AbdelRahman Murphy – Jmuah 13-12-2024
AI: Summary ©
The speakers discuss various stories of the Prophet's actions during the conquest of Mecca. They emphasize the importance of not arguing and not giving things back to the person they are talking to. The Prophet's ability to produce manifested results through actions and actions is emphasized, along with the importance of empathy and consideration for others. The speakers stress the importance of peace and acceptance of Islam for everyone.
AI: Summary ©
I bear witness that there is no deity
worthy of worship except Allah, and I bear
witness that Muhammad is the Messenger of Allah.
I bear witness that Muhammad is the Messenger
of Allah.
Allah is the Greatest, Allah is the Greatest.
I bear witness
that there is no deity worthy of worship
except Allah.
I bear witness that there is no deity
worthy of worship except Allah, and I bear
witness that Muhammad is the Messenger of Allah.
When you make a mistake, you become defensive.
When I make a mistake, I become defensive.
But imagine when you've been wronged.
What do you, in a moment when you've
been wronged, what do you seek more than
anything?
You seek justice.
You seek justice.
There's a narration that's very powerful, subhanAllah.
It's a narration on the authority of Rabi'
al-Aslami, who said, I used to serve
the Messenger of Allah ﷺ, and he gave
me, as a gift for this service, a
piece of land.
And he said that he also gave Abu
Bakr some land as well.
Now the land that he gave to Rabi'
and to Abu Bakr, it shared a border.
And just like we see now, there are
border disputes.
So if you have a neighbor, sometimes people
look at the survey and they're like, actually,
you built your fence on my land.
I need to have that moved.
That's my two feet.
That's my one foot back.
So they were dividing the land.
And Rabi' says that we came to a
point where there was a piece of land
that included a date palm tree.
And Abu Bakr, in his opinion, said, this
is my piece of land.
And Rabi' says, no, it's my piece of
land.
And so they started to have a dispute,
which, by the way, is totally normal.
It's totally normal for people to disagree.
We should not hear a story about a
companion having a disagreement and say, oh, this
is, oh man, I thought these were pious
people.
No, pious people disagreed.
Allah Ta'ala in the Qur'an, Surah
Hajarat, the first section of that chapter is
all about an argument between two people.
And they argued so loudly that they could
not hear the voice of the Prophet, peace
and blessings be upon him, trying to correct
them.
Who were those two people?
Abu Bakr and Umar.
So think about that.
If Abu Bakr and Umar were arguing to
the point where the Prophet, peace and blessings
be upon him, voice could not be heard.
Then imagine now that these are the two
most pious people after the Messenger of Allah,
peace and blessings be upon him, and this
is something that they're going through.
It's human.
It's natural.
But you know what's not human?
You know what's not natural?
How we respond to these disagreements.
And this is where he becomes Abu Bakr.
You and I, we disagree, and then we
go what?
We tell all of our friends.
We tweet about it.
We get petty, this and that.
Abu Bakr, he feels this, and he says,
you know what?
And subhanAllah, in this narration, he actually, Rabi
'ah says, he said to me something that
hurt my feelings.
And the narration doesn't tell us what.
Which shows you, by the way, that Rabi
'ah was not trying to spill tea.
He wasn't trying to give what Abu Bakr
did.
He said something that hurt my feelings.
It could have been something very small, but
it hurt his feelings.
As soon as Abu Bakr recognized that he
had hurt the feelings of Rabi'ah, وَيُؤْثِرُونَ
عَلَىٰ نفُسِهِمْ وَلَوْ كَانَ بِينَ تُصْفَعِينَ He said,
oh, I hurt his feelings.
And so he looked at Rabi'ah, and
he said, say something back to me.
Say what you want.
Roast me.
Do it.
Because I said it to you, now you
have to give it back to me.
Rabi'ah says, no, I can't do it.
Abu Bakr says, do it.
I'm giving you a free shot.
I said something wrong, now you say something.
Let's call it even.
He said, I can't do it.
Abu Bakr says, I don't accept your denial.
I'm going to the Messenger of Allah, I'm
going to make him tell you to do
it.
I'm going to tell him, I'm going to
ask him, ya Rasulullah, make him say something
mean to me.
So then he starts walking to the house
of the Prophet, peace be upon him.
And Rabi'ah is following him.
And Rabi'ah's friends, who witnessed this whole
dispute, are like, just say something.
Don't do this.
And Rabi'ah says, do you know who
this person is?
He looks at his tribesmen, he says, are
you seriously telling me to say something hurtful
to the best friend of the Messenger of
Allah?
He says, this is Abu Bakr al-Siddiq.
He was one of the two that was
in the cave.
He was one of the two that was
in the cave.
He is the one who has grown old
as a Muslim.
He said, keep your mouths shut.
Because I'm afraid that he will hear you,
and he will make dua against all of
us, and include me with you guys.
Because you're telling me to say something against
him.
They make it to the Prophet, peace be
upon him, Abu Bakr tells him the whole
story.
Ya Rasulullah, this is the issue, we had
a dispute, we had an argument, I said
something that I probably shouldn't have said.
I noticed it hurt his feelings, I didn't
think it was, but it did.
Ya Rasulullah, please, give him his right, let
him, tell him that he has to hurt
my feelings.
The Prophet, peace be upon him, looks at
Rabi'ah and says, is this true?
Rabi'ah says, Ya Rasulullah, this is true,
but I don't want to say something for
him.
I don't want to hurt his feelings.
The Prophet, peace be upon him, says, Rabi
'ah, you are correct.
Rabi'ah says, Ya Rasulullah, what should I
do here?
He says, say, O Allah, may Allah forgive
you, Abu Bakr.
So he turns to Abu Bakr, and he
says, may Allah forgive you.
He says, I saw him, and he was
crying.
He was crying.
Because he realized, in that moment, what he
had done.
He felt for him.
He put himself into the shoes of that
person.
How many times do we wrong somebody, and
we don't have the feeling to put ourselves,
for a moment, into their shoes?
Just to see what I may have done.
Am I so fixed in my defense that
I'm unwilling to give preference to somebody else?
I'm unwilling to be selfless.
Even though it doesn't cost me money.
It just cost me 10 seconds of my
emotional time.
To put myself in their shoes and say,
you know what?
I don't actually think that's offensive, but they
did.
And what they think is more important than
what I think.
May Allah give us this.
Now the last story, and this is the
hardest one to tell, because it includes the
Prophet, peace be upon him, is during the
conquest of Mecca.
The Prophet of Allah, peace be upon him,
as we know, went through a very difficult
stage in his life, early, during the year
of sadness.
And part of that difficulty, part of what
led up to it and was included in
it, was the loss of his uncle, Abu
Talib.
And it wasn't just losing his uncle who
took care of him, but it was losing
his uncle under the circumstances that he lost
him.
He didn't just lose a family member.
He lost the uncle that took care of
him, like his own father, who fed him,
who housed him, who preferred him.
Abu Talib used to save a little bit
of food on the side for the Prophet,
peace be upon him, because his own sons
would eat, and he said, I want to
save his for later, for him.
Abu Talib, then, on his deathbed, the Prophet,
peace be upon him, is making a desperate
plea and a pitch to him, saying, please,
my uncle, just give me one word.
Give me one word, so on the Day
of Judgment, I will be able to stand
there before Allah, and I will be able
to testify on your behalf.
Just say one word.
La ilaha illallah.
Just say it.
And the narration tells us that in the
moment that would have been the prime response,
Abu Talib is challenged by his companions, his
friends from Quraysh, and they tell him, are
you really going to turn your back on
your forefathers now?
You made it all this way.
Your culture, your belief, your lineage, your history,
your heritage.
Now you're going to turn your back?
You coward.
And in that moment, Abu Talib, he responds
to his nephew, the Prophet, peace be upon
him, and says to him, I cannot.
And he passes.
And we know that this was devastating for
the Prophet, peace be upon him.
He experienced a pain that was only addressed
by Allah in the Qur'an.
Innaka la tahdi man ahbat.
WalakinAllahu yahdi man yashaa.
You cannot guide who you wish to guide.
Rather, Allah guides who He wills.
That was the only way that the Prophet,
peace be upon him, could get closure from
that situation.
Abu Bakr Siddiq, on the other hand, his
father, Abu Quhafa radiAllahu anhu, was also not
Muslim for a very long time.
Up until the conquest of Mecca, he refused
to entertain the idea of accepting Islam.
Until the conquest of Mecca.
And then Allah Ta'ala opened his heart.
And in that moment, the Prophet, peace be
upon him, receives Abu Bakr.
And in the hands of Abu Bakr is
his father, Abu Quhafa.
He's walking him.
He's blind, by the way.
And he's walking him to the Prophet, peace
be upon him.
An old man, white hair, white beard, small
limp.
You can imagine the frail sense here.
And Abu Bakr goes to the Prophet, peace
be upon him.
He says, Ya Rasulullah, this is my father.
And he wants to take the pledge of
testimony of faith with you.
So the Prophet, peace be upon him, he
smiles.
Because he knows that this is something that
Abu Bakr, and not only Abu Bakr, but
every person who is Muslim, who has family
that is not Muslim, that they dream of
this moment.
And so Abu Quhafa, he takes his hands
and puts it in the hands of the
Prophet, peace be upon him.
And he starts to give him his testimony,
his allegiance, his pledge.
He starts to say the shahada.
And Abu Bakr al-Siddiq, at this moment,
starts to cry.
Emotional moment.
You're witnessing your father accept Islam.
After two decades almost, two decades roughly, of
you being a Muslim and of him not
accepting.
And now he's getting old and you're wondering,
you're having these thoughts.
Is he going to die as a non
-Muslim?
And I'm Abu Bakr, I'm his son, and
I'm trying and I'm trying.
So he starts to shed tears.
As if to say to the outsider who's
looking, Man, this must be such a happy
moment.
So the Prophet, peace be upon him, he
looks at Abu Bakr.
And he says, Ya Abu Bakr, tears of
happiness?
Are you happy?
And he's not saying it in a bad
way.
He's celebrating.
This is his brother.
Are you happy?
I'm so happy for you.
And Abu Bakr says, Ya Rasulullah, how I
wish that in your hands right now were
the hands of your uncle instead of my
father.
I'm crying, Ya Rasulullah, because I can't imagine
the emptiness that you have felt knowing that
the man who took care of you and
raised you like my father did to me
did not have the pleasure of giving the
testimony of faith to your own uncle.
And how I wish that it was his
hands in your hands right now.
He thought.
You know, Abu Bakr was so amazing because
it doesn't matter what scenario, or who it
was, or what time, or what place, or
what the status was, he always was thinking
of somebody else.
He always preferred somebody else.
Abu Bakr, this is what made him As
-Siddiq.
What gave him this ability.
As-Siddiq was not his last name, by
the way.
Ibn Abi Kuhafa was technically his name.
As-Siddiq was the name he was given,
the title, by the Messenger of Allah ﷺ,
when?
On an Isra' with Ma'raj.
Why?
Because he was truthful.
He was the one who really believed at
the height of difficulty when the stories were
becoming very hard to understand.
The Prophet ﷺ in one night leaves Mecca,
goes to Jerusalem, leads all the prophets in
prayer, ascends the heavens, sees things that are
inexplicable at the time, scientifically, physically.
Right now we have planes.
Oh yeah, one night travel.
Imagine, this was a journey that would take
months.
And not only does he go, he also
comes back.
And so in the midst of him telling
everybody, and they're all laughing at him, you
have one person in the front saying, صدقت
يا رسول الله.
You're being truthful, ya Rasool Allah.
Finally, after a few times, the Prophet ﷺ
says, أنت الصديق.
You are the truthful one.
No one else here believes me except for
you.
You really do believe in لا إله إلا
الله محمد رسول الله.
So when he gives his صدقة, when he
gives his charity, when he brings all of
his wealth, why?
Not because he's rich.
And it's not because he has a lot
of money to give.
It's because he prefers others over himself.
That's it.
His preference of Allah, his preference of the
Prophet ﷺ, his preference of the ummah, was
greater than his preference over himself.
And that's what allowed him to produce these
miracles that we see from him.
رضي الله عنه.
May Allah be pleased with him.
May Allah Ta'ala give us the ability
to emulate him.
May Allah Ta'ala give us the ability
to practice all of the lessons from the
stories that we've heard.
May Allah Ta'ala overlook our shortcomings.
I wanted to share this خطبة عن إثار
because I was inspired by our brothers and
sisters in Sudan and Gaza.
When the tyrannical rule in Syria had crumbled,
may Allah Ta'ala make it something that
is خير.
It was emotional to see the responses of
our Syrian brothers and sisters.
Anyone who saw the videos and saw the
pictures and saw the celebration probably felt emotional.
But what was even more emotional was seeing
people who are in the throes of oppression
themselves celebrating for their brothers and sisters who
had been relieved from that oppression.
To see people in Gaza writing and talking
and sharing and laughing with whatever they have,
a little bit of sweets here and there.
Why?
At the advent of the relief of oppression
of their brothers and sisters in Syria.
To see people in Sudan with the Syrian
flag showing it as best they can in
their situation.
To see these brothers and sisters.
This shows us, my brothers and sisters here,
that the spirit of Islam is derived from
caring about one another and thinking about one
another.
It doesn't matter how big or small.
The Prophet ﷺ one time was advising one
of the companions and he says, إذا تبخت
مرقة if you are making soup فأكسر معها
increase the water.
Why?
Because you don't want to make soup for
yourself and forget your neighbor who didn't have
any soup.
Our religion is a religion of thinking of
other people.
It's a religion of empathy.
It's a religion of looking at others and
saying, what can I do to help their
situation?
And it doesn't matter how big or small,
all that matters is that you care.
In fact, the one who gives a lot
but has no care may not even accomplish
the one who gives a little but has
sincere care.
May Allah ﷻ make us those who genuinely
care for our brothers and sisters, who don't
forget about them and we only focus on
ourselves.
May Allah ﷻ give us the ability to
empathize with others and to think deeply about
every situation that we're in, how we can
prefer others over ourselves.
May Allah ﷻ give us the courage and
the strength to trust in Him as we
prefer others over ourselves.
May Allah ﷻ relieve all of the difficulties
that we're experiencing individually, within our families, within
our communities, within the ummah.
May Allah ﷻ give us relief from the
difficulties.
Al Fatiha.