When Musa Wept for Muhammad

To Allah's meeting. He says the Adam.

[Silence]

And it was and he there met Adam Alaihi Salam the forefather of humanity in the first heaven. Adam Alaihi Salam Adam Alaihi Salam saluted him, conveyed a salaam to him and welcomed him and testified to his prophethood. And Allah subhanahu wa ta'ala showed him the souls of all of the human beings. To the right of Adam and to the left. Those who are to the right were of the people of the right. People of paradise. And those to his left were the people of the hellfire. After this, He was taken to the second heaven. Therein, he met Yahiah and Asah, Alaihima Salam. Then to the third heaven, and there he met Yusuf Alaihi Salam. Then to the fourth, in which he met Idris. Then to the fifth, where he met Harun. Then to the sixth, where he met Musa Alaihi Salam. The.

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Narrated with regards to this great and pivotal event which is the ascension of the prophet the sheer number of narration which have come from, you know, many, many, many dozens, if not more of, of companions, narrate these things and some of the people who learned from the companions and those after, some of them got it right, some of them may have, made a few mistakes with regards to the details. But Ibn Rahima Allah, he mentions , in his opinion, what is most authentic and most correct with regards to those events and anyways, if we were to say he met Yusuf Alaihi Salam in the fourth heaven and Idris in the third, what changed? Not much, right? It doesn't make a big a big problem. It just tells us that. He met them. Both narrators agree that he met Yusuf and he met Greece. They just disagree on which heaven he met them in. So, they all agree on that but they disagree on the on the order of events and that's not an issue which is a big deal but when we look to the pattern, the most memorized and most well-versed from amongst the scholars of Hadith, the transmitters of Hadith, what did they say? We find this order of events is most correct. So, add them in the first. in the second, Yusuf in the third, Idris in the fourth, Harun in the fifth, Musa in the sixth, and Ibrahim in the seventh. There are narrations which are taken from the scripture scriptures of Christianity, scriptures, of Judaism there are many stories about these prophets that are common amongst us. Many of them are false, incorrect. Some of them are correct. We know are correct. And many if not most of the little details that we find. You know, if we look into the scriptures and the texts of Judaism and Christianity, we find that a lot of details are mentioned. The details really have no bearing on the actual story and the parable to be taken. we find a lot of details speaking about different prophets and messengers. These details are largely un sure. We're not sure if those are things that Allah told them or if those are things that crept their way into their book without their scholars, being aware deciphering which of it was authentic from that which of it from that of it of it which was inauthentic and so the prophet tells us that the people of the book these scriptures, these texts, these details, these things that they relate. We are not to believe it and not to disbelieve it. Meaning, we have things in the Quran and Sunnah which when we have something from the people of the book that we are sure is incorrect. So, the Quran and Sunna is clear about that. We obviously reject that, right? Lot of claims for instance that Suleiman and Dawud and Lut are not prophets. In in their book, many of them are not prophets in Christianity. This is something that we reject and clearly in the Quran, they are prophets. Or certain scandals that happen with prophets and messengers. We reject these things. and then there are things in these scriptures which we know are true not because of their scriptures but because of our book, the Quran and the Sunnah. for instance, that was a messenger and that there was a flood, right? And that he had an ark. We know these things from the Quran. And so we affirm them. We affirm them through the Quran. We do not affirm affirm them through those routes. But there's another type, a third type where these this thing could be true. It's it's not impossible. It doesn't go against the general principles of what is true or false. with regards to the prophets and messengers and revelation. How ever at the same time, we're not sure that they're true. We're not sure that it's, you know, something that a prophet told them. So, the prophet tells us with regards to this type, do not believe them and do not belie them. Say Allah, right? Now, in many of the books, of Tephsia, traditionally, and the books of history, you know, books on the stories of prophets and so forth. You'll find that many scholars have filled their books with their respective works, of history, or exegesis with. These narrations and these tales from the scriptures of Judaism and Christianity. And so if you read for instance the story of prophets written by Ibn Kathir. This book is is originally from an expansive book of history authored by in that part in the first volume. He mentions a lot of these that he weigh at. as well. many of these they mention a lot of these yet. Now, these scholars mention these things just because they're trying to mention everything that they are aware of with regards to this incident or this prophet. It's as if they're saying, you know, this verse right here, it holds this meaning and as well, the people of the book, this is what they say about it, right? That's all they're saying. They're not necessarily saying just because they wrote it or documented it that they agree it or they affirm it. They're not saying that. They're saying this is this is something that was said, right? So, if you read something from for instance, the stories of the prophets. You'll see that Idris, Idris is considered to be a prophet who was sent before Noah, A you'll see that there's other prophets that aren't mentioned in the Quran that were sent before Noah and messengers and that they had huge stories of you know, thousands of revelations coming to them and stories of war and stories of jihad and so forth. And largely, these narrations are not authentic and when we examine them with the pattern of the Quran, we'll examine them with the way that the Quran speaks the style of the Quran or we examine them with what the Quran insinuates. We see that they are not actually correct. So, Idris Alaihi Salam for instance if we look at where Allah mentions Idris in the Quran. He has mentioned usually amongst the prophets of Beni Israel, right? Which would be after Musa Alaihi Salam. He's usually mentioned in that group, in that cluster of prophets. Likewise, we see that Allah subhanahu wa ta'ala when he speaks about Noah, he clearly insinuates that Noor is the first messenger, right? Allah subhanahu wa ta'ala says in the he says we have sent revelation to you just as we have and those prophets that followed, right? So, that wording there is curious that prophets followed Noah. They didn't proceed him We see in Muslim. The prophet tells us that Noah is the first messenger to the people of the earth. There are those of us who have read in these books we'll notice stories for instance about Idris. There's one story that's floating around that Idris Alaihi Salam his time of death had arrived and he wanted to live a little bit longer. So, he wanted to go up into the heavens and request a longer stay in the Earth and he was taken into the heavens and when he reached the fourth heaven, The angel of death was waiting for him there, right? And that that was Allah subhanahu wa ta'ala's destiny for him. These are not authentic narrations. These are not authentic.

[Arabic recitation]

When the prophet passed the sixth heaven which contained Musa Alaihi Salam. Musa Alaihi Salam began to weep. And when he was asked why are you weeping? He said, because of a young man sent after me, who more of his nation will enter paradise than mine. If you think about it, Musa Alaihi Salam has the largest nation after the prophet Muhammad nation. We have Musa Alaihi Salam, we have thousands of years all the way because all of the prophets that came after him including all of that is Musa's nation. He's their main and chief principal messenger, right? And the more people of his nation that enter paradise, the more of his reward that it will be. However, when the prophet was sent, everyone after him became part of his nation.

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He says that after he passed Ibrahim in the seventh heaven, he was then showed the the tree of finality which is a tree of paradise. It's the main tree in paradise. The prophet described this tree and the.

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Large vases and large pots He described that it was engulfed by a swarm. I don't you wouldn't really call it a swarm. I'm not sure what they call it in English but a a large amount of golden butterflies made out of gold and he described it as quote changing colors that he did not recognize, right? So, colors in paradise that are not colors that are native to this Earth. We haven't seen them. They are colors reserved for the eyes of the people of paradise. Then the prophet was shown which is mentioned in in the Quran. It's been described by the prophet as being roughly above the Kaaba in the Earth. If you imagine the Kaaba, similar to it but above it in the heavens and it has two doors that the angels pass through. So, as we circumombulate the Kaaba, there they pass through it. And continue to pass through it all through our, all through our existence, until the day of judgement. But then That's he was taken to meet with Allah subhanahu wa ta'ala and he was brought very near Allah. Meaning the prophet was brought very near Allah.

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The that Allah.

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And we have the the pen that is writing that he was close enough to hear this as it was writing. Allah.

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And every day and every night. Some of the scholars, many of them that prior to the five daily prayers, prior to Al Isra Al Maharaj, there was a prayer but it was usually just two raka in the morning and two at sundown. These were the times and this is how the prophet with the Muslims prayed before after the five daily prayers were obligated. And so at first Allah subhanahu wa ta'ala commanded him with fifty daily prayers in every day and night rather than five And the prophet returned with this commandment. And back in his descent when he passed Musa Alaihi Salam. Musa Alaihi Salam encouraged him to return to Allah and ask for him to lighten this obligation because it will be too difficult for the masses of your nation. Musa Alaihi Salam tells him that my nation was commanded with less than that and they were still unable to fulfill that and meet that requirement. And so he returned and Allah subhanahu wa ta'ala continued to lessen this obligation and lighten it. Until it was five daily prayers. Upon which Musa Alaihi Salam still insisted that he return and ask for a lighter obligation. Which the prophet replied that I am too ashamed, I am too shy at this point to go back and ask for any less. Rather, I will simply be pleased with what I've been given and satisfied with it. And the rest is to Allah subhanahu wa ta'ala. And so he continued his descent upon which Allah subhanahu wa ta'ala said I have affirmed my obligation upon my servants but I have also lightened their load. That my command is set and is firm and so the reward of 50 for those who make those five. So, for those who make their five daily prayers, they are rewarded with the original fifty that was required in the beginning. Allah.