Abdul Nasir Jangda – Seerah 054 – The Undeniable Truth

			You're listening to Calum Institute's podcast series, see the life of the Prophet by sheer Abdul
Nasir zhongda. visit us on the web at Calum Institute dot o RG or find us on [email protected]
slash Gollum Institute. So inshallah continuing with our series on the life of the Prophet
sallallahu alayhi wa sallam, I see that, you know,
		

			there was, there's a very well known again, a very well known, famous story from the seed of the
Prophet sallallahu alayhi wa sallam that is mentioned very, you know, commonly. But I wanted to
address it here in this particular session, and also kind of place it into a context. So there are
certain stories that are very well known from the, from the sila from the life of the prophets, a
lot of them, and they get quoted, obviously, for the benefits in the lessons they're in, sometimes
in an isolated fashion. When we come to those particular points in the chronology of the life, the
biography of the prophets a lot, he said, when we get to those particular incidents, part of the
		

			benefit of that is not only studying it from the actual text, rather than just kind of quoting back
to the story summarily. We actually get to read it from the text. But the second benefit is that it
places it back into its context, and it sheds a new light on it within the context itself.
		

			So this particular phase of this era that we were talking about after the boycott ended, about 10
years after the mission began the profits a lot he said was about 50, close to about 51 years old.
It's also mentioned about the profits a lot he said that what kind of asuma he sallallahu alayhi wa
sallam, Catherine my guesses are in the miroir, lm abbiati gulaman nasrani in Yukon, Allahu Gibran.
Abdullah bin Hagia Rami. So it's mentioned we talked about this in the previous couple of sessions,
how the prophets a lot of them embraced the disenfranchised of society and community and how the
prophets a lot of them did not shy away from that fact. Allah subhanaw taala emphasize to the
		

			prophets a lot. So when I talked to the lady near the owner above and below that he will he
		

			will that I do, I knock on him. So the prophets a lot he said, he was instructed by Allah was
forbidden by Allah subhanho wa Taala to ever cast out and leave out these people in a love of
course, it's described them as people who prayed to Allah, who remember Allah morning and evening.
But what it meant in that social context at that time was the poor slaves, downtrodden. You know,
outcasts of that time, the profits, a lot of them used to embrace them, Allah subhanaw taala
emphasized to him that he needed to embrace them. And so while there were very noble, reputable,
even wealthy individuals who are part of the community of the prophets a lot he said them such as
		

			Abu Bakr, radi Allahu anhu, in North America, I found I've been reading a lot one home at the same
time. It is clearly part of the fact that the majority of the community of Muslims at that time was
made up of poor people, slaves, and others who are disenfranchised within society.
		

			So following with that, so now that tradition of the prophets a lot, he said them, there was an
individual that the prophets, a lot of them used to visit from time to time, he was a slave of some
of the, you know, one of the families, one of the Arab, Qureshi families, he was a slave of theirs.
And he was no serani. it specifically mentioned about this particular slave that he was Christian.
And so the prophets a lot, he said, I'm used to regularly and go and visit one slave who was owned
by who, who was the possession of a family, they're in Mecca, and this particular slave was a
Christian. But because he was a slave, he was, you know, oppressed, he was beaten, he was treated
		

			very badly by his owners. So the prophets, a lot of us who used to go and visit him. And this was a
habit of the prophets, a lot of him this is a great Sunnah of the prophet to listen that the
prophets a lot of them would go and visit him to basically check on him, console him, make sure he
was doing okay, make sure he that he was alright, and just to embrace Him, and that's the son of the
Prophet tolani send them to visit such people. And it does every visit doesn't always have to be a
very overbearing preachy visit, where basically we go and hand them a pamphlet and tell them Islam,
and then leave right away but the prophets, a lot of us would go hug them, embrace them, sit with
		

			them, bring some food for them, break some bread with them. And over time, they would see the
kindness of this individual in this manner, and they would come to the realization that what this
man has to offer is something that obviously is fade because I only know hate from
		

			This man, this man has been nothing but good to me. So what he has to offer to me must obviously be
good as well.
		

			So and they used to call him the nickname The nickname given to this man, this slave was Jabba the
sukham jumper. So the prophets a lot he used to go and sit with him regularly. What ended up
happening after a while was a prophet salsa was just visiting him on the rounds in Makkah. Some of
the leadership of the operation individuals like Abu Jan, what they started doing was they say, you
see, you see, Mohammed goes and sits with that Christian. And that Christian, he's always he's gay,
he's got those weird beliefs. They believe in like one God, and they have these, you know, this this
book that they read, and there's prophets and MBI, and Russell, and angels and melodica, and
		

			afterlife, and Jenna and jahannam. And hereafter, he's also got those weird, strange beliefs, and
Mohammed talks about that kind of stuff a lot. So what Abu JAL and the people in his crew what they
the propaganda they started was, so see what happens is Mohammed in that, that slave, that Christian
slave masani, they sit together, and they basically come up with all of this nonsense, they plot and
they plan and they kind of scheme together and they come up with all these crazy ideas. And then
they basically go around propagating all their nonsense. So they try to attribute that to the
profits a lot of a sudden, Allah subhanaw taala revealed in the Quran, that they say yaku Luna in
		

			the Maya Angelou Basha
		

			Allah subhanho wa Taala said that they say that it is a man it is a human being who teaches them,
who teaches him Mohamed Salah de Sena, Allah subhanaw taala refuted this by saying, Listen, oh, la
dee, da La da Jimmy. Las panatela said that, the the tongue, the language of that man that they try
to attribute to Muhammad sallallahu alayhi wa sallam is a Jimmy. It's not even an Arab tongue. That
man doesn't speak Arabic. That man doesn't speak Arabic. It's not Arabic is not his tongue. And
that's what they try to attribute Mohammed and what Muhammad sallallahu alayhi Salaam teaches to
them preaches to them. They try to attribute it to that man when he doesn't even speak Arabic. Well,
		

			howdy Santa Otto Blue Beam. And Allah said and rather this book on this divine scripture in
Revelation in the teachings of Mohammed Salah Lisa Lisa donado, bu moonbeam. This is the Arabic
tongue that is very, very clear that this is very eloquent, very clear, very powerful,
		

			very concise, Arabic tongue, Arabic language. And the reason why Allah subhanaw taala use the word
leizhan is that when you read the Quran, or even when you read the words of the prophets, a lot of
them, you can obviously tell that this isn't something that was translated into Arabic. You know,
there's there's a difference between something being in the Arabic language and something being from
the tongue of light from the Arab tongue. And in Arabic, the distinction classical Arabic, the
difference in the distinction between Luca and Lisa is Luca is just a language. So if you sat there
took some English script, got an Arabic English dictionary, and for word for word, you translated a
		

			paragraph from English into Arabic. Now, that isn't the Arabic language, but it might not
necessarily be in accordance with the Arab speech, the Arab tongue, it doesn't have that flow, that
conciseness, the figures of speech, the expressions, the eloquence, it lacks all of that. But saying
that something is in the Arabic tongue is saying that it's not just simply in the Arabic language,
but it is a masterpiece. It is coming from the Arabic language in its origins, it is a masterpiece
of that particular language. So it's a presentation of a masterpiece in the Arabic language. And
that's what Allah subhanaw taala said that, listen, read, understand the Quran and you'll see that
		

			it's in the Arabic tongue when this man barely speaks Arabic, so their claim in and of itself was a
very shallow, superficial slander, and propaganda that could easily be seen through, you could
easily call it out for what it was, it was false, it was bogus. It was nonsense.
		

			So this was this, these were one of the, this was one of the accusations that they made against the
Prophet ceylonese. Um, and what's very interesting is that this is something that was later on
latched on to by folks who tried to criticize Islam, particularly many of the orientalist in their
study of the Quran and Sita, that many of them actually referred back to this that there were
Christians at that time there was this Christian slaves that Mohammed used to go and sit with.
There's a couple of problems with that particular idea or that theory. Even if we were to entertain
it, there's a couple of problems. first problem is the language of the Quran itself.
		

			speaks to a very great mastery of that particular language when this slaved his native tongue wasn't
even the Arabic language. Secondly, the problem is is that this slave, even, you know, it is
impossible for the prophets, a lot of them to be getting the teachings, that he was the teachings of
Islam from this man, because the fact of the matter about the slave was that he was a slave. His own
personal faith was Christianity. But by no means Was he a scholar of Christianity. He wasn't a
scholar of Christianity, were the prophets, a lot of us would be able to go to him to get theology,
and legal structure, and you know, deep philosophical, spiritual foundations, that that'd be
		

			impossible to get from this man, his own personal faith was that he was Christian. That's about it.
That's the extent of it. So there's many, many different fallacies with this particular, you know,
line of thinking. What I wanted to then mention then that another thing that exposes how these
people, the people who are basically spreading these type of rumors, you can also take a look at
them personally and their own reaction to the Quran, to see how this was nothing but a bunch of
propaganda and this was slander and nothing more, very unintelligent slander. So what we can take a
look at what we can learn is, right around this time, in the chronology of the life of the Prophet
		

			sallallahu sallam, we find a very famous well known incident, the famous well known incident is that
it talks about how
		

			the Prophet of Allah sallallahu wasallam, of course, based off of the command of Allah, subhanho, wa
Taala, the prophets Allah some how to practice, his practice was that the Prophet sallallahu alayhi
wa sallam used to go, and he would basically go and home at night, and he would wake up in the
middle of the night, and he would recite the Quran, he would recite the book of Allah, in, you know,
in the Qian prayers in the tahajjud prayers, and the prophets, a lot of them would recite the Quran.
And he would actually recite the Quran out loud, oftentimes. And so there's a recorded incident,
that mumble hottie and many other scholars of Hadith have recorded that there were three individuals
		

			amongst many, but these were three that basically ran into one another, and there's a recorded
account of them. And who is telling this is this account, Abu sufian himself, he was one of the
three. So Abu sufian tells us that before I accepted Islam back in the days of Makkah, Around this
time, he said abou, Jan, myself, and
		

			all three of these were leaders of the operation, they were at the head of the opposition against
the prophets a lot, he said him in his message. So what we used to do is we would go at night, we
would basically, you know, sneak up to a window or the door or outside of the house of Muhammad
Salallahu alaihe salam, and we would listen through the, you know, through the window, or we
listened through the crack in the door to the recitation of the Quran.
		

			And it was something so captivating. What he was reciting was so powerful, and its meaning, so
captivating in its language, and so beautifully being recited by him, that I would spend hours
sometimes a night, I would be outside his door, I'd be outside his window for an hour, two hours
before I would realize that it was always more almost morning time, and then I would run back home,
so that nobody would see me. And this had been going on for quite some time, the whole time while we
were opposing him, slandering him, cursing him, you know, torturing his followers. We were doing all
of this during the daytime and nighttime, I was thinking up and listening to the recitation of the
		

			Quran. And because this was kind of that paradox, that many of us were trapped in.
		

			So it was one night I was leaving from the house of the Prophet sallallahu alayhi wa sallam, and in
the way I ran into Abu Jan. None other than Abuja in Oxnard, Ventura, another leader of Croatia was
very strong, you know, opponents of the message of the prophets allottee to them.
		

			And because we kind of ran into each other and it's it's not any type of a time where there's an
obvious reason why somebody would be out, and all three of us are meeting basically on the on the
street in front of the house of Mohammed Salah to him, it's like 234 am.
		

			And so we just kind of meet up and you know, they say That awkward moment, because we're all just
kind of standing there looking at each other, trying to explain like, Oh, it's you, and then we're
trying to figure out how do we explain to one another, like, why we're here.
		

			And so somebody finally said, he goes, What are you doing here? He was me, what are you doing here?
and goes me, he goes, What is he doing here?
		

			And he said, we all stood there kind of like it's somebody's got to answer something.
		

			And everybody had that look on their face.
		

			So one of us finally fessed up and said,
		

			You know, I came here to listen to Muhammad recite. I'm just checking on, what's he talking about
these days? Because what were you doing? He goes to saying, what about you the saying,
		

			and they kind of, you know, justified it to one another, you know, we got to keep a track on him and
what's going on and trying to figure out what he's going to be talking about tomorrow to people and
things like that. So they kind of made themselves you know, save a little face with one another. But
then he says, we set to one another, we can be doing this, regardless of whatever reason we're here
for. We can't do this. Because somebody else sees us here. People see us find out that we're here
and I listening to him. Other people will feel that it's okay to listen to him. And it's just a
matter of that as soon as people hear this, they're going to be convinced. So that's it. All three
		

			of us got to make a promise. We got to make a pact. Nobody's coming back here. He said, that's it.
Nobody's coming back here, scouts honor.
		

			And so he says, The next day,
		

			I come back because I just couldn't stay away. I'm laying in bed tossing and turning. Because I want
to hear, I need to know, I need to listen, not realizing that it was actually the seat of human that
was taking root in my heart.
		

			This abusive young, one who would accept Islam later on.
		

			So he goes, I went out, went and listened for a little while and said, Okay, as you get going now,
and I'm leaving, and all of a sudden, we all three, see one another again, it goes again. What are
you doing here? What are you doing here? What are you doing here?
		

			And then again, Abu Jamal said, we got to put an end to this snug good guys not healthy. It's gonna
backfire on all of us. All right, all right, nobody's come back tomorrow.
		

			Because the third day, again, I'm laying in bed restless. I don't know what to do with myself. So
then again, I sneaked out. So there's no way those guys are coming back today. They've been busted
twice.
		

			And I sneak out and I get there, listen for a little while leaving, and we spot each other again.
		

			And again, said again, says that's it. No more guys. Nobody can come here again. It's gone on too
long. And weight has gone way too far. No more of this.
		

			So then, again, they made a pact. And he says actually after that, that after that point, we didn't
visit back too often.
		

			Too often as not precluding the fact that occasionally maybe came in for a little while to listen or
not. But again, we didn't run into each other at the very least. But he says Abu sufian says that I
could not leave it be.
		

			It was still kind of, you know, just just bothering me. He was still, you know, causing me some
restlessness. And he says apparently, has been sure he felt the same way.
		

			So and has been sure he goes to Abu sufian.
		

			He says, What do you think about what we hear what we heard Mohammed recites this Quran? What do you
think about it?
		

			So Abu sufian actually responds to us and has been sure a saying that, I can tell you this. Some of
what I hear.
		

			I understand and I know, I get it. But there's some stuff that I hear him reciting. It's so beyond
me.
		

			It's so far beyond the human realm. Like I don't even think I fully understand or grasp it. And I
definitely don't know where it comes from. But I can tell you this that's not from Mohammed. Like,
it's not him himself. He's not making this stuff up.
		

			It's just, it just I don't know.
		

			It baffles me. There's a lot of what I hear him reciting. I have no explanation for it.
		

			So I mean, surely here's these honest thoughts from soufiane. And he's, he's seriously like
questioning considering certain things. So then he goes on to Abu jihad. And he asks him ambu Sharma
boo Jan. He says, Yeah.
		

			What do you think about what we hear Mohammed reciting?
		

			This is what I was gonna say.
		

			Abuja tells us nothing. Surely,
		

			I can tell you this much. I can't tell you this much. But who among us,
		

			we've competed with, but what I've done enough
		

			for a very, very long time. All families within the tribe, but families, the two major families, we
have a rivalry. We've competed for a very long time.
		

			We always try to outdo one another. We're always competing with each other for prestige, fame,
popularity, money, influence public
		

			Power, we've always been in competition, friendly competition, but competition of nonetheless, you
know, they they go in, you know, set up some type of a festival, we set up a bit bigger festival,
they go and you know, spend some money, we spend more money, they do this, we do that bigger and
goes and all of a sudden along the way in that competition, Dave come now telling us that one of
them is a prophet in a messenger.
		

			And he's got this unbelievable.
		

			On this divine revelation that he reads to us resides to us that he receives
		

			if if we were to accept it. And what he's basically saying here is that on the basis of what I hear,
purely based on what we've heard him recite is divine revelation.
		

			He has grounds and we actually are justified in accepting his message, because this is this
something that's obviously divine. But the problem is, is that if we acknowledge as a family, if we
acknowledge one of them as a prophet, and a messenger and as divine revelation, we have to be able
to provide the same thing to maintain our social status and maintain the order in
		

			which we won't be able to do. So the best route is that we don't accept we don't believe we got to
keep the balance. We got to keep, you know, things in order in America in Quraysh. And therefore,
this is out of the question, this discussion is officially off the table. And we're not talking
about this, no more, nobody's going there. And nobody's listening to him. Nobody's believing in him.
So you need to go home and just just get just get this out of your system.
		

			So we see from this particular narration, which is again, based here, at this particular time,
within the cedaw. That while on one hand, the same people a man like Abu Jehan has been truly
abusive. The same people are trying to find ways to criticize the prophets, a lot of them to try to
scare people away from the profits, a lot of them discredit Mohammed Rasulullah sallallahu sallam.
So they're saying that this is a Christian man, his Christian slave, Mohammed goes with him and they
make up all this nonsense, and then they go around preaching it all week long. Don't listen to this
nonsense.
		

			But they themselves contradict themselves, by what by doing what they contradict their own
propaganda against the profits allowed him by a night's going and listen to the profits of lobbyists
and recite the Quran. And then the following day actually having discussions where they say, you
can't deny what he says,
		

			We have no response and no answer for what he reads and recites and tells us
		

			other than we get to maintain our political status, we got to be able to maintain our influence and
our power in America. That's basically what it boils down to.
		

			So we see we've been talking about for the last couple of weeks, the different ways that they were
trying to continue their, their propaganda against the profits along the 70. We're continuing
they're, they're, they're the the pushing of their agenda, which was to refute Islam to refute the
prophets allowed him to refute the Quran. And they tried through different means. They tried through
all these different means. They tried by, you know,
		

			trying to make it undesirable, to go and sit with the profits a lot, etc. Because of the lower
social status of many of the people who did sit with the profits a lot. But when that still did not
work, that was not working. They then switched over to this particular strategy, that why don't we
just discredit him altogether, to say that this is all nonsense and bogus. And he's just making this
stuff up.
		

			Which again, did not stand because people heard the Quran. And they realize it's not as simple as
what these people are saying. And they themselves didn't even believe themselves for what they were
saying, as evidenced by this particular story in this incident, about the how they used to go and
listen to the Prophet sallallahu sallam. So this brings us to that particular place now, where in
the life of the prophets a lot leave him in the seat of the Prophet salatu salam, the first 11 years
of the message of the Prophet of the prophets along with him is close to the age of 51 years old.
		

			Things are pretty much
		

			they they've they've built up to a certain point.
		

			And things have become, you know, pretty
		

			standard. It's like It's like, standard operating procedure at this point.
		

			The prophets a lot of his job teaching and preaching the message. Slowly but surely, people still
accepting Islam coming over. But then, at the same time, the opposition, many of the key forces and
the key individuals in the opposition have completely, you know, galvanized and they've become
really set
		

			There are ways in terms of opposing the message to the point where they're not even thinking about
the validity of the messaging or they just know my job is to oppose whatever Mohammed says, Whatever
Mohammed says, My job is to say the opposite of that. They've kind of become set into that role as
well. And they continue their, you know, they're they're preaching against the Prophet salallahu
alaihe salam.
		

			And the folks that are continuing to accept Islam
		

			continue to come into the fold of the Muslim community, many of them have to basically keep their
eemaan under Islam very secret, and very quiet. Because the torture is basically out in the open.
It's again part of standard life in Makkah, that these people torture these people,
		

			these people persecute these people, these people, they oppress these people. And that, again, has
become a part of standard everyday life in America. And that's pretty much how things are going
things are running
		

			at this particular point,
		

			to again, take the next step
		

			to transition from the second phase of the MacKinnon message, the McKinsey era. We talked about this
earlier, that the life of the prophets, a lot of humans pre nimueh and then the air of newborn 23
years, 40 years, 23 years, that 23 years of Nobu was split up into two categories, McKennon Medina
and the Moroccan phase in
		

			the Moroccan period and the Medina and period 13 years and then 10 years. But the mccunn period
itself is split up into three phases, three stages.
		

			Number one was the first three years the private preaching and teaching in Mecca, we talked about
that. The second stage was the open preaching and teaching of the message in Makkah, which we are
nearing the end of now. And then there were some very critical, crucial events that occurred in the
life of the Prophet salatu salam,
		

			which transitioned him from the second to the third stage of the Moroccan period. And that's
basically what we'll be talking about in sha Allah. Allahu taala. From next week on, they were
great, profound experiences,
		

			even tragedies in the personal life of the prophets, a lot of them
		

			which which served as a transition from the second to the third stage of the marking period.
inshallah we'll delve into that starting next week. May Allah subhanaw taala give us all the ability
to practice everything that was said and heard Subhan Allah He will be Hamdi. Subhana columbium
Nick. No shadow Illa Illa. illa Anta esophageal metabolic