How the Prophet Chose His Words

And largely, the etiquettes speaking and what is appropriate, what is inappropriate, what is permissible for a person to say, what type of thing did the prophet discourage when it comes to things that people say, sayings, proverbs, idioms, beliefs that people have, etcetera. All of this has been discussed in depth in the past few chapters and we've taken a lot of extra time in these chapters in order to articulate the spirit of what Ibn Rahim Allah intended with regards to these chapters. we discussed in our previous class we discussed etiquettes of asking the people of knowledge and the etiquettes of the people of knowledge in their speech and in their We mentioned for instance, that Ibn Rahim says that it is.

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That for the person who is speaking, teaching, disseminating knowledge of the book of Allah, of the of the prophet when a person says, Allah permitted such and such or Allah has prohibited such and such. This is only when things are clear. crystal clear, totally unambiguous, and what Allah subhanahu wa ta'ala has said regarding that issue. However, when it comes to the issues of much of the argument can be conjecture Much of the argument is what is referred to as meaning that the scholar who makes this who formulates this opinion while this opinion finds its roots in the Quran and Sunnah. The actual statement, the actual issue is not explicitly explicitly mentioned in the way that the person says it's halal or haram. A person would not say, Allah has made this haram. Unless we have clear evidence of that. Allah has made this halal. Unless we have clear evidence of that. But in issues of whereas we said, it is a it is an opinion formulated by a scholar. It finds its roots in the Quran and Sunna. This is something where the Mufti should say it in a particular way. Say the the correct opinion is such and such. Or I lean more towards this. Or this is what we should do. If it's an issue. Rather than Allah said or the prophet said because there this is an opinion that has been formulated by a man. And it could be incorrect and that should not be ascribed explicitly to Allah subhanahu wa ta'ala or his messenger. He says.

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To discuss what happens in private behind closed doors between a husband and wife to discuss this thing outside with other people. This of course is haram and this is the attributes of of people who are very uneducated and very morally corrupt and bankrupt. this is the this is kind of the actions of the riff raft. People that don't really mind that others see their wives or see their husbands in that light. A person should never speak about intimacy and generally or explicitly of that which goes on between himself And his wife. Not in the abstract and not in any specific way. He says he says another thing that is prohibited for a person to speak. What he means by prohibited. What he means by something that is not correct to say. He's speaking about the spirit. The actual attitude that is behind these words. So he mentions here they say they claim it's been said, right? Whatever follows something like that, it's been said, they say, Usually, this is something what follows that is not going to be a beneficial fact. Usually, it's going to be a statement of pure conjecture at at many times. It is not good for a person to constantly be repeating everything that he says. There is a narration and it's also the words of and Abdullah. Muslim Allah mentions this and ascribes it to Omar and Ibn Masood and the introduction of his that they said and your it is enough for a person to repeat everything they've heard. That's enough falsehood that will come from that person. What this means is that what what you hear, there's good and there's bad. A person should not just say everything that they've heard. They should vet what they hear and only say that which is beneficial. If it is something that is detrimental, something that is bad, something that is conjecture, something that is uncertain. A person should not repeat these things Because in repeating these things, a person will inevitably start to repeat rumors, start to repeat gossip, lies, half truths, etcetera. And so a person must vet what they hear before they speak of it. He says But in the.

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To not allow these things to be very constant in his words. I've done this, I've done that, I have this, I have that, right? This kind of selfishness and self-centeredness is very dangerous and Allah subhanahu wa ta'ala he warns us of the danger of this attitude. For instance, in Belize is one to have said, I am better than he is. And to me belongs the treasures and the dominion of Egypt. And for Karun, I have been given this tremendous wealth because of a knowledge that I have, that I possess. This is a warning from Allah subhanahu wa ta'ala to not allow these prono and what follows them to be a center focus in a person's mind and especially in a person's speech. Human beings naturally have a disposition against arrogance, against haughtiness, Men the.

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Of the prophet Allah is now going to relate to us very eloquently and rather is going to relate to us the biography of the prophet and the history of Islam. Now, when we look at the first section of Zad al Maad, the first and second sections they were about the five pillars of Islam and etiquettes and so forth. This third section here is the section on the prophet biography. And the occurrences that transpired in his time until his death. The fourth portion of this book is regarding medicine prophetic cures and remedies. And the fifth section of Zad Al Maad is all about the prophet judgement. All of his judgments, the things that he the rulings that he made and so forth and disputes and otherwise. So, we've gone into the third section. Now, as we said before, is a really huge book. It's huge. And very dense, very deep, and I believe it's it's quite an achievement that we have arrived now at the third portion of this wonderful book. Ya He said, this chapter is regarding the prophet in his travels, in his campaigns, military campaigns, and so forth. He says,.

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And preach to Islam. Of course, we mentioned before that there are stages in the Dawah. The stages were at first. It was the prophet and just the very few people around him, his wife, etcetera. Then, we a more discrete stage of Dawah where it was himself and those around him and his larger family and tribesmen. Then after this, we had open Dawah where he began to give Dawah to everyone. It was a public affair to all of Mecca and anyone that would come to Mecca in the different various tribes. Then, the prophet migrated to Medina and there was another stage of Dawah they're in. So when the prophet began to call to Islam and call to Allah subhanahu wa ta'ala and the worship of Allah. people from each tribe of the tribes the Arab tribes, and the Qurashi tribes and the outskirts of Quraish and so forth and the Meccan tribes. People from everyone of those tribes started to answer the call and become Muslim and enter into Islam. The person at the foremost of those who answered the prophet call and responded to Allah subhanahu wa ta'ala was Abu Bakr Sudiq. And so Abu kind of joined his resources with the prophet and he sought to protect him, to fund him, and to help him in any way that was necessary. And so Abu Bakr began to call to Allah and invite to Islam as well. With the prophet and some most notable of the comp who became Muslim as a result of Abu Bakr Suddiq's Dawah to them and invitation was and and also sad. So we see that three of the ten people earmarked for paradise. All of them three of them became Muslim as a result as a direct result of Abu Bakr inviting them to Islam. Khadijah. the.

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Maintained her support for the prophet in his Dawah. And when the prophet said to her, I honestly was very afraid. I feared for myself. When he had the first encounter with Jibreel, very well-known narration and story and Mount Herah when Jibreel came to him there in the cave and and delivered the first five verses of Surat. of he returned very scared and in shock and he explained to Khadijah what had happened and he told Khadijah I honestly feared for myself. I was afraid that this was some kind of punishment. and so Khadijah did not waver at all and she said no. Allah would never put someone you to shame. And then she mentioned many of his traits. That no two people could disagree were traits of were very dignified traits were traits of the righteous and the dutiful. That he was good to his guest and that he kept strong ties with his kin and his family, that he was good to the poor, he was aiding and helpful to those less less fortunate than himself He says, and.

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She later was given. Of those merits is that Allah subhanahu wa ta'ala sent to her a salutation of a salaam. from Jibreel to Muhammad to her. She's the same chain of narration. Of the Quran. And so she's referring to a narration in Sahih Al Bukhari. In which Hadi was tending to the prophet and she approached him while he was actually speaking with Jibreel and Jibreel said to him, Khadijah is coming and convey to her from her lord Assalam. And so, the prophet conveyed this salaam. That Allah subhanahu wa ta'ala conveys a salaam to you. Islam Ibn sinin. Akhil Akht.

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That and he accepted Islam at 8 years old and he happened to be in the in the household of the prophet they had a hard year. They had hard year and food was scarce. Resources were scarce. And so had actually was spending time and being raised by the prophet Muhammad in his household. because he took on the the responsibilities of caring for as a child. Because of a time of of need and and poverty. that had passed through the home of Abu Talib, his uncle. So, He said, and another who, ad hastened to accept Islam was and he was actually a servant who was owned by Khadijah and Khadijah then thus became his master and his owner and the prophet freed him and adopted him as his own, his own son. So, it's it would be referred to as Mohammed. He says, A and so, one day, his father and his uncle show up to come and purchase his freedom. You might say, well, how does Zaidab and Hadith end up as a slave if his father and uncle are coming looking for him? You know, slavery in the time of pre-Islamic Arabs Slavery was a very common occurrence. Person could become a slave literally overnight. People became slaves in many different ways. Either they were sold. A person would sell his children because of poverty or need. Person may sell his children. A person may owe a debt. And give one of his children as as up as as that debt. It's And so, Zaidab and Haritha, this had happened to him. How he came to be owned by Khadijah is unclear, but his father and his uncle, later were able to pay that debt, so they came to free, and purchased the freedom of Zaidab and Harita. And so when he came, the prophet had already freed him and adopted him as his own. And when they came, the prophet said, for.

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For the and so they came to forcefully take him. Like, look, we have the purchase, we want to take him now. And he said, look, I'll, I'll meet you in the middle. I can't force him to go anywhere. But I'll give him a choice. And if he chooses to go with you, then I'll let him go. No problem. So they said, that is a reasonable compromise. So, the prophet called Zaid and he gave him, he gave him a choice. Call away hack. Yazaid, Liz Aidwei, Hakia Zaid.

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And so, they said, how could you choose to be a slave in this man's house rather than over your father and your uncle, your own family? He said, I have witnessed things from this man that forced me, meaning of his kindness and generosity and his etiquette and his character, etcetera which is mira in itself which caused me to arrive to the conclusion that I would never choose to live in anyone's house or at anyone's service or care other than he and so when the prophet heard this from Zaeed, he took him to another room, took him aside to his family, to his wife, and he said, I hereby announce to you that Zaid is now officially my son. I will inherit from him and he from me. This is what's called adoption at that time and this was before Revelation. And so the prophet didn't want to keep Zaid as a slave after he chose him over his own family. And so he freed him at that point. He emancipated him. And he took him on as his own son. He adopted him. And so his father and his uncle found that that was very reasonable. That at least if he's not if he's not coming with us, he will be an adopted son of such a good man. Wadua, Za Mohammed Islam. Vanessalet, Ud him and so Zaid would be referred to as Zaid, son of Muhammad. And then revelation came and in Medina the verses of were revealed in which Allah wrecked and just in the sight of Allah and in the estimate of Allah. And so after this was revealed. He was referred to as Zad ab and Haritha because Harita is his biological father's name. And Maamar narrates the said Mamer narrates the a Zur he said Zaid is the first person that we know to have become Muslim. First here is relative. Meaning, the first person from amongst the servants to become Muslim. So, you're going to find narrations that say, Zaid is the first Muslim. You'll find narrations that say, Abu Bakr was the first Muslim. Good to find narrations that say, Khadijah was the first Muslim. Other narrations that say, Ali was the first Muslim. This is all relative, right? So, Abu Bakr was the first of free men, adults, and Khadijah, the first of the women, and Ali the first of the youth. And Zaid, the first of, the servants. So, this is a relative firstness, but the first first person had become Muslim except Islam was Khadijah, and so, this was a great This was a great honor that Zaid had to be called Zaid, son of Muhammad, right? To have the prophet Muhammad in his lineage that. But that was taken away from him, right? And at no and due to no or or wrong in his part. So the scholars mention of the and his that Allah Subhanahu wa ta'ala took away from Zaid something and replaced it with something better. So, he took away from Zaid that he would be called Zaidab and Mohammed. After that, he was to be referred to as but instead, he placed his name in the Quran and so Zaid is the only name of any companion who's explicitly mentioned in the Quran. Muhammad was.