Seerah 094 – The Establishment of Ramadan and the 2 Eids
Channel: Abdul Nasir Jangda
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You're listening to the LM Institute Podcast Series Syrah life of the Prophet Bashir. I've done Nasser Janka column is pleased to announce this era intensive. a two week program studying the life of the Prophet peace be upon him. Visit Sierra intensive.com for more information.
And aloha salatu salam ala rasulillah who Allah Allah, he was in Somalia to learn Hebrew.
So I apologize for the late start.
Shalom, we're going to be continuing our study of the life of the Prophet sallallahu alayhi wa sallam, a sirata number we had the prophetic biography.
We had our last session before the month of Ramadan. So it's been quite some time.
So I'd like to just kind of
remind myself and everybody exactly where we left off and what we've exactly covered up to this particular point. What we've been covering in the life of the prophets a lot he sent him of course, we started you know, even before the birth of the prophets a lot he sent him continuing on throughout his, his birth, his childhood,
you know, the the adult years of the profits a lot. So I mean, basically the entire pre prophetic era pre Nobu before revelation. And then of course, we dealt we dove into the actual period of prophethood, beginning with the first revelation and continuing on throughout the 13 years of the prophets allottee Satan's mission and work in Makaton, makara Rama, the city of Mecca, at which point in time then we talked about the Higgs or the migration of the prophets a lot. He said I'm from Mecca to Medina. Once the prophets a lot he said I'm arrives in Medina and subtles, a community in the Medina to munawwara. We talked about the first year of higit, or the first year of the
prophets, a lot of these homes residents in the city of Medina and exactly what the prophets a lot he said, um, conducted during that time and the major events that took place during that time. And then we also started the second tier of the profits, a lot of the Sims residents in Medina, the second tier of hidden on where we left off is we were about a little bit past the midway point of the second year. Now in order to be able to understand what we're going to talk about tonight, and the significance of what we're going to be discussing and talking about what I'd like to just kind of refresh or what I'd like to reiterate is specifically the fact that the Prophet sallallahu alayhi
wa sallam understanding the history of Islam and the life of the prophets allottee son, which is the most important period in the history of Islam, the life of the prophet to law, the phenom actually serves as a source of our Deen as a source of our religion as a source of legislation. And it also serves as the background and the backdrop for our entire Deen because even the Quran in the book of Allah subhanaw taala that is coming down upon the prophets a lot. He said, um, it basically is placed within different moments and different experiences and different situations in the life of the Prophet sallallahu sallam, and the knowledge of the Quran is completed and is enhanced, when one
not only just understands what Allah is saying, but where did Allah say it? When did he say it's why did he say it? Right. And we're able to relate to that. it humanizes the guidance that Allah subhanaw taala provides to us, it becomes relatable for us, because the prophets a lot of a sudden presents that human dynamic within the legislation and the source of our Deen and religion. And so, one of the very interesting and fascinating aspects of this is when we think about community, when we think about the establishment of a society, the establishment of a community, of course, you know, the period or the situation, the time from the life of the prophets a lot is somewhere that we
we think that's relevant to is the years of Medina because in Al Madina, munawwara the prophets a lot ism is building this community, he's establishing a community. So when we think community building, we look back at the Medina era. Now, I talked about this in some of the previous sessions.
Unfortunately, a lot of times when we look back at the Medina Naira, the primary focus and the concern, a lot of times in the emphasis tends to be in regards to the hustle was the battles the campaigns, the military expeditions and endeavors during the lifetime of during the Medina era. And so we look back at military expeditions, and we say, well, that's the establishment of a Muslim community. That's the establishment of a Muslim society, when in reality, that's, you know, a part of it, but there's so much more to it. Aside from that, and in our detailed study of the first you know, year and a half of the profits a lobby sums establishing of a community in Medina, we find
that there are so many other various
important and necessary factors which contributed to the establishment and the founding of that community that became the standard
for all of time. And amongst some of those things that it's very important for us as a community to take note of and pay attention to was the establishment of the masjid was the establishment of the bonds of brotherhood. So the prophets a lot 11 established a place for Muslims to be able to pray, and a place for Muslims to be able to congregate in. Secondly, the Prophet sallallahu alayhi wasallam went out of his way to establish relationships between people, where it broke down barriers and people were able to appreciate having a relationship and getting to know somebody who came from a completely different background than themselves. And that from a superficial perspective, they
might not have anything in common, but they did have something truly profound in common and that was their Deen, their Islam, their eemaan, and even their humanity, right. And so, these were some of the very important aspects of building and establishing that community, the prophets a lot, they seldom address the economic situation in the city of Medina, the profits, a lot of them established political ties, and relationships with the non Muslim communities that we're living in and around Medina, the Prophet sallallahu Sallam established safety and security within the streets of Medina so that people could sleep at night feeling safe knowing that they were safe and sound. So there
were so many different aspects that go into building a very, very solid, healthy, fruitful community. So one of the things we also learned about this was that the, of course the five times daily prayer had already been established. But this is when the ban was instituted, also in the early days of mudita. So now there was the establishment of the event. And one of the very, very important things that we talked about that was, in fact the last thing we talked about in the previous session. And that was the turning and the changing of duct tape law, that the equivalent the direction of prayer change from big democritus. In Jerusalem, Masood Azhar to al Qaeda to
sharifah Majid al Haram, the Kaaba in Mecca, the direction of the prayer changed. And that was another step in the direction of establishing the unique spiritual identity, and, you know, a sense of community for this fledgling society and community that was being established. in Medina. One of the very important things that we're going to talk about today is, you know, as we talk about and so much attention is paid to the political aspects of establishing a community, the military aspects of establishing a state in a society. At the same time, we have to understand that those things come into play in very particular scenarios and situations. But what really maintains the community are
the gum and the flora of the deen the obligations and the practices of the religion are what established a community and that's why Salah was there from the very getgo from the very beginning, because Salah establishes the community, then to further strengthen the community and to maintain the community. Some of the other other kind of the deen some other obligations of, of the religion and Islam came into play at this time during the second year. So I want to go ahead and share exactly what occurred. And then I'll talk about some reflections and lessons that we can take from this and some of the things that we can also take a look at, on how we approach these things within
our communities to help us better understand and hopefully inshallah implement some of these lessons. So it's narrated from multiple sources, it's narrated from Abu Salah, 1800 or the Allahu taala knew from Abdullah bin or Amara, the Allahu taala, and humor. And it's also narrated from Ayesha, radi Allahu taala. Anna is narrated from multiple sources that they all say mezzetta fiduciary Ramadan badda marsudi fatty GABA be sharing
that after the direction of the cable I changed the direction of the club law changed a month after that, basically, they say in the beginning of the month of show well, because we talked about that the law changed during the month of Raja and so a month later in the month of May Not sure well in the month of Siobhan in the month of Shaban the obligation of fasting in the month of Ramadan was revealed. cootie Valley Kumasi Anka makuti Valentina Mina public Allah Allah come to chacun this command basically came down Allah rachita manita Asha rashami Maha God Rasulullah sallallahu sallam. So this was 18 months after the prophets a lot asylums arrival in the city of Medina and
establishment of this community. So about a year and a half after the prophets allottee some arrived
in Medina, fasting in the month of Ramadan becomes obligatory mandatory and becomes mandated at that time. Now, I'll go ahead and mention one of the other things. It also mentions in these narrations that not only did the fasting in the month of Ramadan, so what used to occur before then, was that the Sahaba radi Allahu taala annum had a few fasts that they used to observe sallyann. So, there were a few fasts that they used to observe. Number one, of course, he used to observe the fast as some of the scholars mentioned, of ashuelot. They used to observe the fast of fasting and moharram. But some of them don't actually say that this command was this practice was instituted later on. So
the scholars mentioned that one thing that the Sahaba the aliquam use the fact that the prophets, a lot of them had told us avit Fs before were three days every month, and those are called the yam will be the three white days, the 13th 14th and 15th of the lunar month 1314 and 15 of every lunar month, that is what the Sahaba used to fast. Alright, so if you basically, you know, again, we don't really,
you know, it numbers sometimes are not very relevant and significant. But if you look at it, that's about 36 fasts in a year. It's not too different than a month, right? So they were basically fasting 30 plus fast in a year, but spread out three every month. And now what happened was that the further fasting in the month of Ramadan came down 29 or 30 days continuously, and the fasting of the three days every month became an optional practice, a recommended practice as Sunnah. practice what we call in phip terminology, what we call a Sunnah. It's a recommended practice where you are rewarded for practicing it, but you are not sinful for not doing so. And so this was instituted at this time,
and with the beginning of the month of Ramadan. So basically, they were given like a month's notice that you will have to fast in about a month, you will have to fast for 30 days 29 or 30 days consecutively. Number two, and so when we're going to talk a little bit more about the month of Ramadan, because during that Ramadan of the second year is basically when the Battle of bed that occurs, and we're going to be talking about that, but I'm going to jump forward a little bit when they fasted the month of Ramadan, that very first year, about two or three days before the end of the month. So that basically means on the 26th, or the 27th of that month of Ramadan. The prophets a
lot he said them gathered the Sahaba of the Allahu anhu in the masjid. And he sat on the member. And at that time the prophets a lot. He said I'm instructed them of another obligatory mandatory practice. And that was what we call the cotton fitting or southern cotton fitting. All right. And that was basically that the practice of giving the fifth or second fifth or so the pattern fitter, what is the cotton fit or what is adequate to fit I'm not going to turn this into a fit lesson. But basically, to explain the profits, alabi some mentioned different quantities of food. The basic quantity that he mentioned was saw saw in the Arabic language is what you call two handfuls of
something. It was a classical measurement. And it's very interesting because typically we measure things through weight, our idea of measuring food is we measure it by weight. But in the ancient Arab times, they used to measure food by volume. They would measure food not eat not just by quantity, foods, bigger items, quantity. And some things they would measure by weight, but food items they would measure basically by volume. And that was two handfuls. And that was called a PSA. So the Prophet sallallahu Sallam said, providing a PSA of food to somebody who is you know, in need of it within the community. And the prophets a lot. He seldom even mentioned this. He says, oh, who
knew whom Jani Alma Sakina and toffee huddle, young profits, a lot of them said that free them from having to go around and look for food on this day. Basically, the day of freedom from that meaning These are your brothers and sisters, these are your community members. These are people in in your community, relieve them from the need of having to worry and search for food on the happy and the joyous occasion of eat. And so give it what got and then the profits a lot eaten basically would distribute it so that people received it before April 5. And so this practice of second, third, fifth and fifth or was also instituted during the very first Ramadan in the second year of the
prophets, a lot of reasons residents in the city of Medina and
of course the virtues of Zakat than fitna we're all familiar with the prophets. A lot of them said that it
it's reparations for any shortcoming that there may have been in someone's fast someone's fasting and shortcomings that you may have had this helps to make up for that shortcoming. Similarly now I'm jumping from
forward a couple of more months here, just because I want to talk about all this stuff together. The profits a lot of a sudden during the second year of his residence in Medina, this was also when the prophets Allah vsam instituted the practice of Odisha. So the two aids which were implemented at this time, the first aid, of course, being at the conclusion of the month of Ramadan.
All right, and the second aid was alcohol, all right in the month of the hedgerow, which we're coming very close to. And there is the obligation of older here that obligation was mandated that practice was mandated during this year, that anybody again who is a proper financial means there's a little bit of disagreement between the football ha majority of the football ha say every single person who is of sound financial means basically what we call Sahiba nisab. Somebody who is capable of giving qualifies to give the gods each and every single person has to offer at least one share of a sacrifice smaller animals, goats, or sheep or one chair, larger animals, such as cattle, or camels
are seven chairs, every person has to offer one chair, a minority of the scholars in the folk aha basically say that no, there's only one sacrifice on behalf of every single household. And they have their own both have their own evidences, and that's another discussion for another day, better addressed by Imam Xia, the the Imam here. But nevertheless, the practice of Olivia was instituted during the second tier of the prophets, a lot of the slums residents in Medina. And so now we have basically three obligations that came down in the second year and I want you to really, really pay attention to this fact, fasting in the month of Ramadan pinged as it gotten fitter, and fitter at
the end of the month of Ramadan. And also the sheer the sacrifice that is made at the time of love, which is such a serious obligation that the prophets a lot he said him said that if somebody qualifies to give the sacrifice, make the sacrifice, and that person does not intend to make the sacrifice the Prophet sallallahu Sallam said, falaj salana the person should not come and pray with us. That person should not come and pray with us. I want you to understand the severity. The messenger sallallahu alayhi wa sallam if you've, you know, read the seat on your own or if you've been keeping up with the podcast, or if you haven't, go back and listen to it, one of the things
that you obviously realize that it's very, very, that jumps out at you that is, you know, so obvious within the CETA, one of the first things you take away from the study of the life of the Prophet sallallahu Sallam is the mercy of the messenger salallahu alayhi wasallam, the kindness of the prophets allottee salaam, the generosity of Rasulullah sallallahu alaihe salam, the love, compassion, the understanding of the prophets a lot he sent them,
where he was always accepting people forgiving people making a way for people. That was the natural disposition of the messenger Salallahu alaihe salam and the for unreal affirms that divine revelation reaffirms that so when you combine divine revelation was which is mercy through and through, and you combine that with the mercy of the messengers a lot he said, I'm the product of that is nothing but mercy. And think about the Most Merciful man that has ever walked the face of this earth. said this man embodied mercy to the extent where Allah would call him a mercy.
Allah who is the creator of mercy, who is the ultimate merciful would call the Prophet sallallahu Sallam a mercy Ramadan Allah, Allah mean, think about how merciful the messenger sallallahu Sallam is. Now imagine that the Prophet sallallahu alayhi wa sallam says that somebody who is not willing to make a sacrifice at the time of Eden, for like, I don't know Saldana, that person should not come and pray with us, and is very, very serious, something we should take very seriously. So these three obligations came down at this time. And the other
aspect of this is, of course, so I'll talk about that in just a second. But what I wanted to mention here is what the prophet sallallahu alayhi wasallam.
You know, practiced on that very first aid that occurred. So one of the things obviously, that I mentioning I've talked about are atrial fibrillation, at heart. So this was obviously again, the first time that the AIDS prayer was instituted, and what the prophets a lot of them did was he commanded everybody to go and pray aid, women, children, young and old, everyone, anyone. And you know, just I'll refer to this as appropriately as I can. But the prophets a lot isn't even mentioned that women who are not able to pray they are in their aim of habe that they are in during their days of menstruation and they're not able to pray. The prophets a lovely sunset, even those women should
join and come out for their eat prayer. Even they should join the community in the congregation. So meaning that the prophets a lot of them said this is for the entire community, everybody
Come out into cubby dot and glorifying the last panel with Allah and the prophets a lovely Sunday used to go a little bit outside, they were not praying the masjid. They would go a little bit outside into a big open field and area to accommodate everyone and to really kind of make an occasion a special occasion out of this. And the prophets a lot. He said them would lead the prayer first and then give the football and winter profits a lot. He said them into prayer, you would say extra that could be a lot, which again, anyone who's Pray, pray to eat is familiar with and when the prophets allottee some stood to give the hookah it's mentioned that Zubaydah mula Iwamura the Allahu
taala and who, who is the cousin of the Prophet sallallahu alayhi wa sallam. He was one of the early Muslims and he was one amongst the Muslims that had migrated to Abyssinia, East Africa Habesha when he migrated there, he basically came back with kind of a staff on a staff or a stick like a walking stick, a staff, he came back from there with one of these he gave it to the profits a lot he said them and the profits allowed him when you stood for a foot by he stood with that staff in front of him. He held that staff and he stood in the profits, lobbies and delivered the hookah. And after delivering the hook by the prophet sallallahu alayhi wa sallam, then when to go offer his sacrifice.
Now, I want to mention this only, not only because this is the first example of the sacrifice being conducted, that the prophets a lot he said whenever he taught anyone, anything, all of our kind of our Deen and the practices of our Deen in Islam, they were taught in a very beautiful manner where the prophets A lot of us wouldn't just tell people what to do. But then he would stand up and do it himself. And he would lead by example, and he would teach people practically on how to do it. And that, of course, we understand is the best teaching methodology as well, where you do something and you show someone how to practice it or do it. And that's how the profits a lot of them used to
teach. And so the prophets a lot he said, he went, he asked for two, basically two sheep, two Rams or two sheep were brought to the Prophet sallallahu alayhi wasallam.
And when they were brought to the prophets a lot, he said them, he sacrificed the animals. First he sacrificed the first one in the profits a lot. He soon said, have that on my Teach me on how that I'm a teacher, man. This is on behalf of my entire oma. Then he sacrificed the second one and he said,
Africa is baja Bahu and FC sama pool hada and Muhammad Ali Mohammed, then he would sacrifice a second cheap and he would say this is from Muhammad, and the family of Muhammad. And this was a regular practice every single year. So the Prophet sallallahu Sallam was in Medina for eight more years after this, of course, minus the year that he was in Makkah 400. And we die, right. But basically, for eight more years after this, the profits a lot of these unperformed sacrifices, whenever he sacrifice an animal, every single aydelotte ha, he would sacrifice a minimum of two animals. And he was for the first one, he would always say this is on behalf of my own mind, one
nation. He says this is on behalf of my oma the people in my oma who will not be able to offer a sacrifice on behalf of themselves. And then he would sacrifice one for himself and his family. And so we see again, the mercy and the compassion of the prophets, a lot of him that he would think of us before he thought of himself, he would think of us before he thought of his own family members. And that was the that that that is who the prophets allottee cinemas. And this is what we learn. And this is what we understand when we read his life. And we study the life of the prophets a lot. He said Oh,
so this was the third practice that the prophets a lot of them instituted during the second year. Now before I talk about the next,
you know, event, what I'd like to do is kind of take a very quick pause here.
And I wanted to make sure that we understand I kind of alluded to this earlier, but I'd like to kind of
pointed out and really understand this properly and discuss this issue. I was talking about the building and the establishing and the maintaining and the sustaining of a community. Right community is something we all talk about we all talk about how to build a community how to establish a community everybody's got different thoughts, different ideas, we need to have an email group right maybe let's start a Facebook page. Let's build a machine let's do let's have a picnic let's have a dinner let's do this. There's all these different ideas about community building the profits a lot he said I'm teaches us through his own prophetic example. The priorities in terms of establishing a
community and the profits a lot. He said I'm established the community by means of a bother and worship and spiritual identity. Because you have to understand ultimately, that, you know, different people within the community might not have might not have anything in common. Right. They could be of different ethnicities, they could even speak different languages. They could have different occupations, different educational backgrounds, even maybe different methodologies or ideologies of the practice of the deen and their religion.
There are so many variables and so many differences amongst us. The thing that unites us and combines us together is our emaan is our faith and our belief in our obedience to Allah subhanaw taala. And our following of the prophetic example, the example of the messenger sallallahu alayhi wa sallam, that is what unifies us, and that is what brings us together. That is what we need to strengthen and unify. It's a very simple logic. It's a very basic example, that if two things are held together by you know, some type of a bonding force, or a bonding agent, right? If two things are glued together, and they fall apart,
what do you do you apply more glue?
If something is two things are nailed together,
and they come loose of one another. What do you do? You take another nail and you hammer it in. It's a very simple logic. It's not rocket science.
What what brings all of us together is not our jobs, not our occupations that our education is on our ethnicities, not not any of these things.
What brings us together is our emotion and the more we strengthen that EMA and and we strengthen that Islam, the closer to bring us together. And so the Prophet sallallahu Sallam is establishing prayer, establishing a Masjid instituting the oven. Now fasting is becoming obligatory and mandatory so everybody's waking up before fudger and eating some food at the same time and then walking to the machine together. You know asking each other How's it going? How is your fast yesterday? How's it going? What do you have for sure hold today What do you have for sure right everyone's
everyone's basically bonding through this experience and everyone's fasting and everyone's breaking their fast together then keep in mind again, this is kind of my qualm my my issue with how we study the life of the prophets a lot of the time a lot of times is we kind of make a bullet point out of it and we just move right on fasting in Ramadan became mandatory during the second year of the heads that are next what does that mean? What let's let's take a look at exactly everything we know about Ramadan and everything the prophets Allah taught us about the month of Ramadan So what are some of the things you know about the month of Ramadan number one, not only is it fasting to everyone's
fasting so everyone is not eating or drinking water during the day everyone's experiencing something together
everyone's experiencing something together.
Right everyone is you know, kind of sharing their Ramadan experience together then we see that the prophets a lot of him encourages people there are a hadith where the prophets a lot he some says that providing the star providing like some food or water or drink to break fast for somebody else, you get the reward of fasting like you get your own fasting and fasting on behalf of the reward on behalf of that other person. So meaning the profits a lot he's always encouraging people to you know host one another free thought for breaking the fast the profits a lot of them teaches us to do it after our in the commissar imune.
Tama Kemal abrar
right well, Salam aleikum, Allah aka the prophets, Allah is him his teaching is is that when somebody hosts you for if thought, somebody provides food for you to break your fast and this is why you make for them.
So in the amount of profits a lot ism is encouraging, break your fast together. Now again, think about the community that builds, people are breaking their fast together in the mustard in each other's homes, inviting over one another, sitting together and breaking their fast together.
So think about the community that develops. And then of course, the practice and the prayer of taraweeh is instituted.
So now everyone's praying at night together, more than usual, more than ordinarily. Right. And so again, that's establishing that community then the IT guy off
you know, secluding yourself isolating yourself or confining yourself to the confines of the masjid for the last 10 days and nights of the month of Ramadan. They're basically all conducting that practice as well. So now for 10 days, everybody is in a retreat together, spending day and night, morning and evening everything together, living together, eating together, praying together.
And so think about the type of community that establishes we all experience it every Ramadan. Every Ramadan is unbelievable life changing experience. Think about what type of community that established for them. Right and so that's what the prophets a lot of him instituted but then the prophets a lot of them doesn't stop there. But then this other cotton, cotton fetullah becomes instituted.
Right so that's now saying that now is coming so some of you are blessed by alar privileged, you will enjoy a good happier at will cook special food you will wear nice clothes, you will enjoy yourself. right but we have brothers and sisters in
A community that might not have that, you know, that luxury, that opportunity,
that blessing. So now you make a sacrifice where you give some of your own food that's in your home to your brother and sister as a gift. So that they may also experience eat and enjoy themselves on a show that again, this aspect of community is being established. And then the older Shia,
right, again, the meat that is being sacrificed and and people are giving them some of the meat, like the the scholars, they actually write that even from the time of the prophets of some of the Sahaba that have their own. And this is basically been a standard practice within the oma that generally speaking, when they would sacrifice an animal, it's not mandatory, this division, but this was the general practice that they would distribute their meat into about three portions.
Right? That actually, in the early days of Islam, the prophets a lot, he said, I'm this animal of the sacrifice, he said, all the meat has to be given away. All the meat has to be, you know, later on them, he allowed them, he said, I told you that you could not keep the meat in your home. But you are not allowed to keep some of it. So think about it in the very beginning into when the video was done in the animal sacrifice, all of the meat would be distributed through to other people throughout the community, especially the poor and the needy.
Right. And so again, that sense of community is being built and established. And that sense of community is not being built and established on a political basis or an ethnic basis, or a social basis. It's being established on a spiritual foundation. That's an unshakable foundation.
And that's the beauty of this prophetic model. And that's why we're studying it. Now one of the other nuances of this instituting these major practices. So one of the things I pointed out about fasting is the use of has three days every month, which is 36 fast. Right now they're fasting 29 or 30 days consecutively. But it's not too far off of a number. And in fact, some of the scholars actually say that that's part of the wisdom of why the prophets, a lot of them recommended the six fasts of chawan to help maintain still the number of 36.
All right, but what I want to basically explain is that we see that once they've entered into their second year of being their own independent, autonomous, right, kind of a community, the province of Islam is also making them take a step forward. Now Allah subhanaw taala is instituting the practice. He's divinely ordaining a practice and basically, you know, demanding of the Muslims to, you know, take a step forward in terms of the establishment of their Deen as well, we're now the fasting have an entire consecutive month in the month of Ramadan has become instituted. And this was a major cause and a major factor in the continued spiritual progression and development of not just
individuals, but the entire community. However, at the same time, what I want to point out is, there's also a profound wisdom in the fact that this happens in the second year, and not in the first year, because this is also from the prophetic model that people are allowed to, were given time to kind of gradually grow into their Deen and religion. Now, what we understand is that basically, somebody grows into their Deen or their religion. And in one of two ways, basically.
Or we can say at the most, if you want to be very specific, one of three ways, either somebody is born into a Muslim family, and they're practicing the families practicing. So what ends up happening, that's why we don't, you know, make children fast from the very start. But fasting does become does not become mandatory or obligatory, until they reach the age of puberty or adulthood maturity, right, the maximum which is 15, according to a lot of the
criteria could be 12, it could be 13 1415, something around there, that's when fasting becomes mandatory. However, when you look at the Hadith about Salah, that is also when Salah becomes mandatory, but the Prophet sallallahu Sallam teaches us the kind of methodology of this, that you start telling them to pray with you and really emphasizing prayer. You pray from the very beginning. So your children see you praying, they start to imitate you and try to pray along with you. But you more systematically and more consistently, make them pray with you from the age of seven. And then from the age of 10, you basically make it important and a part of their daily schedule and regimen
to were not praying even as consequences. Like not doing homework has consequences, not praying as consequences. So that when they reach that age of maturity, it's not like you're turning the switch. Otherwise, if I never tell my child anything about you know, praying or fasting for them in the month of Ramadan, for that matter, never breather word of it never mentioned it, never talked about it, never emphasize it. Then one day, all of a sudden when they turned 15 I'm like, by the way, in about a week, you're gonna have to fast for 30 days and you have to pray five times a day every day for the rest of your life. All right.
Good See you later. That that's that's not how people work. And then that's when we have like, all these issues and all my kid doesn't want to pray really,
you know, because you didn't work them into this, you didn't ease them into this. This is the prophetic mercy and wisdom that from the age of seven or eight or 10, right, you start getting them too fast with you. And Ramadan, they're praying with you five times a day. So when that age of maturity comes whenever it comes at 13, or at 15, or whenever they're basically, I mean, without, without a hiccup, they're just there, they keep rolling. It's all good.
But so that's one scenario. The other scenario is somebody accepts Islam.
Right? Somebody accepts Islam later in their life. Right? That's something where we have to look back at the prophetic model. And we do have to observe the prophetic methodology. And we understand that these commands became ordained over time.
And so what we need to understand is that people might need some time to kind of ease into this.
Right, somebody who accepts Islam later on in their life, fasting was nothing they could have even thought of in their own dreams, right? Not eating or drinking even water for 15 hours a day, 16 hours a day, when it's triple digits outside is something that would never even occurred to them.
So it might take them some time. And we have to be sensitive to that. We have to be careful and cautious in that regard. Our idea is to facilitate the dean for people and get people to practice and live there the not break people, like Well, I guess they couldn't cut it the same training camp. Right? They're not trying out for a football team, where you want to get them to the breaking point to see if you can break them if they don't break, I guess they were good for us for our team. It's not just not professional sports, is somebody who's faith and human and somebody salvation. You don't get to play with that. You have to be very sensitive in this regard. And the third scenario to
be a little bit more specific is maybe somebody isn't actually accepting Islam, like they should rely on the law later on in their life. But maybe somebody just did not grow up knowing or practicing the deen at all.
And they're starting to practice their Deen later on in their life. That's a similar type scenario. They are now maybe not embracing eemaan they had some loose idea. Yes, I believe in Allah and the Messenger of Allah.
But they are now embracing their religion, though. Right? They're, they're consciously choosing to practice their religion later on in life.
And again, there might be some gradual growth. And we have to be very patient and sensitive and cautious in that regard. Right and go back and study the serum.
This is part of the problem when we purely just study fic rules and regulations and legalities and do's and don'ts and we don't understand the human context of it, then we'll run amok.
Right? So it's very important to combine every aspect of the study of our Deen together so that we have we have a proper understanding the prophetic understanding the proper the Islamic understanding of how to practice our Deen and religion. So these were just some of the finer points I wanted to make about the second year of digital and some of the practices that were instituted. What time is allotted Asia today 915. Okay, we have a few more minutes all mentioned this. It won't take too much time. But I've talked in detail about the masjid of the Prophet sallallahu alayhi wasallam before. And I think I kind of alluded to this earlier, but I'll just kind of reiterate it here again, just a
couple of minutes, because we just have a couple of minutes remaining. Because this is exactly when it occurred. So in the description of the mercy of the prophet SAW something, there's a session that you can go back and listen to that in detail describes it must be the number we have shed if the prophets Allah assumes Masjid mosque in Madina, munawwara and all the description of it, but basically talks about how the pillars of the masjid were made from the trunks of trees. The walls were mud and clay and stones. The roof of the machine was branches of the trees with leaves kind of scattered to cover the gaps between them. Similarly, at the front of the machine, there was a tree
stump, there was a tree stump that was at the front of the machine, and this basically served as kind of a makeshift member for the profits a lot he sent them for the first year and a half of the profits the lobby sent him stay in Madina munawwara his residence here, where he would lean against it, he would sit on it he would even sit on the ground and kind of play it places back up against it. And that's what the profits a lot of them used to us. So the prophets a lot of them actually inquired of the Sahaba that it you know, because the congregation as it was growing the profits a lot he Some said that we should build like a member
something small, something humble to where it was a couple of steps, so that he could basically go and stand up on it or he could sit on top of it. Right and basically address the community from there.
And it was actually a woman It was a hobby, it was a Muslim woman who hired a worker
to go and build a member. And she gifted it to the profits, a lot of time in the muscles, the processes and the first member in Islam was actually gifted and given by a woman.
And so this member was basically placed in the mercy of the prophets a lot he from the very first time when the prophets a lot, he said, and basically got up. And he went and he sat on the member. So he was sitting and leaning against that same tree stump, and
he was leaning against the tree stump and at that time, they came and they in so the the, the tree stump, a lot of times, it had a name as well, they used to refer to it as to Ghana. They used to refer to it as Stu Anna was to Anna basically means pillar, but they used to refer to it as the pillar. And so the prophets a lot of he was leaning against it. And they came in, they placed him in bar. So the profits, a lot of him got up and went and sat on the member when he went and he said on the member, the narrations mentioned, and I actually want to mention this to you. This is really fascinating.
However, that will fetch also known as even take it in us. He's a scholar of Hadith, who's compiled a book of who's written a book of the cedaw of the prophets, a lot of them called original after a very, one of the classical and solid references of the CETA.
He actually mentions here
he's actually compiled all of this together or excuse me, he relates from the eye out, caught the eye out and is a Shiva actually mentions that this narration about the Ghana about this pillar that I'm going to tell you right now is narrated by more than a dozen Sahaba
more than a dozen Sahaba are the Allahu taala, on whom they mentioned this particular narration of this pillar, and this original member of the prophets allottee so amongst them as ubu nucalm jab at him now Abdullah and the super nomadic Abdullah bin Omar Abdullah bin Abbas Al Nusra decidi Abu share eating the coup de bourree de barreda Ooh, Salama, Matala bin abeba all of the Sahaba relate this hadith radi Allahu taala an homage mine may Allah be pleased with all of them. And Imam autonomy theater Rahim Allahu taala has mentioned the hadith of Ana's quoting it as Sufi. So, this is an authentic narration that comes from at least a minimum of a dozen different routes. So in from
the perspective of suhani This is a very very extremely sound narration. Alright, sound narration that is added the minimum at the level of mushroom a very well known row well reputed and extremely authentic narration. So when the prophets Allah ism gets up and he moves to the member, the Sahaba, the Allahu taala on them, all of them who narrate this Hadith, they say that we heard kind of like a moaning or groaning or a crying sound coming from that pillar.
And it was Audible, all of us could hear it. And it really kind of everybody didn't know what to think of it. Everybody was a little taken aback like what's going on?
And the Prophet sallallaahu Ali said I'm realizing exactly what it was he stood up and the prophets lobbies and went over to the pillar and he placed his hand on it one narration says for what the idea the who Allah he
he placed his hand on it one other narration even says
that the prophets a lot of him embraced it. Meaning like he sat down next to it.
And the prophets a lot of them started to say it was Cooney was Cooney.
Be calm, be calm, relax, it's okay.
Until finally that sound stopped coming from there and the profits allowing someone to narration even mentions that this tree will be this dump will be planted for the love that it showed the messenger sallallahu alayhi wasallam. This stump will be planted in Jannah and will be a tree from which the only of Allah the friends of Allah will eat the fruits of it.
That was the virtue of that stump of showing such love to the Prophet sallallahu alayhi wasallam in in some specific narrations.
It actually mentions
that had that had that mercy to be hawara he cried so loud that the walls of the mustard began to shake. When narration says waka hula buka una de Lima ob everybody in the mustard
started crying when they witnessed this. In another narration the Prophet sallallahu alayhi wa sallam he actually says he mentions that in hava Baqarah, Lima *a domina zyk.
that the reason why this tree stump cried Today was a mist, the vicar of Allah subhanho wa Taala they used to occur from it.
It wasn't just the love of Allah It was also the it wasn't just a love of the messengers, a lot of them it was the love of Allah and the love of the vicar of Allah and the love of the name of Allah subhanho wa Taala they used to be mentioned in the love of the Quran, they used to be recited from it.
And this is exactly why AlHassan Busey Rama Allahu taala whenever he would relate this howdy for Colonel Hassan who either had de Piazza de Baca, he would cry through Matala, Yaga de la and then he would say oh people, like he'd be talking to the people in emergencies to people and maharsha to the Hindu Allah Rasulullah sallallahu alayhi wa sallam ashokan la Lima Cana him in Allah azza wa jal, he says that a piece of wood in inanimate objects, a piece of wood, misses the prophets of Allah harati son loves the profits a lot of him because he understands the position of the messengers a lot. He said, I'm in the eyes of Allah subhanaw taala it understands what the position of the messenger
sallallahu Sallam is near Allah. And so he cries and it misses the Messenger of Allah so
Allah Allah He, so you are even more so
deserving meaning it's even more appropriate for you to miss the profits a lot easier.
And to respect the profits a lot easier to learn about the profits a lot easier to talk about the profits a lot. What's wrong with us?
There are a dead tree. A tree stump
has more awareness of who the messengers alarmism is than we do.
And so used to remind and reprimand people whenever he would bring up this narration and of course some of the narrations about the member of the prophets a lot of a sudden once that member was placed we all know the virtues the prophets a lot he said um says my being a comedy woman body roll documentary agenda. My been a beta man my BEEN A bt remember he wrote determinedly agenda, that between my home and between my member is a garden from the gardens of Paradise between my grave and actually he was foretelling that he would pass away there in that apartment, of his at home of his between there in between the member is a garden from the gardens of Paradise. And one other
narration the Prophet sallallahu sallam. It's a hadith of Jabba radi Allahu taala. Remember, Ahmed mentions in his Muslim he says in the memory Allah tierra 10 min Tara Jana, that my member is placed on a stream from the streams of paradise.
My member is placed upon a stream, from the streams of from the streams of paradise. So inshallah we'll go ahead and stop and pause here. What we're going to be talking about in from the next session on forward in sha Allah, we're going to start talking about the Battle of butter. And is of course, well as we always do. We try to get into as much detail and learn lessons from it as much as we can. From the life of the prophets. A lot of times we will talk about what led to the Battle of budget, when it happened, why it happened, how it happened. We'll go through all the details in sha Allah. May Allah subhanaw taala grant us all the ability to study the life of the Prophet sallallahu
Sallam May Allah subhanaw taala give us the love of Rasulullah sallallahu sallam, and May Allah subhanaw taala grant us the ability to follow the example of the messenger sallallahu alayhi wa sallam Subhan Allah He will be humble he's 100 columbium Nick, no shadow Allah, Allah Allah and Masako