How Prophet Sulaiman Found the True Mother

Allham. Continuing.

[Silence]

In the book of the miscellaneous narrations and various stories in the chapters regarding Adj. dead and the signs of the day of judgment and it's coming. And so a lot of the narrations having to do with a a lot of the narrations having to do with the day of judgment etc. Many of these narrations are now concluded proceeds to go into narrations that are general. They don't necessarily fall into any particular subject such as stories or pieces of advice words to live by etc. And so one of the narrations that and now we mention is an narration regarding was known for his understanding his his subs his father was a judge and a king and he learned kingship and judgment from his father but as well he later grew up and became a prophet as well. And this wisdom that he was given at such a young age was perfected when he received revelation from Allah subhanahu wa'ta'ala. And so was given a kingship that was greater and more expansive than his fathers. And he was guided personally by Allah subhanahu wa ta'ala in his judgment even at a young age in a way that even his father had not been. And was given a zab which is translated to the psalms. Wasam given a book. unlikely most likely followed in suit on based on the book of his father as zabul that his father was given. So we will now hear a story that our prophet sallallah.aii tells us about and some of the wisdom that he had. for.

[Silence]

Well, Bkari was Muslim in Bkari. Abu narrates to us that in the time of there were two women. One of them was older than the other. So we have an old woman, an older woman and a younger woman. Both of them, each of them had a child. Now what happened is a wolf actually got away with one of the children, one of the boys. So one of these two women was hence bererieved. And so the one that her child remained and the one who had her child taken by the wolf both laid claim to that child, the remaining child. Meaning one of them is lying. One of them is telling the truth and that is her child. The other one feels her child was taken from her. This is my child. Actually, he took yours kind of thing. And so they went to and judged based on what he was presented judge the child to be to the elder woman. So as they left and had watched this he then said come here tell me the story etc. And so he did not agree with the judgment of his father. And so what he did was he said, "I'm going to take a knife and cut him in half. That way each of you will get a half. Everybody's happy, right? Cut the kid in half, you get a half, you get a the other half, everybody goes home with equal portions." And so immediately as he threatened to do this, he had both the authority to do this and he had both the ability to do this. The younger one chimed in and said, "No, no, no, don't do it. It's actually hers." So which one did Sleman based on that new piece of information, which one of the two women did he judge the child to be to? Why? Huh? Because she's more worried about the child. See, the older one, she's bereaveved. Misery loves company. We've heard this before. If my child is taken, that's hard for me. But if I can get your child to be taken from you as well, we can both be in the same position. Right? And so the older one is fine with that. Cut him in half. I'm good with that. But the younger one, she is not speaking from a place of bereiement. She is speaking from a place of current motherhood. being that the child will be with me and I only get a half of him so he loses his life or the child goes on to live but he doesn't live with me. A true mother by instinct would choose what would choose the life of the child over her own satisfaction. And so was his judgment was that the child was to the younger one. What do we understand from this? Do we understand from this that Doud was mistaken in the way that he judged? No. But being a judge is a lot more than just weighing the various variables, the variables. Okay, the various variables weighing the various issues that arise. That's only one part of judgment. A true judge is the one who is able to bring out information that is deliberately being hidden by the plaintiff or the defendant. This is the mark, the hallmark of the true wisdom of a judge. Allah's judgment is clear. It's in the Quran. The judgment of a case this is that the child goes with his biological mother and the other woman has nothing to get. We all know that judgment. We all know that. However, the skill here of judgment isn't the final conclusion or isn't the final judgment. The skill here and the wisdom is getting that additional piece of information that will make the judge able to properly cast his judgment and that is what was given in this case and there's other cases as well and so Allah subhanahu wa ta'ala says we personally Ally made to understand the issue. Not just to understand the judgment. Both he and Dood know the judgment. The difference was knowing the variables. The difference was knowing the things that were actively being hidden by the people involved in the in the case. This is the part that takes skill, that takes years of experience. And this is what we refer to as a that is making a judgment based on based on certain circumstantial evidence. The Quran is circumstantial evidence. We see Ysefam. He is running from the woman who's trying to seduce him. She grabs she rips his garment that he's wearing. And so the judgment was she claims he was forcing himself on her. He claims that she was forcing herself on him. How do we figure this out? Well, if the clothing is torn from the front, then this means that he was facing her when the conflict took place. Whereas, if it was torn from the back, this means that he was faced away from her when the conflict took place. And so, Allah subhanahu wa ta'ala secured Ysef's innocence by this by this circumstantial piece of evidence. Why do we call it circumstantial evidence? Circumstantial evidence is not in itself completely objective. It can be interpreted in a various ways. Circumstantial evidence can be interpreted in more than one way. But when we place it in the bigger picture, it can only fit by being interpreted in the correct way. This is called a parena. And surahf is filled with this. All of the stories of the prophets are filled with this. And this is where the real wisdom and skill of a judge comes comes to play. And so was shown at even a very young age that Allah subhanahu wa'ta'ala one of his miracles that he had every prophet has miracles is that Allah subhanahu wa'ta'ala gave him the ability to elicit details that are being actively hidden in order that his judgment will be true. And so the prophet sallallahu alaihi wasallam gives us an example of that in this narration. This narration is very well known and circulated amongst the scholars of hadith as you've heard it's reported by both bkari and Muslim which means it's been given a lot of attention by the scholarship of Islam and for good reason. It contains in it a nugget of that wisdom that had. So and both wise and both know the judgment of Allah. However, what changed the circumstantial evidence? was able to elicit circumstantial evidence that swayed the entirety of the judgment and this was one of his miracles. Now when we compare two people and I'll show you one of the one of the most brilliant things ways of speaking in the Quran. If I were to say the best person here or the best of us is let's say the best of us is mubin methan nobody feels bad particularly right all of us are here there's a lot of us it doesn't feel directed at anyone it is a praise of mubin but if I said mubin is better than yaser Now what happens now? Yes, it feels bad. And not only that, but the people listening automatically assume that yes, it has something wrong with him, right? There's a very subtle difference. And for this reason, we say and it is the sunnah to say the prophet Muhammad sallall.aii wasallam is the best of the prophets. However, it is not correct to say Muhammad is better than MS. You see the difference there? There is a difference because one does not entail the depreciation of the rest of the prophets. Whereas one to one now articulates something that is. So in the Quran, Allah compensates for this in the verses speaking about. Listen to what Allah subhanahu wa ta'ala says.

[Silence]

Notice how Allah subhanahu wa ta'ala deals with this delicately. He says that and both judged their judgments were contradicting and sle was correct. That means daw was incorrect. Right? So Allah says, "And so we made it so that Sullean understood it, but we gave both of them wisdom and knowledge." So he compensates for that because if you think is better than that's not what's intended by the verse rather Allah says, look at what happened between De and Sleman. So a man was correct. But both of them were of great esteem. So now both of them are still of a very lofty level. They are both thought of in a great manner rather than one being deficient and the other being you know elevated over the other. And for this reason the prophet sallall.aii alaihi wasallam said that's the meaning of the hadith and he said do not give me do not say that I am better than any one of the prophets any one of the prophets the story of this narration is that in the marketplace one of the Muslims said I swear by the Lord of Muhammad. And the other said, I swear by the Lord of Musa. And so the Muslims slapped him when he said that. And so they went he went and complained. The Jewish man went and complained to the prophet sallall.aii wasallam. And so the prophet sallallah.aii alaihi wasallam said do not praise me over any one of the prophets. He didn't say don't praise me over the prophets in general. Say Muhammad is the im of the prophets, the messengers. There's no problem with that. The problem is it's Muhammad versus MS. He says don't do that. Why? because it causes the listener to assume that MS is less than what he is and to take away from his lofty position.