00:00:02,380 --> 00:02:03,520 [Reciter]
Praise be to Allah, Lord of the worlds, and blessings and peace be upon His noble Prophet, and upon his family and all his companions. To proceed: The scholar and eminent authority Abu al-Fida' Isma'il ibn 'Umar ibn Kathir al-Shafi'i (RH) says in his book, Al-Fusul fi Sirat al-Rasul ﷺ: "Praise be to Allah, and peace upon His servants whom He has chosen." Praise be to Allah—abundant, pure, and blessed praise, as our Lord loves and is pleased with. And I bear witness that there is no god but Allah alone, without partner—the testimony of one whose heart is devoted to Him, from whom the turbidities of shirk have cleared, leaving purity, who acknowledges servitude to Him, and seeks refuge in Him from the evil of Satan and caprice, and who clings to His firm rope revealed to His trustworthy Messenger, Muhammad ﷺ, the best of creation. May Allah's blessings and peace be upon him continuously until the Day of Gathering and Meeting, and may Allah be pleased with his companions, his wives, his offspring, and all his followers—possessors of insight and intellect. To proceed: It is unbefitting for people of knowledge to neglect learning the Prophetic history and Islamic chronology, for it encompasses vast knowledge and important benefits that no scholar can do without, nor be excused for lacking. I wished to write a concise summary on this topic to serve as an introduction, a model, and a helpful guide to it. Upon Allah is my reliance, and to Him I entrust my affairs and lean. It encompasses the lineage of the Messenger of Allah ﷺ, his biography, his signs, and the history of Islam after him up to our present day, of that which people of understanding require, presented by way of conciseness, God willing.

00:02:04,080 --> 00:36:36,980 [Sheikh Abdurrazzaq al-Badr]
Praise be to Allah, Lord of the worlds, and I bear witness that there is no deity worthy of worship except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger. May Allah send peace and blessings upon him, his family, and all his companions. To proceed: Imam Ibn Kathir (RH) began his blessed and beneficial book, Al-Fusul fi Sirat al-Rasul ﷺ, by praising Allah and extolling Him, exalted and most high, as He deserves, and also began before that with the basmalah—“In the name of Allah, the Most Compassionate, the Most Merciful”—and his statement, 'Allah is sufficient for me, and He is enough.' His contemporary Ibn opened in a similar manner in his book, Zad al-Ma'ad. Between the two books—Zad al-Ma'ad and Al-Fusul—there is a striking alignment in many of the discussions, topics, presentation, and verification of issues. Both of them—meaning Ibn al-Qayyim (RH) and Ibn Kathir—benefited greatly from the prominent figures of their era and the scholars of their time, such as the Hafiz, the Imam, Shaykh al-Islam Ibn Taymiyyah (RH), as well as the Hafiz, Imam al-Mizzi (RH), author of Tahdhib al-Kamal. Ibn Kathir benefited tremendously from al-Hafiz al-Mizzi, and he also married his daughter, Zaynab, gaining immense benefit from him in the science of narrators, hidden defects ('ilal), chains of transmission (asanid), and history. And he (RH) excelled remarkably in this field. Among the similarities between the two books that each of them began his book with these words: “Allah is sufficient for me.” Many among the common folk think that this phrase is only used to ward off harm—to repel affliction, and some use it to pray against a person, especially someone who has wronged them. It frequently comes upon the tongues of the common folk to say, “Allah is sufficient for me against so-and-so,” or invoking Allah against someone; this is a mistake in understanding this phrase and what is intended by it. For the phrase “Allah is sufficient for me” is a statement by which one seeks help and sufficiency from Allah—and al-hasb means the Sufficient One—so “hasbi Allah” means “may Allah suffice me.” It is uttered when seeking to ward off affliction, just as it is uttered when asking for blessings, and when asking for success and right guidance. “If only they had been satisfied with what Allāh and His Messenger gave them and said, "Sufficient for us is Allāh; Allāh will give us of His bounty, and [so will] His Messenger; indeed, we are desirous toward Allāh," [it would have been better for them].” (Quran 9:59) “If only they had been satisfied with what Allāh and His Messenger gave them and said, "Sufficient for us is Allāh; Allāh will give us of His bounty, and [so will] His Messenger; indeed, we are desirous toward Allāh," [it would have been better for them].” (Quran 9:59) It was said here in the context of seeking—seeking bestowal from His bounty, Glorified and Exalted be He— just as it is also said in the context of warding off—warding off affliction. “Those to whom people [i.e., hypocrites] said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allāh, and [He is] the best Disposer of affairs.” (Quran 3:173) meaning, “He is sufficient for us.” Thus, Imam Ibn Kathir's statement in the introduction of his book, 'Allah is sufficient for me,' and likewise Ibn al-Qayyim's statement in the introduction of his book Zad al-Ma'ad, 'Allah is sufficient for me'— he said it in the introduction of a work intended to detail the Prophet's biography, verify legal issues, clarify matters, and mention the evidences. He is thus seeking Allah's sufficiency and help, asking for His—blessed and exalted is He—granting of success, support, and guidance. That is why he began with it, saying, “Allah is sufficient for me, and He is the best disposer of affairs”—adding “and He suffices,” meaning that whoever has Allah, glorified and exalted be He, as his sufficiency, He will suffice him: “Is not Allah sufficient for His servant?” For if Allah, glorified and exalted be He, is sufficient for His servant, He protects him from every evil, helps him, guides him, and grants him success, and He, blessed and exalted be He, will be a protector, helper, supporter, and guide for him. Then he—may Allah Almighty have mercy on him—praised Allah with the praise and extolment that He, glorified be He, deserves. And Allah, Mighty and Majestic, is praised for two things: for His Names and Attributes, and for His blessings and favors. For this reason, the scholars said: “Praising Allah, blessed and exalted be He, is of two types: praise for His—Mighty and Majestic—Most Beautiful Names and Supreme Attributes, and the second type is praising Him, glorified and exalted be He, for His blessings.” And the greatest of blessings is the blessing of Tawhid (monotheism), for it is the most majestic and supreme blessing. As Sufyan ibn 'Uyaynah said: “Allah has not bestowed a blessing upon a servant greater than making known to him that there is no god but Allah.” So this is the greatest of blessings. This is why Surat al-Nahl—which is called the 'Surah of Blessings' among scholars due to how many of His blessings upon His servants Allah, blessed and exalted be He, enumerates in it— He, Blessed and Exalted, began it with the greatest blessing: the blessing of Tawhid. “The command of Allāh is coming, so be not impatient for it. Exalted is He and high above what they associate with Him.” (Quran 16:1) glorified and exalted is He, and most high. “The command of Allāh is coming, so be not impatient for it. Exalted is He and high above what they associate with Him.” “He sends down the angels, with the inspiration [i.e., revelation] of His command, upon whom He wills of His servants, [telling them], "Warn that there is no deity except Me; so fear Me.” (Quran 16:1-2) So this is the first blessing mentioned in this noble surah—Surah al-Nahl—the blessing of Tawhid. The author, may Allah have mercy on him, praised Allah ﷻ for His Most Beautiful Names and Attributes, and praised Him ﷻ for His favors, guidance, and granted success, then testified that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah ﷺ, incorporating into that praise of Allah ﷻ as befits Him, acknowledging Allah’s grace, favor, generosity, and bestowal ﷻ. He said, “The testimony of one whose heart is devoted sincerely to Him.” And the testimony that there is no deity worthy of worship except Allah is only beneficial to the one who utters it through sincerity, just as the Prophet ﷺ said: “Whoever says, 'Whoever says La ilaha illa Allah sincerely from his heart shall enter Paradise.' He said, “And the impurities of polytheism have cleared away from him, and [his faith] has become pure.” “Cleared away” means that the impurities of polytheism have departed and moved far away from him; “and has become pure” means that his faith, Tawhid, and sincerity to Allah ﷻ have become pure, and he affirmed for Him the bondage of servitude, acknowledging his humility and submission to his Lord ﷻ, and that he is a humble servant of the Lord, the Great and Majestic Creator ﷻ. He said, “And he sought refuge in Him from the evil of Satan and passion, and held fast to His firm rope sent down upon His trustworthy Messenger, Muhammad, the best of creation—may the blessings and peace of Allah be upon him always, until the Day of Gathering and Meeting.” “And may Allah be pleased with all his Companions (RA), his wives, his progeny, and his followers—possessors of insight and sound intellect.” So after this introduction of praise and extolment of Allah ﷻ, and sending blessings and peace... upon His Messenger ﷺ, his companions, his wives, and his progeny, he (RH) embarked upon the main topic, saying: 'To proceed: 'It is not fitting for people of knowledge to neglect knowing the prophetic events and Islamic history.' That is, this is a noble chapter among the chapters of knowledge, and there is a pressing need to study and understand it. Yesterday in our meeting, we mentioned several points explaining and clarifying the importance of studying the Seerah, learning about his accounts ﷺ, and the stages of his life, starting from his birth ﷺ until Allah, Mighty and Majestic, called him back. And Seerah means path or way. By the Seerah of the Prophet ﷺ, the stages of his life, the days of his lifespan, and his transitions ﷺ, starting from his birth, his upbringing, his commission as a prophet, the Migration, and so forth. And this knowledge has immense benefit, grand fruit, and indeed numerous fruits. I alluded to some of these fruits and benefits in yesterday's gathering. This is why Al-Hafiz Ibn Kathir (RH) says it is not fitting for people of knowledge and students of knowledge not to be knowledgeable about the Seerah of the Prophet ﷺ and Islamic history. He said: 'It—meaning the Seerah—contains abundant sciences and important benefits that no scholar can do without, nor is one excused for being devoid of it'—meaning no one is excused for lacking knowledge of it, having no knowledge or understanding of it; rather, this is considered a flaw and a deficiency. that one should lack knowledge and familiarity with the biography of the noble Prophet ﷺ and his blessed life, abounding in giving, generosity, self-sacrifice, devotion, seriousness, patience, perseverance, fulfilling servanthood to Allah ﷻ, and granting victory to His religion, Blessed and Exalted. He said: "I wished to append a reminder concerning that," signaling that what he will write down in this book is not an exhaustive or expansive treatment of this topic, but rather a summary by way of reminder and notification of the core issues of the Seerah and comprehensive accounts of the Prophet ﷺ. He said: "so that it may serve as an introduction to it, a model, and an aid for him and upon him." So what he wrote serves as a reminder and an introduction that helps the seeker of knowledge to delve deeper and expand into the study of the biography of the noble Prophet, peace and blessings of Allah be upon him. He said: "And upon Allah is my reliance, and to Him is my delegation and support." This is a statement of reliance upon Allah Almighty, a noble resort to Him, and a plea to Him, Glorified be He, for succor, aid, and success. He said: "It comprises a mention of the lineage of the Messenger ﷺ, his biography, and his signs," "and a mention of the history of Islam after him down to this day of ours, of what people of understanding stand in need of, by way of conciseness, Allah willing." His saying, may Allah have mercy on him, "and a mention of the history of Islam after him down to this day of ours," means down to the day of Ibn Kathir (RH). Whoever examines this Seerah before us, entitled Al-Fusul fi Sirat al-Rasul, will find that it ends with the end of the Seerah—the biography of the Prophet ﷺ—and the accompanying mention of proofs, noble qualities, and unique characteristics, concluding at this point. As for the days of Islam after him ﷺ up to the lifetime of Al-Hafiz Ibn Kathir (RH), there is no mention of that in this book. So the case is one of two possibilities: either his statement "and it contains" refers to—or the reference here pertains to—the prophetic era and Islamic history, the prophetic era and Islamic history. He said shortly before this, "For it is not proper for people of knowledge to neglect learning the prophetic era and Islamic history." He then mentioned some words and said, "and it contains the lineage of the Messenger, such and such, and the states of the people up to this day of ours." This is one possibility, and it is a plausible one. If this possibility is correct, then there is no issue, because the reference here would not be to his book, but rather to the books authored in this domain—the domain of Seerah and Islamic history—that they contain both. The second possibility is that by his statement "and it [contains]", he meant this compendium which he himself (RH) authored. And we know that this compendium which he (RH) authored ended with the events of the Seerah alone—the biography of the Prophet ﷺ and what pertains to it of noble qualities, proofs, and unique characteristics. So if this possibility is what was intended, then Ibn Kathir (RH) would have made a promise thereby, but was unable to fulfill it. He promised in the introduction to combine the Seerah and historical events up to his time, but could not do so; thus, he restricted himself to recounting the Seerah of the Noble Prophet ﷺ. Before delving into the first section of this blessed work, Kitab Al-Fusul, by Imam Ibn Kathir (RH), I would like to make a quick reference... ...to some of the distinguishing features of this book—Al-Fusul fi Seerat ar-Rasool ﷺ, by Imam Abu Al-Fida’ Isma'il ibn 'Umar ibn Kathir Al-Qurashi (RH). This book is distinguished by several key aspects, the most important of which are the following: First: the excellent composition of this valuable work and its presentation in a scholarly style that relies on stating facts and events as they are, without resorting to literary flourishes or embellished phrasing and the like, which often leads those who take such an approach to digress for the sake of literary style, thereby mentioning things that have no basis in reality— as any diligent reader knows. For when a writer prioritizes literary style, rhetorical embellishment, or maintaining rhymed prose and the like, this may force him... ...into digression and prevent him from presenting the historical fact or event as it truly occurred, due to... the author's over-indulgence in literary style, or paying excessive attention to embellishing and polishing the phrasing, and the like. Thus, Ibn Kathir (RH), in his book, was deeply committed to presenting information just as it is, without giving weight to literary aspects or ornate phrasing at the expense of scholarly truth and historical reality. Secondly, the book Al-Fusul by Imam Ibn Kathir (RH), as well as his other works, reflects the sincere emotion of this Imam—as we deem him, and Allah is his reckoner—in his love for the Noble Prophet ﷺ and his noble Companions (RA). Anyone who reads his phrasing and words, may Allah have mercy on him, will notice in them a sincere tone, profound devotion, and a beautiful connection to the guidance of the Noble Prophet ﷺ, as well as a fine defense of the Prophet ﷺ, his biography, and his Companions (RA). One also notices his intense aversion toward the enemies of the Prophet ﷺ, the enemies of the noble Companions (RA), and the enemies of the wives of the Noble Prophet ﷺ. This quality is noticeable in this book of his, as well as across his works in general, such as his tafsir of the Book of Allah ﷻ, his book Al-Bidayah wa al-Nihayah, and his other great works (RH). Thirdly, the excellent arrangement and sequence in presenting historical events and prophetic occurrences—a coherent, beautifully structured scholarly presentation in chronological order. Fourthly, despite its small size, the book is rich, comprehensive, and thorough, containing robust verifications, exquisite selections, and a blessed compilation to the biography of the Noble Prophet ﷺ. The fifth point is that he (RH) He relied in his presentation of reports and events of the Seerah—the biography of our Prophet ﷺ—on first mentioning the report, and then supporting it with authentic narrations transmitted from the Messenger ﷺ as well as reports narrated from the noble Companions (RA), and addressing matters where there was disagreement among the people of knowledge. He (RH) took care to mention the opinion he deemed most reliable, supported and backed by proof and evidence. The sixth feature that distinguishes this book is its avoidance of filler, tangents, and verbosity that stray from the book's purpose. Another point is that he (RH) benefited greatly from the works of earlier scholars that preceded him, examined many books written on the Prophet's biography, and made excellent use of them (RH), in addition to his own scholarly stature (RH) and his righteous upbringing from the early start of his life. He grew up in a house of knowledge; his father was a scholar and imam, who passed away when Ibn Kathir was very young, not yet three years old. His brother was also a scholar, and his family was a family of knowledge. In fact, Ibn Kathir (RH)—whose name was Ismail—had an older brother also named Ismail, who was a scholar who excelled at a young age in knowledge and memorization, distinguishing himself in that. His father loved him immensely; then one day he climbed onto a roof or the like, fell, and did not live long before passing away. in his youth, may Allah have mercy on him. So his father, 'Umar ibn Kathir, named Ismail—the Imam and author of Al-Fusul— and he was his last-born child, whom he named after his brother who had passed away. Thus, he grew up, may Allah have mercy on him, from his early childhood in a household of knowledge. The brother after whom he was named had excelled in knowledge and in the Book of Allah, and it was often recalled to him in his youth that he was named after his brother, who was such and such. So from a young age, may Allah Almighty have mercy on him, he was raised with a serious dedication to learning and acquisition, excelling from his childhood in acquiring knowledge, may Allah Almighty have mercy on him. He went on to author magnificent, blessed, and beneficial works that scholars and students of knowledge cannot dispense with, foremost among them being his magnificent exegesis, Tafsir Ibn Kathir. We can safely say that it is rare to find a scholar who has not benefited from this book; indeed, seldom will you find a scholar who has not drawn from it. His work, Tafsir al-Qur'an al-'Azim, may Allah Almighty have mercy on him, is constantly in the hands of scholars and students, who frequently consult it to understand the Book of Allah, the Mighty and Majestic. Likewise, his book Al-Bidayah wa al-Nihayah remains in the hands of scholars and students, and many of his works, may Allah have mercy on him, hold a grand status in the hearts of scholars and seekers of knowledge. All of this demonstrates to us the high standing of this concise work by this Imam on the biography of the Noble Messenger ﷺ. And among the delightful coincidences with which Allah has blessed us... In this gathering, as I mentioned yesterday, during the weekdays we will read from this book, Al-Fusul fi Sirat al-Rasul ﷺ, and on Thursdays specifically, we will read from Al-Urjuzah al-Mi'iyyah fi Hal Khayr al-Bariyyah by Ibn Abi al-'Izz al-Hanafi. Now, Ibn Abi al-'Izz was among the students of Ibn Kathir, benefiting greatly from him and quoting him; it is quite likely that he was familiar with his book, Al-Fusul, and it is also plausible that Al-Urjuzah al-Mi'iyyah is a poetic summary in which he versified the book of his teacher, Ibn Kathir (RH), Al-Fusul fi Sirat al-Rasul ﷺ. I also reiterate what I drew attention to yesterday: that we should all cooperate in righteousness and piety in studying the Biography of the Prophet ﷺ, especially by encouraging our sons, young children, and daughters at home to memorize this enjoyable, beneficial, and comprehensive poem. And we will begin reading it, Allah ﷻ willing, starting from next Thursday. So let the sons and daughters be urged to memorize this poem and be encouraged, and also given motivational incentives, because if one reads and understands this biography, it will benefit them immensely and blessedly in their life, Allah ﷻ willing. I would also like to note that both Al-Fusul and Al-Urjuzah are available in large quantities for free distribution. For anyone who wishes to receive a copy, there is a designated area in the mosque for complimentary gifts, One may also visit this location at the Southern Awareness Office, located by Outer Plaza Gate No. 3, adjacent to the Sharia Court. That is right in this direction; there is an awareness office at the beginning of the plazas by Outer Gate No. 3, next to the Sharia Court. Distribution time is on Tuesday, from 6:30 p.m. until the Maghrib call to prayer. Yes. He (RH) said: "An account of his lineage ﷺ." "He is the master of the children of Adam, Abu al-Qasim, Muhammad, Ahmad, and al-Mahi (the Eraser) through whom disbelief is erased," "al-Hashir (the Gatherer) behind whom people will be gathered, al-'Aqib (the Finalizer) after whom there is no prophet," "al-Muqaffi (the Last Follower), the Prophet of Mercy, the Prophet of Repentance, and the Prophet of Fierce Battles." He (RH) said: "An account of his lineage ﷺ." This is the very first topic he begins with. In books of Seerah—the biography of the Noble Prophet ﷺ—the very first thing covered is the lineage of the Noble Prophet ﷺ, which is the most noble of all lineages. The author (RH) will mention the evidence for this later on. So he began his account of the Prophet's ﷺ lineage by listing some of his names ﷺ. He mentioned among his names: Muhammad, Ahmad, al-Mahi, al-Hashir, al-'Aqib, al-Muqaffi, the Prophet of Mercy, the Prophet of Repentance, and the Prophet of Fierce Battles. All of these are names of his ﷺ. And among what ought to be known in this regard... that his names, peace and blessings be upon him, are not merely proper names that do not denote meanings; rather, they are both names and descriptions—his names, peace and blessings be upon him, are names and attributes: names indicating his person, peace and blessings be upon him, and attributes indicating qualities inherent in him, may Allah’s blessings and peace be upon him. Imam Ibn al-Qayyim, may Allah Almighty have mercy on him, devoted a tremendously beneficial chapter in his book Zad al-Ma'ad to explaining the names of the Messenger, peace and blessings be upon him. A chapter that is among the most beneficial in explaining the names of the Messenger ﷺ. He mentioned a collection of his names ﷺ established in authentic narrations, and explained them in a wonderful, beneficial, and comprehensive manner. So it is fitting for the student of knowledge, when learning his names, peace and blessings be upon him, to review the chapter devoted by Ibn al-Qayyim, may Allah Almighty have mercy on him, near the beginning of the first volume of his book Zad al-Ma'ad, The first is under the mention of the lineage of the Prophet, peace and blessings be upon him, where he explained the names of the Prophet ﷺ. Ibn Kathir, may Allah have mercy on him, said, "And [he is] the master of the children of Adam." Masterhood means precedence; so "the master of the children of Adam" means the one set ahead of the children of Adam in his virtue, his servitude and devotion to Allah, Glorified and Exalted, and his perfection in character and manners. He is the master of the children of Adam—meaning their leader, foremost, best, and most superior, may Allah’s blessings and peace be upon him. The author, may Allah have mercy on him, will also present the evidence for this from the Prophet's Sunnah, peace and blessings be upon him. He said, 'Abu al-Qasim'—which is his kunya (agnomen) ﷺ. Then he listed a number of his names, saying: "Muhammad, Ahmad, and al-Mahi," which he explained as "the one through whom disbelief is erased"; "al-Ḥāshir," explaining it as "the one at whose feet mankind will be gathered"; "al-'Aqib," explaining it as "the one after whom there is no prophet"; and "al-Muqaffi." Ibn al-Qayyim, may Allah have mercy on him, explained it in Zad al-Ma'ad, He stated that it means 'the one who followed the messengers before him, thus becoming their Seal and the last of them, peace and blessings be upon him.' 'And the Prophet of Mercy,' meaning the one whom Allah, Glorified and Exalted be He, sent as a mercy to all the worlds; 'And the Prophet of Repentance,' whom Allah, Mighty and Majestic be He, sent as a guide to Allah and a leader bringing people to repentance, penitence, and returning to Allah, Glorified and Exalted be He; 'And the Prophet of Fierce Battles'—and al-malhamah refers to fighting to elevate the Word of Allah and support His religion, Glorified and Exalted be He. And as I previously mentioned regarding this topic—the names, their explanations, and the clarification of their meanings—it is beneficial for the student of knowledge to refer to the book Zad al-Ma'ad by Imam Ibn al-Qayyim, may Allah Almighty have mercy on him. These names of the Prophet, peace and blessings be upon him, mentioned by the author, may Allah have mercy on him, are established by Hadiths, including what is narrated in the two Sahihs from Jubayr ibn Mut'im (RA) in a marfu' narration, in which the Prophet, peace and blessings be upon him, said: "Indeed, I have several names..." 'I am Muhammad, and I am Ahmad, and I am al-Māḥī (the Eraser) by whom Allah erases disbelief, and I am al-Ḥāshir (the Gatherer) at whose feet mankind will be gathered'—and in another phrasing, 'at my heel'—'and I am al-ʿĀqib (the Last).' And it is reported in Ṣaḥīḥ Muslim from the hadith of Abū Mūsā al-Ashʿarī (RA) that he said: 'The Messenger of Allah ﷺ used to name himself for us with several names, saying: "I am Muhammad, Ahmad, al-Muqaffī (the Final Prophet), al-Ḥāshir, the Prophet of Repentance, and the Prophet of Mercy.' Yes. He (RH) said: 'the son of ʿAbd Allāh—and he was the brother of al-Ḥārith, al-Zubayr, Ḥamzah, Abū Ṭālib, whose name was ʿAbd Manāf; Abū Lahab, whose name was ʿAbd al-ʿUzzā; ʿAbd al-Kaʿbah, who is al-Muqawwam—

00:36:37,750 --> 00:37:00,810 [Reciter]
though it is said they were two different people; Ḥajl, whose name was al-Mughīrah; al-Ghayḍāq, so named for his immense generosity, though his original name was Nawfal— and it is said also Ḥajl and Ḍirār; and Ṣafiyyah, ʿĀtikah, Arwā, Umaymah, Barrah, and Umm Ḥakīm, who is al-Bayḍāʾ. All of these were the children of ʿAbd al-Muṭṭalib.'

00:37:01,190 --> 00:39:19,590 [Sheikh Abdurrazzaq al-Badr]
He (RH) mentioned here the father of the Prophet ﷺ, who was ʿAbd Allāh. ʿAbd Allāh was the son of ʿAbd al-Muṭṭalib, and he was the second intended sacrifice (al-Dhabīḥ), ransomed with a hundred camels. And he (RH) mentioned the brothers of ʿAbd Allāh, who are the paternal uncles of the Prophet ﷺ, and the sisters of ʿAbd Allāh, who are the paternal aunts of the Prophet ﷺ. So first he mentioned his ﷺ paternal uncles: he mentioned al-Ḥārith, al-Zubayr, Ḥamzah, Abū Ṭālib, down to the last of the Prophet's ﷺ paternal uncles whom he listed. Then he mentioned his—may Allah’s peace and blessings be upon him—paternal aunts, who were six paternal aunts mentioned by the author, may Allah Almighty have mercy on him. I would like to point out here that the author, may Allah have mercy on him—meaning Ibn Kathir—took care, when mentioning the grandfathers of the Prophet ﷺ, who number twenty grandfathers up to 'Adnan, 'Adnan being the twentieth grandfather of the Prophet ﷺ, to mention alongside each grandfather the brothers of that grandfather; There is an immense benefit in this in terms of knowing where his noble Companions (RA) meet in lineage with the Prophet ﷺ. We will come across some examples of this—for instance, Abu Bakr al-Siddiq (RA)—at which grandfather does he meet the Prophet ﷺ? And 'Umar (RA), at which grandfather? Likewise the rest of the Ten Promised Paradise. Thus, since Ibn Kathir (RH) took care to mention the brothers of each grandfather, this helps in this topic as well as in other topics related to genealogy.

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Yes. He said: '‘Abdul-Muttalib—and his name was Shaybat al-Hamd according to the correct view—son of Hashim, whose name was ‘Amr, and he was the brother of al-Muttalib, and to both of them the lineage of the kin belongs, along with ‘Abd Shams and Nawfal; four who are the sons of ‘Abd Manaf, brother of ‘Abd al-‘Uzza, ‘Abd al-Dar, and ‘Abd, sons of Qusay—and his name was Zayd—who was the brother of Zuhrah, son of Kilab, brother of... Yaqazhah, 'Adi, and Makhzum—all three are the sons of Murrah, brother of 'Adi— who is Husays—and they are the sons of Ka'b, brother of 'Amir; and Samah, Khuzaymah, Sa'd, al-Harith, and 'Awf—all seven are the sons of Lu'ayy, brother of Taym al-Adram, the two sons of Ghalib, brother of al-Harith; and Muharib, sons of Fihr, brother of al-Harith, the two sons of Malik, brother of al-Salt; and Mukhallad, sons of al-Nadr, brother of Malik, as well as Milkan and 'Abd Manah, and others, sons of Kinanah, brother of Asad, Asadah, and al-Hun, sons of Khuzaymah, brother of Huzaym, son of Mudrikah—whose name was 'Amr—who is the brother of Tabikhah—whose name was 'Amir— and Qama'ah; all three are sons of Ilyas, brother of al-Nas (who is 'Aylan, father of all Qays); both are the sons of Mudar, brother of Rabi'ah, and both are the pure descendants of Ishmael (AS); and brother to Anmar, Iyad, and Quda'ah—these four being the sons of Nizar, brother of Quda'ah, according to most genealogists; both being the sons of Ma'add ibn 'Adnan.

00:41:04,570 --> 00:53:13,840 [Sheikh Abdurrazzaq al-Badr]
Yes. Here he mentioned the lineage of the Prophet ﷺ up to his grandfather 'Adnan, and 'Adnan is the twentieth grandfather of the Prophet ﷺ. For maximum benefit, we will number the grandfathers of the Prophet ﷺ in our copy, as we will need this to clarify some of the genealogical connections and points of convergence with the Prophet ﷺ among some of the Companions of the Prophet ﷺ, especially the Ten Promised Paradise. So the first grandfather is 'Abd al-Muttalib; we can place the number one next to him, then the second grandfather is Hashim, and the third is 'Abd Manaf, the fourth is Qusay; the fifth, Kilab; the sixth, Murrah; the seventh, Ka'b, brother of 'Amir; the eighth, Lu'ayy; the ninth, Ghalib; the tenth, Fihr; the eleventh, Malik; the twelfth, An-Nadr; the thirteenth ancestor, Kinanah; the fourteenth, Khuzaymah; the fifteenth, Mudrikah; and the sixteenth, Ilyas. The seventeenth, on the same line, is Mudar, brother of Rabi'ah; the eighteenth, Nizar; the nineteenth, Ma'add; and the twentieth, 'Adnan. These are the ancestors of the Prophet ﷺ up to 'Adnan, numbering twenty forefathers of the Noble Prophet ﷺ. The first grandfather is 'Abd al-Muttalib. Ibn Kathir (RH) said his name was Shaybat al-Hamd. It was said he was titled Shaybat al-Hamd because of his generosity and noble giving. He said, 'According to the correct view...'—meaning that other names were also mentioned for him in history books, including simply Shaybah without adding 'al-Hamd'; it was said because of white hair on his head. 'Abd al-Muttalib was a title given to him, and behind this title is a story mentioned by Ibn Kathir (RH) in his book Al-Bidayah wa al-Nihayah, volume three, page 355. The second grandfather is Hashim, His name was 'Amr. He was given the title Hashim— it is said, because he crumbled bread into broth with meat during years of drought and famine. He said: "And he is the brother of al-Muttalib, and to both of them is attributed the kinship of Dhawi al-Qurba," along with 'Abd Shams and Nawfal, and all four of them are the sons of 'Abd Manaf." Regarding his statement: "Hashim, and he is the brother of Al-Muttalib, and to both of them belongs..." the "near relatives" (dhawi al-qurba)—the family of the Prophet ﷺ. And the proof of this—the proof that the "near relatives" are attributed to both of them— is the saying of the Prophet ﷺ: "Banu al-Muttalib and Banu Hashim are one and the same." Narrated by al-Bukhari from the hadith of Jubayr ibn Mut'im. Then he mentioned the third grandfather of the Prophet ﷺ, who is Abd Manaf. He said: "And he is the brother of Abd al-Uzza, Abd al-Dar, and Abd"—the sons of Qusayy. From Abd al-Uzza are Khadijah, the wife of the Prophet ﷺ, and al-Zubayr ibn al-Awwam. Thus, Khadijah (RA) and al-Zubayr ibn al-Awwam (RA) both meet with the Prophet ﷺ at the fourth grandfather, Qusayy. And from 'Abd al-Dar are the keepers of the Ka'bah, and they too meet and they likewise meet with the Prophet ﷺ at his fourth grandfather, Qusayy. Then he (RH) mentioned the fourth grandfather, saying: "Qusayy, whose name was Zayd." Qusayy is a title, not a name, and he was given this title because he was far removed (qasiyan) from his people in Quda'ah. Then he returned to Mecca and reunited Quraysh after their dispersion, which is why we will see later that he is also called Mujammi' ("the Gatherer"). Thus, Mujammi' is a title, Qusayy is a title, and his name was Zayd. He said: "And he is the brother of Zuhrah"—Qusayy was the brother of Zuhrah, the sons of Kilab. From Zuhrah came the mother of the Prophet ﷺ. From Zuhrah came the mother of the Prophet ﷺ. Also from them were Sa'd ibn Abi Waqqas and 'Abd al-Rahman ibn 'Awf, both of whom were among the ten promised Paradise. So, his mother—as well as Sa'd ibn Abi Waqqas and 'Abd al-Rahman ibn 'Awf—join with the Prophet ﷺ in the fifth grandfather, who is Kilab. Then he mentioned the fifth grandfather, saying: "Kilab is the brother of Taym, and Yaqazah, father of Makhzum; all three are the sons of Murrah." From Taym came Abu Bakr al-Siddiq (RA); he meets with the Prophet ﷺ in the sixth grandfather, Murrah. And from Banu Makhzum came Khalid ibn al-Walid; he meets with the Prophet ﷺ in the sixth grandfather, and the sixth grandfather is Murrah. [Murrah is] brother to 'Adi and Husays, both of whom are sons of Ka'b. From Banu 'Adi From Banu 'Adi came 'Umar ibn al-Khattab (RA), his brother, and his cousin Sa'id ibn Zayd, and both of them are among the ten promised Paradise. Thus, they meet with the Prophet ﷺ in the seventh grandfather, Ka'b. Then he mentioned the eighth grandfather: Lu'ayy, brother of Taym al-Adram—both Lu'ayy and Taym being sons of Ghalib, brother of al-Harith and Muharib, the sons of Fihr. And from Banu al-Harith came Abu 'Ubaydah 'Amir ibn al-Jarrah, one of the ten promised Paradise. He meets with the Prophet ﷺ in the tenth grandfather. Abu 'Ubaydah 'Amir ibn al-Jarrah al-Fihri—in his lineage he is called al-Fihri, in reference to the tenth grandfather of the Prophet ﷺ, as he meets with him at this forefather. Then he (may Allah have mercy on him) mentioned the tenth grandfather of the Prophet ﷺ, who is Fihr. Fihr, according to many people of knowledge and genealogists, is the progenitor of all of Quraysh, and Quraysh is attributed to him. The second opinion among the scholars is that the progenitor of Quraysh is al-Nadr ibn Kinanah, the twelfth the twelfth grandfather of the Prophet ﷺ. Al-Hafiz Ibn Kathir (RH) will recount the scholarly disagreement regarding this and mention his preferred opinion along with the evidence, in what is to come of his words, may Allah have mercy on him. Then he mentioned the eleventh grandfather, Malik, brother of al-Salt and Makhlad—as it appears in the original manuscripts and in Al-Bidayah though genealogy books spell it Yakhlad with a ya' and not a mim. The twelfth grandfather is al-Nadr, the brother of Malik. And as I indicated, according to a group of scholars, al-Nadr is the common ancestor of Quraysh—al-Nadr ibn Kinanah. Then he mentioned the thirteenth grandfather, Kinanah, and the fourteenth grandfather, Khuzaymah, brother of Hudhayl, and from Hudhayl is the noble Companion 'Abdullah ibn Mas'ud al-Hudhali, who traces his lineage back to this ancestor. The fifteenth grandfather is Mudrikah. The sixteenth is Ilyas, who—he said—was the brother of al-Nas, namely 'Aylan, father of all Qays. He said: both were the sons of Mudar, who is the seventeenth grandfather of the Prophet ﷺ and brother of Rabi'ah. He said: "And they are the two pure ones"—meaning Mudar and Rabi'ah—pure descendants of Ishmael (AS). He said: "And the brothers of Anmar and Iyad." And they headed south—meaning Anmar and Iyad turned towards Yemen and settled there. And from Iyad came Qass ibn Sa'idah, who is proverbially famous for his eloquence and rhetoric. The eighteenth grandfather of the Prophet ﷺ was Nizar, the brother of Quda'ah according to the majority of genealogists. Then the nineteenth was Ma'add, and the twentieth was 'Adnan. He said: "Thus all Arab tribes trace their lineage back to those I mentioned from the descendants of 'Adnan." We will stop at this point, and we ask Allah ﷻ to bestow upon us all beneficial knowledge, righteous deeds, and upright guidance, and to set right all our affairs, and to make us rightly guided guides, and to grant us success in doing what He loves and is pleased with of sound speech and righteous deeds, and to rectify for us our intentions and offspring, and to forgive us, our parents, our scholars, and all Muslim men and women, believing men and women, living and deceased. Indeed, He, Blessed and Exalted is He, is Ever-Forgiving, Most Merciful, Generous, and Bountiful. And may the peace and blessings of Allah be upon His servant and Messenger, our Prophet Muhammad, and upon all his family and companions.

00:53:13,900 --> 00:53:27,360 [Reciter]
Is there time? May Allah reward you with goodness, bless you, and grant benefit through your knowledge. The questioner asks: "May Allah treat you with excellence. What books do you recommend reading on the Seerah of the Messenger ﷺ?"

00:53:28,120 --> 00:54:43,800 [Sheikh Abdurrazzaq al-Badr]
Regarding books on the Seerah, there are many beneficial and useful books. And now, in the hands of this questioner, is the book Al-Fusul. And perhaps if he were given a list of many books on the seerah, they would become too overwhelming for him and he might abandon them. So the time for this question is after he finishes reading this book, Al-Fusul fi Seerat ar-Rasool ﷺ. Otherwise, if you list too many for him and overwhelm him, the saying of the poet might eventually apply to him: 'The hyenas swarmed upon Khirash, so Khirash knew not what to hunt.' So he has this book in front of him; let him benefit from it, be keen to master it, read it, and draw benefit from it. And as Ibn Kathir (RH) said, this is a reminder, a key, and an introduction to other books written on this subject. If he is able to read this book along with giving due attention to the poem, this will be—by the permission of Allah ﷻ—a gateway and an opening to greater understanding of and care for the Prophetic seerah. Yes.

00:54:45,060 --> 00:54:57,380 [Reciter]
The questioner says: "Esteemed Sheikh, may Allah preserve you. I came to perform 'Umrah, praise be to Allah, and my maternal aunt came with me, and she is afflicted with magic. What do you advise me, may Allah preserve you, for her treatment here in this blessed land?"

00:54:57,500 --> 00:56:26,360 [Sheikh Abdurrazzaq al-Badr]
We ask Allah the Generous, Lord of the Mighty Throne, to grant your aunt healing and well-being. And I advise you to tell your aunt to be mindful of performing ruqyah on herself by herself, for 'nothing scratches your skin like your own fingernail.' And she should not look for someone to perform ruqyah on her. Her reading upon herself and her supplication for herself is the supplication of one in desperate need. And one of the Salaf among the imams of the Tabi'un visited a sick young man, The young man asked him to supplicate for him, so he said to him, "Supplicate for yourself; your supplication is that of one in desperate need, and Allah ﷻ says: 'Is not He...' “Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allāh? Little do you remember.” (Quran 27:62) So your aunt should be eager to supplicate for herself and do so frequently, and she should also take care to perform ruqyah upon herself by herself, particularly with Surat al-Fatihah and Ayat al-Kursi, and 'Say, "He is Allah, [Who is] One," 'Say, "I seek refuge in the Lord of daybreak," and 'Say, "I seek refuge in the Lord of mankind."' With these five, she should take care to perform ruqyah upon herself, along with trust in Allah ﷻ, good reliance upon Him, and total devotion to Him, Glorified and Exalted be He. We ask Allah, the Most Generous, to grant her and all sick Muslims healing and well-being.

00:56:26,720 --> 00:56:32,740 [Reciter]
Yes. The questioner asks: "May Allah reward you with goodness. Is Ta-Ha one of the names of the Prophet ﷺ?"

00:56:33,140 --> 00:57:22,240 [Sheikh Abdurrazzaq al-Badr]
What is correct, as explained by the scholars—including the eminent scholar Ibn al-Qayyim (RH) and others—is that Ta-Ha is among the disjointed letters at the beginning of the surahs, such as Kaf-Ha-Ya-'Ayn-Sad and Alif-Lam-Mim. Thus, Ta-Ha is not one of the names of the Prophet ﷺ, and likewise Ya-Sin is not among his names ﷺ. Rather, it is among the disjointed letters, like Alif-Lam-Mim, Kaf-Ha-Ya-'Ayn-Sad, Alif-Lam-Ra, and similar disjointed letters at the start of surahs. This was mentioned by a group of scholars, including Ibn al-Qayyim (RH) in his book Zad al-Ma'ad, when discussing the names of the Noble Prophet ﷺ. Yes.

00:57:23,400 --> 00:57:32,070 [Reciter]
The questioner asks: "Some people say that the Prophet ﷺ has ninety-nine names, just as Allah Almighty has ninety-nine names." Is this correct?

00:57:32,280 --> 00:58:45,000 [Sheikh Abdurrazzaq al-Badr]
There is no evidence for this; there is no evidence for it. Based on this, some people artificially attempt to count ninety-nine names, many of which require proof, while others involve exaggeration concerning the Prophet ﷺ. What is required in this regard is moderation and balance, with neither exaggeration nor neglect, nor excess nor shortcoming. The established names of the Prophet ﷺ in the Quran as well as in the Sunnah, along with his attributes ﷺ, are sufficient for praising him ﷺ and mentioning his virtues and characteristics, without any need for extravagant praise or exaggeration. And this extravagant praise and exaggeration—even if the motive behind it for some people is love for the Prophet ﷺ— However, it must be known that such exaggeration is neither pleasing to Allah ﷻ nor pleasing to the Prophet ﷺ, and he ﷺ prohibited many forms of exaggeration regarding himself during his lifetime.

00:58:46,170 --> 00:58:46,170 [Student]
May Allah bless you.