological benefits and responses to what is described as scientific theories proposed by their proponents as alternatives to Allah's creation of the universe and life. The discussion on this axis has not yet ended; we have not yet finished discussing the divine existence and responding to objections, for there are methodological benefits that we are still eager to share with you.
However, today, on the Day of Arafah, I wanted to speak about another axis, which is proving the divine origin of this Quran, that this Quran is from Allah, the Most High. This topic, we intend to elaborate on it in its place in the Journey of Certainty, by the permission of Allah, one of the most enjoyable and important topics. But today, I wanted to shed light on an aspect that I think has not been given its due in lectures and books that discuss the topic of the Quran and the miraculous nature of the Quran. I wanted to speak about this topic only to draw your attention to it, and I had previously spoken about a simple aspect of it in the competition "Tibyan for Everything" Season 1 for those who followed us in that competition. Today, God willing, we will gather the scattered parts of this topic and discuss it more than we did in the days of the "Tibyan for Everything" competition.
Now, dear beloved, there is a beautiful saying by Ibn Taymiyyah in which he says: "The more people are in need of something, the more generous Allah is with it." A great statement that must be paused at. However, in short, people need prophecies and revelation for the rectification of their worldly and hereafter affairs. You see that Allah, the Most High, presents decisive evidence and conclusive arguments for the truthfulness of His prophets, peace be upon them, so that the affair of the truthful prophet cannot be confused with the affair of a false claimant of prophethood.
Imam Abu Ja'far al-Tahawi has a beautiful saying: "There is no doubt that miracles are a valid proof, but the proof is not confined to miracles, for prophethood is claimed by the most truthful of the truthful or the most deceitful of the deceitful, and this cannot be confused except by the most ignorant of the ignorant." Look: "For prophethood is claimed by the most truthful of the truthful or the most deceitful of the deceitful, and this cannot be confused except by the most ignorant of the ignorant." He said: "Rather, the circumstances of both are known from them and known by them, and no one has claimed prophethood from among the liars except that there has appeared from him ignorance and deceit and debauchery and the possession of the devils over him, which has appeared to anyone with the slightest discernment." And we will see this today, God willing.
Regarding the Quran, dear brothers, the most important aspects of its miraculous nature are its eloquence, rhetoric, and expression, which is not our topic today. However, I mention here an important benefit that Ibn Ashur clarified when he said, "Or do they say he fabricated it? Say, 'Then bring ten chapters like it, fabricated, and call upon whom you are able besides Allah if you are truthful.'" Look, dear brothers, the verse challenges them to bring ten chapters like it, fabricated. Pay attention, not fabricated like it, no, like it, fabricated, meaning like the Quran in the eloquence of speech and its fluency, fabricated means the challenge does not require them to bring sound and beneficial meanings, no, bring stories, bring fabrications, bring false speech, it is not a condition that they be truths or high meanings like the meanings of the Quran and its truths, but the challenge is that you justify these fabrications with the eloquence and fluency of the Quran. The challenge until the Day of Judgment.
Thus, the greatest challenge, dear brothers, is...
At the beginning, I mentioned to you that the greatest challenge is with the eloquence of the Quran, its structure, and its expression. Our talk today is not about this aspect, but rather it is related to the meanings and a special aspect of the meanings, which is the exalted nature of the Quranic discourse. That is, you see in the Quran a discourse of a Lord, exalted, complete in attributes, to a human, and even if he is a messenger, he does not transcend the station of servitude to Allah, a human servant who is afflicted with weakness. This is the meaning of the exalted nature of the Quranic discourse. You notice clearly in the Quran that it is a discourse of a Lord, exalted, complete in attributes, to a human, and even if he is a messenger, he does not transcend the station of servitude and is afflicted with weakness because he is human in the end.
So that we may understand the intended meaning more, dear honorable ones, let us draw the darkness so that we can distinguish the light. Let us take examples from liars who claimed prophethood and see the books they fabricated, to see how they were obsessed with glorifying themselves, how they were the center of these fabricated books, not Allah, the Most High, to the extent that they claimed the descent of Allah into their beings and denied their weak humanity.
Now we need to take examples from the darkness so that we can see the light more clearly afterwards. Two examples followed by millions of people, unfortunately, are: Mirza Ghulam Ahmad Qadiani, the founder of the Qadiani sect, and Hussein Ali Nuri Mazandarani, who titled himself Bahaullah, the founder of the Baha'i sect. Qadianism and Baha'i faith.
We begin with Qadiani, who was strongly supported by Britain. He wrote a book titled "Jihad in Islam," in which he presents jihad according to the wishes of the British occupation. This Qadiani, our brothers, had a book titled "The Reality of Revelation," translated by Abdul Majid Amir. I will now share some excerpts from it with you.
Qadiani says: "Now, I record some of the divine inspirations." Among them, he mentions that Allah says to him: "Good tidings to you, O Ahmad, you are My chosen one, and your secret is My secret. I support you, I protect you, I make you an Imam for the people. Would the people be amazed? Say, He is Allah, the Amazing, He is not questioned about what He does, and they are questioned."
Of course, you will notice the confusion, the nonsense, and the theft from the verses of the Quran. This is very common with Qadiani, stealing from the verses of the Quran and mixing them with his words to give his writings an aura of authority. However, the point of reference for us today, brothers, is to look at the glorification with which he glorifies himself and elevates himself above the status of humanity and servitude to Allah.
Qadiani continues that Allah says to him: "You are to Me like My Oneness and My Exclusivity. It is time for you to be known and recognized among the people. You are to Me like My Throne, you are to Me like My Son, you are to Me in a position that the creation does not know. When I am angry, you are angry, and whenever I love, you love. We have sent him close to Qadian, you are the Messiah who does not waste time, like a pearl like you that does not waste."
Qadiani continues that Allah said to him: "I have revealed My name to you and unveiled the spiritual world to you. You will live eighty years or more by five or four, or you will be reduced to the same." (80, 4, 69, 69). There is a complete book titled "The False Prophecies of Qadiani," which you can find on the Durrus Sunnah website, and it contains many jokes of this kind.
Qadiani continues that Allah the Almighty said to him: "And I bless you with great blessings, even the kings are blessed by your clothes. You have the revelation of My name." Until he says: "O enemy, the sword of the angels is unsheathed before you, but you do not know the time. It is not good that someone should fight the manifestation of Allah." Meaning, Qadiani claims that he is the manifestation of Allah, glory be to Allah above what they say.
Qadiani also claims that Allah said to him: "We bring you good tidings of a boy, a manifestation of truth and exaltation, as if Allah descended from heaven, God forbid. We bring you good tidings of a boy, an extra for you, may Allah glorify you and raise you." Qadiani claims that Allah said to him: "O Ahmad, your name is complete, and My name is not complete. Blessed are you, O Ahmad, and truly blessed is what Allah has blessed you with. Your affair is amazing, and your reward is near." He claims that Allah said to him: "Glorified be Allah, you and your purity, how can He leave you?"
Qadiani says: "I saw myself in a dream as the eye of Allah, and I was certain that I am He, meaning with the eye of Allah, the return of the shadow to its origin and its immersion in it." Qadiani says: "And whoever praises me and does not leave the kind of praise, he dies. And whoever denies this statement has angered the Merciful, so woe to him who doubts and breaks the covenant."
As for Hussein Mazandarani, the founder of the Baha'i faith, he wrote a book titled "The Most Holy," and among what is said in it: "If you have understood the favor that you show from Allah, you will ask Him to establish you by His establishment on your secrets, for that is a great, invincible strength that this Mazandarani cannot establish himself on the throne of one of you, that you drink a cup of water with you is greater than that every soul drinks the water of his existence, yes, everything."
"O my servants, you understand how great it is for Him to reveal to you that He drinks a cup of water with you." He says: "We entered the office of meanings and explanation when they were heedless of the possibility, and we saw what the Merciful had sent down, and we accepted what He had given me of the verses of the Sustainer, the Ever-Living." In his book titled "The Most Holy," he says: "O assembly of explanation, fear the Merciful, then look at what He has sent down." In another position, he said: "The qibla is only what Allah shows, whenever it turns, it turns until it settles, thus it descended from the Lord of the Great Vision when He wanted to mention this greatest vision." Meaning, your qibla is Mazandarani, meaning Mazandarani is your qibla.
Now, brothers, after we have seen this darkness, after we have seen how a claimant to prophethood glorifies himself, claims inherent sanctity that does not fade, and makes it the axis of his book, which he claims to be divine inspirations, let us see the light in the exalted aspects of the Quranic discourse. We will seek this exaltation in 12 axes, and we will come with examples from the Quran for each axis, and we leave it to you, brother, to contemplate them whenever you read the Quran by the permission of Allah. You will find a different pleasure after you sit with us in this session whenever you read the Quran.
The first axis: The honor of the Prophet with Allah is conditional on his obedience to Allah, and if he disobeys, he will be deprived of this honor. Because the centrality in this Quran is to Allah, the talk about Allah is the axis of the Quran. We come with some verses:
Imagine, all of this testifies to a certain meaning that the Quran links the honor of the Prophet, peace be upon him, to his obedience to Allah, because the centrality is to Allah, the axis of the Quran is the glorification of Allah, the Exalted, and not the person of Muhammad, peace be upon him.
This last verse takes us to the second theme: that the Quran attributes the favor to Allah the Almighty, even in what appears to be a favor to the Prophet, because the centrality is once again to Allah, glorified and exalted be He.
Look at the verse: The steadfastness is from Allah, glorified and exalted be He. Yes, the Prophet was steadfast for 23 years, he did not waver from his principles, he did not waver from his faith, a great matter indeed. However, the Quran attributes the favor in this to Allah, glorified and exalted be He.
In the Battle of Uhud, the Prophet, peace be upon him, fell into the pit that Abu Amir the wicked had dug, his armor was broken, his forehead was gashed and blood flowed from it, his uncle was killed. Yet, his companions took care of him when chaos ensued, the archers descended from the mountain, and Khalid ibn al-Walid encircled the Muslims, and the companions dispersed from the Prophet, peace be upon him. They expected that when he returned to the city, he would say to them: "You advised me to go out, and you saw what happened to me, my forehead was gashed, my armor was broken, and you left me to my enemies until they cut me off and torment me." No, he did not do anything of the sort, peace be upon him, but he was lenient with them and did not rebuke them. And when he heard that the polytheists were preparing to invade the city, he went out to them, peace be upon him, he encouraged the companions, he urged them and raised their spirits, so they went out with him, ashamed of what they had done to him in the Battle of Uhud. Look now at this great leniency, this wisdom, this compassion from the Prophet, peace be upon him, a great favor. However, what does the Quran say? Allah the Almighty said: "And by the mercy of Allah, you dealt with them gently. And if you had been severe and harsh-hearted, they would have broken away from about you; so pardon them and ask forgiveness for them, and consult them in the affair. And when you have decided, then put your trust in Allah. Indeed, Allah loves those who put their trust in Him." Notice then the Quran attributes this gentleness and leniency from the Prophet, peace be upon him, to the essence of Allah, glorified and exalted be He, even though He had previously praised the companions who responded to Allah and the Messenger after what befell them of wounds: "For those who do good among them and fear Allah, there is a great reward."
Another example: When some tried to deceive the Prophet, peace be upon him, and accuse an innocent person of theft to divert him from their relative, Allah revealed the truth. Allah the Almighty said thereafter: "And if not for the favor of Allah upon you and His mercy, a group of them would have sought to lead you astray. But they lead not astray except themselves, and they harm you not at all. And Allah has sent down upon you the Book and wisdom and taught you that which you knew not. And great is the favor of Allah upon you.".
Another example in the Battle of Badr: When the Prophet, peace be upon him, took a handful of pebbles and threw them, they came into the eyes of the polytheists, not a single eye remained among their eyes but it was entered, and the Muslims overpowered the polytheists and defeated them by the permission of Allah the Almighty. What did Allah the Almighty say? He said: "And you did not kill them, but it was Allah who killed them. And you did not strike, but it was Allah who struck." The attribution of favor is always to Allah, glorified and exalted be He.
Another example: The Prophet, peace be upon him, came to Medina, and you know that the Aws and Khazraj were two large tribes between whom there was enmity and wars in which many were killed, and there were many grudges and problems in the hearts. He, peace be upon him, was able to reconcile between them and unite them as one heart, a great achievement indeed. Yes, but to whom is the favor attributed? The Quran says: "It is He who has supported you with His help and with the believers. And He has united their hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Indeed, He is mighty and wise." That is, O Muhammad, you did not unite their hearts, "but Allah has united them."
In the Battle of Badr, in which the Prophet and the believers were victorious, Allah the Almighty said: "As your Lord brought you out from your house in truth, and indeed, a party of the believers were averse. They argued with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on. And when Allah promised you one of the two groups that it would be yours, and you loved that the one not having the weapons would be yours. But Allah wanted to establish the truth by His words and to cut off the root of the disbelievers."
Notice now, people, the nature of the victor in a battle is to cover up the mistakes and weaknesses of his soldiers, and to ensure that only praises and signs of bravery, nobility, and strength are shown of them. And notice that this hatred of meeting the enemy is a matter that has been folded and replaced by the reinforced victory, and this matter could have been folded and not told in the midst of this victory, and the truth would not appear, nor would it appear in human measures to immortalize the memory of this weakness that befell some of the companions, nor in mentioning it at that time when the verses were revealed and the enemy was lurking, these verses would reach him and inform him that some of the companions were affected by weakness. But this is a book from a Wise, Knowing Lord who wants to educate the believers, and it is as if the wisdom of mentioning the hatred of some of the companions at first meeting the enemy is to teach those after them, us and those before us and those after us, that in the end they are human souls, despite their greatness, the companions are human souls that weaken and strengthen and need encouragement, so the believers do not despair until the Day of Judgment of emulating them nor neglect to seek help from their Lord, glorified and exalted be He. Notice in all of this the attribution of favor to Allah the Almighty, not to the leader, peace be upon him, nor to the Muslims.
Well then, all of these are examples that the Quran attributes the favor to Allah, even in what appears to be a favor to the Prophet, peace be upon him.
On the other hand, now we come to the third theme: on the other hand, the causation of the disliked things that befall the Prophet is attributed by the Quran to the Prophet. Notice the great situations in which the favor is attributed to Allah. Allah, glorified and exalted be He, is far removed from every defect, above every shortcoming, and no evil is attributed to Him, glorified and exalted be He. If something disliked befalls the Prophet, the causation of this disliked thing is attributed to the Prophet, peace be upon him.
The fourth theme is preventing the Prophet from a matter he desired. The Quran prevents the Prophet from something he wished to attain.
The fifth theme, my friends: The Quran reproaches the Prophet and sometimes indicates disagreement with the Prophet's actions in verses of reproach.
For example, during the Battle of Tabuk, when the hypocrites asked for permission and gave false excuses to stay behind, the Prophet granted them permission, taking their outward appearances and granting them permission. Then Allah the Almighty revealed: "Allah has pardoned you, [O Muhammad], why did you give them permission [to stay behind] until it becomes clear to you who are the truthful and you know the liars."
Now, brothers, I will give you another verse that contradicts what the Prophet peace be upon him did, but I want to give you some background for this verse. Let's enter the context. The Prophet peace be upon him and his story with Abdullah bin Ubayy bin Salul. Okay, the Prophet came to Medina, and the people of Medina were ready to crown Abdullah bin Ubayy as their king. He was a wise man, a respected and honored man among his people. When the Prophet came and the attention turned to the Messenger of Allah, Abdullah was envious. Of course, his glory was gone. He considered that his glory was lost. Instead of being a king over Medina, the Prophet became the leader of Medina. He could have believed and been honored by this great honor that is better than the kingship of the world and be called Abdullah bin Ubayy may Allah be pleased with him. But unfortunately, he harbored hatred for the Prophet throughout his life and thus deliberately sought to harm the Prophet peace be upon him.
The hadiths that we will mention and have mentioned, by the grace of Allah the Almighty, all the hadiths in this session, as we have accustomed you in every lecture by the permission of Allah, are authentic hadiths. Some are good, but today we have only authentic ones, and most of them are from Bukhari and Muslim.
Once, the Prophet peace be upon him went to Abdullah bin Ubayy and spoke to him about Islam. Abdullah replied rudely: "O man, there is nothing better than what you say. If it is true, do not bother us with it in our gatherings. Go back to your home, and if anyone comes to you, tell them about it." Abdullah bin Rawaha said: "Yes, O Messenger of Allah, preach to us in our gatherings for we love that." So, there was a dispute between them, and the Prophet peace be upon him left them.
On another occasion, it was said to the Prophet peace be upon him: "Why don't you go to Abdullah bin Ubayy? Don't worry, O Messenger of Allah, you will find him with these men, or perhaps his hands are on yours." So, the Prophet went to him and rode a donkey. When he approached Abdullah bin Ubayy, he said: "Move away from us, the stench of your donkey has bothered us." Of course, the Prophet peace be upon him was pleasant-smelling and did not think that he would bother them with the stench of a donkey or that he would care about what he rides. But he wanted to harm the Prophet in any way. One of the companions said: "By Allah, the donkey of the Messenger of Allah is more pleasant-smelling than you." And again, there was a dispute between the two groups, and the Prophet peace be upon him left them.
The Prophet went out to Uhud, and a thousand Muslims went with him. Abdullah bin Ubayy, at half the distance, said: "We cannot fight. We have no experience in fighting. We have no interest in fighting." He returned with a third of the army. They said: "If we knew how to fight, we would have followed you. We do not think it is in our interest. We do not think that reform will come through confrontation." So, he returned with a third of the army, and the defeat that occurred or the disaster that occurred at Uhud happened.
On another occasion, a young man from the Ansar and a young man from the Muhajirun had a problem and each struck the other. The Ansari called out: "O Ansar," and the Muhajir called out: "O Muhajirun." When the matter reached Abdullah, of course, it was a fight between two small children. It was possible to end the problem if there was no need to escalate it. But with that, he would take any opportunity to harm the Prophet peace be upon him. When the matter reached Abdullah bin Ubayy, he said: "They have called us to help. If we return to Medina, the honorable will be humiliated." And of course, he was hinting at the Muhajirun, including the Prophet peace be upon him.
His son Abdullah bin Abdullah came. This hypocrite Abdullah bin Ubayy had a faithful, righteous son named Abdullah bin Abdullah bin Ubayy bin Salul. He said: "O Messenger of Allah, in short, if you want to kill my father, let me be the one to do it, because I fear that a Muslim will kill him, and I cannot bear to see the killer of my father walking on the earth. I will kill him, thus killing a Muslim with a disbeliever, and enter Hell." This particular narration is with Ibn Ishaq and is not in Bukhari or Muslim. Allah knows best its authenticity. But the Prophet peace be upon him said: "Rather, we will be kind to him and treat him well as long as he is with us." Al-Tirmidhi narrated a good and authentic hadith that Abdullah bin Abdullah stood by his father at the entrance of Medina and said: "By Allah, you will not escape until you say that you are the humiliated one and the Messenger of Allah is the honorable. By Allah, you will not enter Medina until you say that you are the humiliated one and the Messenger of Allah is the honorable." And he forced him to say it.
Abdullah also said once: "Do not spend on those who are with the Messenger of Allah until they leave him." An agreed-upon hadith.
Also, Abdullah and the Prophet peace be upon him were not inspired in the matter, and he stood preaching to the people and said: "O Muslims, O Muslims, who will defend me from a man who has harmed me in my family?" Meaning, he has harmed me in everything, but this time the harm reached his honor. Many events happened, and Allah revealed the verse of flogging for those who slander chaste, unaware, believing women. But Abdullah specifically escaped punishment because he did not explicitly state the indecency. He did not say the word of indecency. He did not explicitly mention it regarding Aisha may Allah be pleased with her, but he hinted at it and thus escaped this worldly punishment.
Look, brothers, this criminal who harmed the Prophet peace be upon him and constantly sought to harm him in his coming and going over the long years. Of course, after the Prophet's victory in the Battle of Badr, he began to hypocritically show love to the Prophet peace be upon him but was digging from behind. This man died. And Ibn Hajr in some narrations of hadith that we will mention, but I do not know the authenticity of this narration, did not rule that he was the one who made this request to his son. What was the request? His son Abdullah bin Abdullah came to the Prophet peace be upon him and asked the Prophet to give him his shirt to shroud his father in. In a narration, Abdullah himself asked this of his son, and Allah knows best. But what is confirmed in Bukhari and Muslim is that his son came to the Prophet peace be upon him and asked him to give him his shirt. The shirt in their language is like a dashdasha in our days. So, the Prophet peace be upon him stood up and gave him his shirt. Abdullah bin Abdullah was greedy and came again to the Prophet peace be upon him and asked him to pray for his father, to pray the funeral prayer for him.
Who was watching this scene? Uthman may Allah be pleased with him. Here, he could not bear it. He could not bear it. Meaning, it's okay, you gave him your shirt, O Messenger of Allah, it's okay, but you will pray for him? The Prophet stood up to pray for him, and Uthman held him, held his clothes: "O Messenger of Allah, will you pray for him after what he said on such and such a day? Do you remember, O Messenger of Allah, when he said this? Do you remember when he said this? Do you remember when he said this? Do you remember when he said this? Do you remember what he said about you?" So, the Prophet peace be upon him smiled, and Uthman reminded him, and the Prophet of Allah smiled. Until he insisted, he said: "O Messenger of Allah, will you pray for him after your Lord has forbidden you to pray for him?" The Messenger of Allah said: "Allah has given me a choice and said: {Seek forgiveness for them, or do not seek forgiveness for them. If you seek forgiveness for them seventy times, Allah will not forgive them}." "And I will increase them beyond seventy. I want to seek forgiveness for him more, perhaps Allah will forgive him." He said: "He is a hypocrite." In the end, the Messenger of Allah prayed for him. The Prophet thought that he had a choice to pray for someone like Abdullah bin Ubayy. Al-Khatabi may Allah have mercy on him said: "What the Prophet peace be upon him did with Abdullah bin Ubayy was done out of his extreme compassion for those who are attached to a thread of religion." Meaning, a person attached to a thread of religion, the Prophet has compassion for him, and to please the heart of his son Abdullah, the righteous man. But Allah revealed after that: {And do not pray for any of them who has died, ever, and do not stand at his grave}. So, the Quran supported Uthman's statement: {And do not pray for any of them who has died, ever, and do not stand at his grave}. So, this is a decisive matter. If you understood, O Muhammad peace be upon him, from the other verse the choice, then this is a decisive, clear, and unambiguous command. It is not permissible for you to pray for such a man.
All of this, brothers, I mentioned it under the topic that the Quran sometimes rebukes the Prophet and sometimes supports what he did. Of course, one of the clearest examples is Surah Abasa. The Prophet peace be upon him in this great situation, a difficult Meccan call, he and his companions were exposed to all kinds of harm and torture. And now, finally, there was someone who sat to listen to him, differing in the narrations whether it was one person, two, three, the important thing is that he sat with the Prophet peace be upon him some of the elders. A historic moment, perhaps they would be guided, and if they were guided, the least of it would be to reduce the harm to the Muslims in Mecca, and the least of it would be to practice freedom in worship and call. In this critical and important historic moment, Abdullah bin Um Maktum may Allah be pleased with him, a blind, simple, poor man, came to the Prophet peace be upon him and said: "O Messenger of Allah, teach me what Allah has taught you." Meaning, O Messenger of Allah, perhaps a Quran has come down to you and I have not heard the verses that have come down to you, teach me from these verses. So, the Prophet peace be upon him continued his speech with the elders of Quraysh. Then Abdullah came to him again, insisting on him. What did the Prophet peace be upon him do? {He frowned and turned away}. Meaning, he frowned, and he turned his face slightly. And indeed, Abdullah bin Um Maktum was blind and did not see the frowning and the turning of the Prophet's face peace be upon him. And yet, the verses were revealed, rebuking the Prophet peace be upon him severely for this situation: {He frowned and turned away * Because there came to him the blind man * And what will make you know that he might become pure * Or he might remember and the remembrance would benefit him * As for he who thinks himself self-sufficient * To him you give attention * And it is not upon you [to be concerned] if he does not purify himself * But as for he who came to you striving [for knowledge] * While he is fearful [of Allah] * From him you are distracted * No! Indeed, it is a reminder * So whoever wills remembers it}. Do not do it again, O Muhammad, do not do it like this.
This brings us to the sixth axis. The sixth axis of what? The sixth axis indicating the superiority of the Quranic discourse: that the Quran minimizes the importance of the rejection of the elite from religion and prioritizes the weak, whom earthly calls usually do not care about. As mentioned, it is the minimization of the importance of the rejection of the elite from religion and the prioritization of the weak, whom earthly calls usually do not care about.
Peace be upon you, brothers. This brings us to the seventh topic. The seventh topic is that the Quran contains degradation of the disbelievers and provocation of them regarding the right of Allah, while the Prophet and his companions were weak in Makkah and were harmed for these verses. Again, you find degradation of the disbelievers and provocation of them regarding the right of Allah, while the Prophet and his companions were weak in Makkah and were harmed for these verses. By the way, in many verses, you will not grasp the depth of their meaning and the beauty of this meaning except when you remember that they are Makkan verses. All the verses that we will recite now, people, are Makkan verses, meaning they were revealed during a severe period of weakness.
So this last verse brings us to the eighth topic: The Quran's elevation above human psychological reactions. You find that if a human writes a book, this book expresses what is boiling in his chest of the usual human reactions. The Quran does not contain these human psychological reactions.
For example, you find Allah the Almighty saying in Surah Al-Hijr: "{And We already know that your breast is constricted by what they say}." The Prophet, peace be upon him, is mocked, lied about, and ridiculed. So, does this verse follow with insults and curses against them? No. "{And We already know that your breast is constricted by what they say * So glorify with the praise of your Lord and be of those who prostrate * And worship your Lord until the certainty comes to you}." There is no human reaction, but rather a connection of the heart with Allah, the Exalted.
Also, see how it is free from human reactions. Allah the Almighty says in Surah Al-Ma'idah: "{Indeed, those who say, 'Allah is the third of three,' have certainly gone far astray. There is no god but one God. And if they do not desist from what they are saying, a painful punishment will surely befall those of them who disbelieve}." Something terrifying that shakes the heart. Immediately after that, the one immediately after that: "{Will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful}." A threat that shakes the heart, then the door of repentance is opened, because this is the speech of a Lord who is Avenger but also Merciful, Mighty but Forbearing, Glorified and Exalted be He.
Now, people, usually you find that if a human is overcome by a reaction, this reaction remains dominant for a period, and all the following sentences are composed with the same spirit. But you do not find this in the Quran. For example, in Surah Al-Baqarah, the Prophet, peace be upon him, has now left Makkah, escaped from the polytheists of Quraysh, and reached Al-Madinah where he is safe among his companions, honored and respected among his men and soldiers, and now he is safe from the oppression of Quraysh, safe from the oppression of the disbelievers of Quraysh. It was expected that if the Quran was authored by him, may Allah forbid, it was expected that he would write entire surahs insulting, cursing, and reviling them and exposing their crimes. Now he has escaped from their harm, as we said earlier, the Quran was provoking and humiliating them regarding the right of Allah. Now the Prophet has escaped from their hands, it was expected that if it was authored by him that he would revile and curse them and take his revenge now that he is safe from their harm. And yet, never do you see that the Quran turns the page on them in Surah Al-Baqarah, because they are no longer the most important thing for the Muslims now. The most important community now is the People of the Book, especially the Jews, and the most important community now is the hypocrites. Therefore, Surah Al-Baqarah speaks briefly about the disbelievers: "{Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them; they will not believe. * Allah has set a seal upon their hearts and upon their hearing, and upon their vision is a veil. And for them is a great punishment}." End of the point. Now there is a long discussion about the hypocrites and the People of the Book: "{And among the people are those who say, 'We believe in Allah and the Last Day,' but they are not believers.}" to the end of the surah.
Also, in the Battle of Uhud, regarding the Quran's freedom from human psychological reactions, another example: In the Battle of Uhud, the Messenger of Allah, peace be upon him, as we said, his molars were broken, his head was wounded, and he was saying, "How can a people prosper who have wounded their Prophet and broken his molars while he calls them to Allah?" Meaning, he calls them to good in this world and the hereafter, to enter Paradise, to be saved from the Fire, they break his molars, wound his forehead, shed his blood, how can a people prosper who have wounded their Prophet and broken his molars while he calls them to Allah? So Allah the Almighty revealed: "{Not for you is the decision at all}." Notice now the context of the verse, Allah the Almighty says in Surah Al-Imran: "{And there is not for you, [O Muhammad], of the decision a thing. * The victory is not but from Allah, the Exalted in Might, the Wise * That He may cut down a portion of those who disbelieve, or suppress them, so they turn away [from enmity]. * Not for you, [O Muhammad], is the decision a thing. Or [if you wish], He will punish them, and they are wrongdoers}." It is not for you to expect or even for Allah to take revenge for you from your oppressors in this world, for He may forgive them and they may submit, and Allah will make them prosper as they prosper, this is to Allah, the Exalted. But rather, you must submit to all the decrees of fate, for you are but a servant of a Lord who rules as He wills and does what He wants. See the saying of Allah the Almighty: "{But if they repent and establish prayer and give zakah, then they are your brothers in religion}." And what did they do to the Prophet of harm? "{Not for you is the decision a thing}."
The ninth axis, dear attendees, is the delay of revelation from the time it would be suspected to be human composition if it were human speech. Once again, this ninth evidence or axis is on the supremacy of the Quranic discourse: the delay of revelation from the time it would be suspected to be human composition if it were human speech.
The tenth axis, dear attendees: verses in which God judges between believers and disbelievers and commands the disbelievers with right or favor. He is not only the Lord of the Muslims; He is the Lord of the worlds. Therefore, there are verses that judge between the two groups, and God commands in them with right or even with kindness towards some of the polytheists.
Therefore, this was related to God judging between the two groups and commanding the polytheists and permitting them with right or favor.
The eleventh topic, dear respected audience: There are verses that command noble morals even if it appears that they may harm Muslims, even if it appears that they may harm Muslims.
So, these were examples that the Quran commands things that may seem harmful to Muslims in a worldly sense, but the Quran adheres to moral principles and does not abandon them.
The twelfth topic: The entire Quran revolves around the oneness of Allah and exalting His right, and the well-being of people in this world and the hereafter. The entire Quran, as we have said, is centered around whom? Allah, the Most High, for the exaltation of Allah, the Most High, for the exaltation of His right, and consequently the well-being of people in this world and the hereafter through the exaltation of the right of Allah, the Most High. The Prophet in this Quran is only a messenger, with his honor before Allah, may He be exalted. Without a doubt, he is honored and of great status before Allah, but nevertheless, his honorable self is not the center of the Quran.
Here, we have reached the end of the material, brothers. Note, brothers who requested a summary, what was our session today about? We began by mentioning that whenever Allah, the Most High, knew that His servants needed something, He would bestow upon them the evidence they needed. Consequently, His servants needed evidence to attest to the truthfulness of their prophets, peace be upon them, for they are the messengers of Allah. They are the prophets who convey Allah's message, and by following them, one attains the well-being of this world and the hereafter. Thus, Allah bestowed upon His servants evidence of their truthfulness and the truthfulness of this book, that it is from Allah, the Most High, including various books, among them the Quran.
Now, we said that the greatest evidence of the Quran's authenticity, of its divine origin, is its structure, eloquence, clarity, and exposition, regardless of its content and meanings. We mentioned in this regard a verse from Surah Hud. We said this is not our topic; our topic, with Allah's permission, will be the interesting, long, and enjoyable topic that will, inshallah, significantly advance our engagement with and reading of the Quran when we reach this station in our journey of certainty. May Allah bless our time and yours and help us reach this station, inshallah. This is not our topic. Our topic is not the eloquence, clarity, and structure of the Quran, but rather something related to meaning. What is related to meaning? We spoke extensively about the beauty of the Quran's meanings and its content, including its scientific, doctrinal, and legislative content. Many have spoken about this. However, today, we are discussing an aspect that I felt has not been highlighted as it should be and that I have not found compiled in one place, which is the exaltedness of the Quranic discourse. You will notice from the beginning to the end of the Quran that it cannot be anything but the speech of a Mighty, Glorious, and Great Lord to a weak servant in need of His Lord, who does not transcend the station of servitude. We mentioned 12 axes, all of which indicate this meaning.
Now, let's do a quick review. Let's see if the brothers themselves mention these axes or not. If they do not answer, I will provide 12 axes today. Bring me the axes. We mentioned 12 axes, and under each axis, we mentioned verses. Do not bring me the verses; bring me the axes. Mention to me the axes, the titles we mentioned with examples from the Noble Book. What do the axes indicate? They indicate that this Quran can only be the speech of a Lord to a servant. Come on, everyone.
Is anyone with us? Ah, many are with us, but no one has answered yet. Do not be with us or not with us. I will mention six axes, the five we mentioned and the sixth axis up to 12. All these axes are under what title, everyone? The exaltedness of the Quran, the exaltedness of the Quranic discourse.
Now, the sixth axis indicating the exaltedness of the Quranic discourse: The Quran magnifies the insignificance of the great ones turning away from religion and presents the weak ones, whom worldly calls usually do not care about.
I think we have thus covered these points correctly? Yes, many of the brothers also requested that if the text is to be memorized, they should memorize the text. Well, I honestly want to mature more than this, but we will try, inshallah, to give you something initial until then, inshallah.
Alright, there is no god but You, the One, the Self-Sufficient Master, who has not begotten and was not begotten, and there is none comparable to Him. O Living, O Self-Subsisting, by Your mercy we seek help. O Possessor of majesty and honor, O Possessor of majesty and honor, O Possessor of majesty and honor.
O Allah, forgive our living and our dead, our present and our absent, our male and our female, our young and our old. O Allah, relieve the distress of the distressed among the Muslims. O Allah, release the captives among the Muslims. O Allah, accept the martyrs of the Muslims and have mercy on the dead of the Muslims. O Allah, heal their sick, bring back their absent, and pay off the debts of their debtors, O Most Merciful of the merciful, Lord of the worlds.
O Allah, relieve the nation of Your beloved Muhammad, peace be upon him. O Allah, employ us in Your obedience and make us among Your supporters, and do not make the world our greatest concern or the extent of our knowledge. O Allah, have mercy on our dead and the dead of the Muslims. O Allah, have mercy on our dead and the dead of the Muslims, and heal our sick and the sick of the Muslims, and bring back our captives, O Most Merciful of the merciful, Lord of the worlds.
O Allah, lighten the burden of the oppressed among the Muslims in every place. O Allah, lighten the burden of the oppressed among the Muslims in Palestine, in Syria, in Iraq, in Burma, in Afghanistan, in Chechnya, in Somalia, in the Central African Republic, in Yemen, and in every place where Your noble name is mentioned, O Lord of the worlds.
O Allah, protect our modesty and conceal our faults. O Allah, we ask You to do good deeds and leave evil deeds, and to love the poor, and to forgive us and have mercy on us. And if You will to test a people, then take us to You without being tested. We ask You for Your love, and the love of those who love You, and the love of work that brings us closer to Your love. O Allah, help us and do not make us helpless, support us and do not support against us, plan for us and do not plan against us, guide us and make guidance easy for us, and support us against those who oppose us.
O Allah, make us remember You, thank You, worship You, and turn to You in repentance. O Allah, O Most Merciful of the merciful, Lord of the worlds. O Allah, we ask You to do good deeds and leave evil deeds, and to love the poor. O Allah, by Your knowledge of the unseen and Your power over creation, keep us alive as long as You know life is good for us, and take our souls when You know death is better for us. And we ask You for Your fear in secret and in public, and we ask You for the word of truth in pleasure and anger, and we ask You for the right course in poverty and wealth, and we ask You for a blessing that does not end, and a comfort that does not cease, and satisfaction after decree, and the coolness of life after death, and the pleasure of looking at Your face, and the pleasure of looking at Your face and longing to meet You without any harmful trial or misleading temptation.
O Allah, adorn us with the adornment of faith and make us guiding and rightly guided. O Allah, return our misguided ones among the Muslims to You in a beautiful return. O Allah, return our misguided ones among the Muslims to You in a beautiful return. O Allah, O Most Merciful of the merciful, Lord of the worlds. O Allah, guide us and guide those whom we guide, and do not test us, and support us against those who oppose us, O Lord of the worlds. And may the blessings of Allah be upon our Prophet Muhammad, and upon his family and companions, and may our last supplication be praise to Allah, the Lord of the worlds. And peace be upon you all, and the mercy of Allah and His blessings.