Six Commands Allah Gave the Prophet

Alhamdulillah.

[Silence]

Continuing where we left off with the first verses that were sent to the prophet sallall.aii alaihi wasallam appointing him as a messenger and sending him to the people of Quraysh. Allah subhanahu wa ta'ala sent down these opening verses of he says subhanahua.

[Silence]

Six commands that Allah subhanahu wa'ta'ala gives to the prophet sallall.aii wasallam here. This is the beginning. If we were to say what are the things that we begin with when we teach a m someone who is new to Islam, what would we begin with? We would begin where Allah began. these main tenants of faith that Allah subhanahu wa ta'ala commands the preparation of the soul and the most important priorities that the Muslim has especially those who call to Allah to prepare him to call to Allah he began with this is saying oh you who is swaddled in his clothing or in his blankets. It's a curious thing to say. It sounds it sounds very curious especially if a person is unaware of the story behind it. But as we mentioned last time that the prophet sallallah.aii wasallam saw Gibl the second time and he was again in shock. He went back to his wife Khadijah and he said, "Cover me, swaddle me." And then these verses were sent down. Speaking to him who was swaddled and covered. This has a physical meaning. This has a metaphorical meaning, a literal meaning, and a metaphorical meaning. Literally he was covered and swaddled in his clothing and Allah subhanahu wa ta'ala was speaking to him. But it also articulates that that place of warmth and comfort, you have to come out of it. You have to emerge from that place of comfort in order to make any progress in anything that you're going to do. And calling to Allah subhanahu wa ta'ala is one of the greatest responsibilities. It's one of the most rewarding things. But it is incredibly difficult. It is not easy. People are very different. And a prophet, a messenger, a scholar, people who call people and remind people of Allah in the last day, they stand between people and their desires. And people do not that. They don't like it when someone tells them they can't have something. When someone makes them remember that this is wrong and this is right and we need to do this and we mustn't do this. This is something that people will always be in conflict with. And so Allah subhanahu wa ta'ala is addressing him in his state of being. But it's as if he is saying come out of those clothing, out of those blankets. Step out into a place of vulnerability, out of a place of comfort, into a place of discomfort. That is where progress is found. And so the essence of this statement originally is and in one of the recitations it is recited but it is most prominently recited. Why? Because the T and the D both come from the tip of the tongue. T D T T T T T T T T T T T T T T T T T T T T D D D D D D D D D D D D D D D D D D D D. They're in a very close place from each other and they use the same part of the tongue but a slightly different place in the mouth. This is what the scholars refer to as eaganos. means that two letters come from the same place which is the tip of the tongue and when letters come from the same place they are often merged into the more powerful letter. So the T is not as powerful as the D and it's not as critical. Why? Because the T is understood but the D is critical to the structure of the wood of the word. Therefore it becomes And this is found all through the Quran. All through the Quran, we find this merging of similar of sim similar letters. Why? For ease of for ease of speech. I think perhaps every language does this. Human beings they tend towards efficiency. So for instance, instead of saying I would, I would say I'd I'd right? Why is this? Because that's understood. All we need from that is the D to take the place of that whole word and we can understand that altogether. So we get rid of all the extra. We trim it down. There are times when mentioning the whole thing might be necessary and it might articulate a particular message. But throughout the Quran, we find this pattern of cutting away anything that is not necessary to the meaning or the understanding of what Allah subhanahu wa'ta'ala is saying. So the original statement is but Allah subhanahu wa ta'ala changed the into and merge them together into he says stand and warn. Now the Arabs used to have an idiom, a saying that they would say. They would say, "A naked warner." A naked warner. Someone who comes and would for instance bring some kind of terrible news, some impending doom. They've seen an army on the way to lay siege to the city. They would come and they would warn everyone. And this kind of warner would be referred to as a naked warner. He would be referred to as what? Aan. So it's as if Allah subhanahu wa ta'ala is alluding to that that warn of dire consequences to those who refuse this message. You are carrying the most dire of messages and you are primarily a warner. Right? And this is why the prophet sallallah.aii was first encounter with his people is he came and said people came they congregated and he said if I were to warn you of an impending doom an army on the other side of this mountain coming to you would you believe me? They said yes. He said then I am telling you I am the messenger of Allah to you all and I come just before a painful and terrible punishment. All right. And so Allah subhanahu wa ta'ala is alluding to the rigor of a person who carries a dire message. Oh, who who is swaddled in his clothing, lose that and warn everyone. Be that naked warner of incredibly dire circumstances ahead for those who reject this message. He then says, "And your Lord exalt." Notice the wording here. He didn't say Allah. And he didn't say exalt your lord. He said your lord exalt. It's curious. And so anytime you see in the Quran that Allah subhanahu wa ta'ala ascribes himself or ascribes the prophet sallall.aii wasallam to himself. This carries a huge amount of meaning. So here he is saying your Lord, oh Muhammad, your Lord. What does your Lord mean? What's the difference between the Lord and Muhammad's Lord? The Lord of Muhammad Sam. What's the difference when Allah subhanahu wa ta'ala says you must worship his Lord? meaning Muhammad's Lord. It means you cannot just worship anyway. You have to worship him in exactly the way that Muhammad instructed with exactly the belief that Muhammad brought and articulated about his lord. So here we have that connection betweenahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahillahoolah. It's not just any lord it's lord sallaiam. And here he says, so he didn't say exalt your lord. He said your lord exalt which is strange for the verb to come after. But in Arabic what this means when we see this kind of switching of places and switching around in the sentence. This articulates at hass meaning exalt your lord in a way that only is for your lord. You cannot exalt anyone or anything else in the way that you exalt your lord. This is a specific type of exaltation. Can a person exalt his can a person exalt the Muslim? Exalt his father. Exalt his mother. Exalt his teacher. Exalt a scholar. Exalt a parent. Yes. Exalt the me. We exalt the messenger Muhammad sallall.aii wasam. Correct. But none of those are exalted in the way that Allah is exalted. We exalt Allah absolutely and unconditionally. And this is only for Allah subhanahu wa ta'ala. He then says, and your clothing purify. Here we have the same thing again. He didn't say purify your clothing. He said your clothing purify your your clothing. So he began with his own clothing. This again has a physical, a literal and a metaphorical meaning. The literal meaning is purify your literal clothing from that which is filthy. And the scholars of Phil use this verse as an evidence that a person's prayer is invalid if they pray knowingly with filth on their clothing or on their body or on their place of worship. However, this also has a metaphorical meaning because in the Arabic language comes from the root word. Focus with me. This root word elicits the feeling of that which returns to a person. So for instance, what do we call a person's reward for good deeds? The right thoubb. This is the why is that? Because when you do this good, the good will come back upon you. They refer to clothing as a thie. Why is it called a th because it's proprietary belongs to me. I'm the only one who wears it. And it is the most specific thing I own to me because I actually wear it on my physical body. So it's referred to as what? A th No matter where I send it off, it always comes back to me and ends up on my skin. Right? And so the th here met physically means your physical clothing but metaphorically it is your actions and your deeds. So when Allah says purify your deeds of that which is indecent and illicit that which is haram purify your deeds. When you open the books of you find the companions they explain this same verse. Some companions say purify your clothing for salah. That's correct physically the literal meaning. And then other companions will say this verse means purify your actions of vulgarity and indecency. That which is not permissible. That which is haram. Purify your actions. Where do they get this from? from the literal meaning of the word th other other scholars of will say meaning never be treacherous anytime you give your word follow through. Why? Because the Arabs would say if someone is trust trustworthy they would say this person has very clean clothing. What does that mean? It means that there's a trustworthy person. When they say something, they do it. They follow through with it. They mean what they say and they say what they mean. And so here Allah subhanahu wa ta'ala is saying, "Purify your physical clothing. Purify your body physically. Purify your deeds. Purify your word. When you say something, adhere to it. When you give or participate in a treaty or a truce or an agreement or an alliance, follow through to the end. No matter what this here is called this verse means all of those things. When you read books of and you find different opinions on the same verse, this is rarely ever clashing opinions. Rarely ever can you find a companion who says this verse means yes and the other companion says this verse means no. It's almost impossible to find complete and utter differing amongst the companions. Rather what there is a lot of and a plethora of is what is referred to as differing in variety. What does that mean? If I were to send four people out here and I say, "Each one of you go to one side of this building that we're in. This one goes to the north, the south, the east, the west. Everyone take a a side of the building." And then I were to say, "Describe to me what you're looking at right now." Would their description match? It wouldn't match. They'd all be describing something different, right? One would see a different shape. one would see a different kind of wall. However, they're all describing different parts of what? The same building, the same thing. Therefore, when the companions mention different opinions, they're not different opinions. They're describing different aspects of the same exact thing. We will stop there for this evening. We'll continue this inshallah tomorrow night.

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Alhamdulillah.