Abdullah Hakim Quick – Expanding Horizons – Madinah – New Muslim Corner
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Alhamdulillah.
We are continuing on
with our
study of the life of prophet Muhammad, sallam,
and this is being presented,
in the New Muslim Corner.
So
this subject
of studying the practical application of Islam
is
considered now by many scholars
to be one of the most important
subjects
because not only
does it tell a story,
but it is the prophetic story and it
includes the Quran itself.
It includes the the hadith
or the sayings of the prophet.
It includes
practical application.
And that is something that Muslims are in
great need of today,
in the world.
Things have become so chaotic,
now in the Muslim world
that people are looking for,
solutions.
Solutions to
the political situation, the economic,
personal,
and the seerah
or the life of the prophet, peace be
upon him, provides
that type of window,
into divine intervention
in the affairs of humanity.
And for our purposes,
the sierra is important,
because it also
gives
a basis
for the life of the prophet, peace be
upon him, and it, in a sense, fulfills
the vision of Muhammad Arasulullah.
Because remember that the Kalimah is 2 parts,
and that is la ilaha illallah.
There is no god but Allah.
And the second is Muhammad Rasool Allah.
The first part of the kalimah is easier
for most people to understand
because most religions recognize
that there is a creator.
But the second part,
to accept
that this man, Mohammed ibn Abi ibn Abdullah,
is the finality of the prophets, is the
seal,
of the messengers,
That the final book came through him
needs
some sort of direction
for most people
because most people do not study about the
prophet
in school. They are not aware of this.
Some people are not even aware of where
the Arabian Peninsula
is. You know, Mecca, Medina, these are terminologies
that are like mythology.
And so in order to break through this
veil of misunderstanding,
we are going through the life of the
prophet sallallahu alaihi wa sallam. For those advanced
students,
who are also with us,
in our class,
Seera provides,
direction.
It is the practical application,
of Islam
and it is one of the crucial topics.
Especially now since Muslims find themselves
under the gun,
they find,
it seems like the world is turning against
the Muslim the Muslim
Ummah. It seems like things are very much
down.
How do you how do we revive ourself?
What should we do
when we are under attack?
How should we respond
to insults and pains and tragedy?
And this is where
the Seera
is a shining example.
What we have seen is that Allah, subhanahu
wa ta'ala,
using
divine methodology,
has given us sort of a road map,
given us a methodology
as to how to function
in in certain circumstances.
And we recognize that in the Meccan period,
this was the first 13 years,
it was a building time,
and it was a time of,
great sacrifice.
There was suffering.
And contrary to what people try to say
about Islam,
Muslims,
throughout the life of the prophet
were not a huge conquering army,
imposing themselves on other people.
No.
They were people who were trying to live
up,
to the message of Allah,
trying to stand for monotheism
in the face
of a powerful,
Quresh
tribe
in the face of brutality.
Okay. So when this brutality came, it came
in different stages
to the point where
the prophet, peace be upon him, allowed his
followers to migrate.
He allowed especially the people who were not
the strongest,
he allowed them to leave.
But in the first Hijada, what we have
seen in the first migration
that was not north to Medina,
it was to El Habasha,
what is now
Eritrea, Ethiopia,
East Africa,
that this migration
was not only fleeing
from oppression of weak people, but it was
a strategic move.
And this is where advanced students who are
looking at CIRA
can can you close that door since there's
there's noise coming? Advanced students,
you know, who are looking at,
the CIRA,
they we can see
some of the strategic
moves that were made.
Because if we look at the companions
that went on in in the first migration,
you will see that Usman ibn Affan,
who married the daughter of the prophet, salam
alayhi,
may Allah be pleased with her,
he was not a weak person.
He
was, well off,
and
according to the sources, he was not actually,
brutalized that much. He did suffer,
but he wasn't suffering in the same way
that some of the people who had nothing.
Also,
Abdullah ibn Zubayr or Az Zubayr ibn al
Awam,
right, was,
from the noble people of Quraish.
Jafar ibn Abi Talib,
who was the brother of Ali, so the
cousin of the prophet, he was under Banu
Hashim.
So he was also not
a person who did not have protection.
So the group that went,
especially the first group that went,
was a strategic
move,
a strategic move to go across the Red
Sea
and to,
expand the horizons of the Muslims
and to give dawah
to to teach the message.
Even though they were in
the most difficult circumstances,
outreach happened at the same time.
So this this is part of the lesson
that we're learning,
that even though we are suffering, we never
give up the message.
And we see this all the way through
the life of the prophet in
in the events and and and what was
happening. He was constantly
teaching the message
despite the circumstances.
And so,
we find that in the 12th year
after the prophethood began,
Okay. At that time,
the prophet, peace be upon him, had returned
from Isra and Mi'raj, and we studied,
the night journey
from Mecca
to Jerusalem
and then the Isra,
which was
his journey into,
the heavens.
We studied this
and we found that
from the lowest possible depths
when he was he had lost his wife,
he had lost his uncle,
he had been, tortured by the people of
Ataif,
Things were cut off. From that lowest point,
he went to the highest point.
And so with difficulty
came ease.
When the prophet
came back
from
this, opening,
we call it expanding horizon, there was another
expansion.
And that is that the reality of Mecca
as a strategic base,
for the Muslims
was that it was almost impossible to stay
there.
So they needed to have a base of
operations
in order to
make Islam or to develop Islam
into a living reality.
And so,
word came
that there were people living in the north
in a city known as Yathrib,
and Yathrib
was in a mountainous area. If you look
at the map, you you'll see of course
Medina now,
But Yathrib was in a mountainous area.
It was surrounded by
volcanoes
and so it had a lot of volcanic
lava.
And the descriptions of Yathrib
is that on two sides of the city,
it had volcanic rock,
this black
really sharp,
rock. When when this volcanic lava gets gets
hard, it becomes almost like like
heavy plastic or glass.
So it's extremely difficult, almost impossible for horses
and camels to come. Two sides are surrounded
by that.
And in and in the south of the
city,
there was
water.
There was,
Medina was different than Mecca
because in Yathrib,
it rained out and it was also cold
in the wintertime.
So and and some people describe it. There
there are some descriptions of Muslims who made
Hajj. They made the pilgrimage in the in
the fifties.
These are the early pilgrims that came, you
know, from the west and came back in,
you know, in the 56. And they said
at one point, they actually went swimming in
Medina.
There was a lake,
so they went swimming.
Okay? So climate changes.
And it's really reversing now because there's a
lot of rain in Arabia now.
So so the climate can raise. But in
those days,
this is what
Yathrib was known for.
The second part is that
the the Arabs that were living there,
they were from the Arab al Araba.
They were from the original,
Arabs, you could say,
the pure Arabs who came from Yemen.
So they migrated 100 of years ago from
Yemen up into this area,
and settled.
But also
the next power in that city
were Jewish tribes.
And there were 3 Jewish tribes living
in Yathrib.
Okay? So this is different now.
Because in Mecca there were no Jewish tribes,
they only had contact with Jewish merchants or
rabbis or people who came to Mecca, but
they didn't stay.
There were people,
the Honafah, the Hanif people, who believed in
one God, right, but they were not from
the Jewish people. And the Jewish people, according
to what our sources tell us,
that when they got into a dispute
with the Arabs, the Aus and the Khazraj,
and when their emotions are high, they would
say when our prophet comes,
we will defeat you with him.
We will defeat you. So they were actually
expecting a prophet to come.
So this comes through our sources.
And according to what they what was left
of the book to them,
the city where this prophet would come,
would be 1 surrounded by volcanic lava
and had a lot of greenery and water.
And so Yathirb
met this description.
So they settled in the city. This was
not their base.
Their base was more north in the Sinai
area,
and in Palestine. These areas, it was not
deep south,
into the Arabian Peninsula.
Okay, at this point. There was a company
of them living in Yemen as well,
but not in this center part of Arabia.
And so they settled there and so this
meant
that the people
the Arabs there,
they had a different understanding
because they were
neighbors.
They did business with
the people of the book.
So they knew about this
concept of one god, not just that there
is Allah above the idols,
but they knew that there were books that
came and there was an actual religion,
and and
which we call the people of the book.
And so their understanding was different than the
Meccans.
So when the word came out
that there was,
a person from Quraish
claiming to be a prophet
and people were accepting his religion.
There was a number of them who were
interested.
And through their contacts,
they,
made,
an agreement
to meet with,
prophet Muhammad, peace be upon him,
in a place
this is in the area of Mina.
Remember Hajj, you have Mecca and then you
have Mina and then Arafat.
Okay? So in a mountainous area,
there
you can keep it open now because I
think the noise has stopped. No, it's loud.
It's still there? Okay. Right. In in a
mountainous area,
okay, there,
which is called Al Aqaba, it's like a
valley.
So this had to be something that was
secretive.
And
the Arabs at the time were making a
type of pilgrimage.
They would make the pilgrimage to the idols,
in Mecca,
so there were tribes camping in the area
and moving through.
And so they met
in the darkness of night.
There were 12 people who came from Yathaddib,
and
the prophet
explained to them what the religion was. They
were interested in this.
And so they made,
a type of bea,
a type of pledge.
So this was what you could call
a limited pledge.
Okay? So that's the first pledge,
there in
Aqaba.
Okay? And it was a limited pledge,
that was given to the prophet peace be
upon him. And so
they needed to have
somebody to come back with them
to Yathrib
in order to explain to their people
what Islam actually was about.
And so the prophet sallallahu alaihi wa sallam
then chose from amongst his companions because you
have many illustrious companions that were there,
very strong people. They had Uma, you had
Hamza,
you had, you know, a lot of strong
people who didn't go to Ethiopia
who were still there. But the prophet chose,
Mus'ab ibn Umayr,
And this, is a very important point for
us because expanding
horizons,
you are in a weakened condition,
people are attacking you,
but the best offense
or the best defense
in many cases is offense.
Okay? And so he chose Mus'ab e Ben
Umayy.
And Mus'ab's job
was to go back
to Yathrib,
with,
the people,
with the the contacts that they had to
go back to Yathrib and to teach Islam.
So you could say
that Mus'ab
was Islam's first ambassador.
Okay? So literally he is,
you know, not the prophet,
but he is going to now a foreign
area
and he's representing Islam.
So it's important for us to understand about
Musaab,
radiAllahu an, who he
was. He's very important person
and his life is exemplary.
And, Mus'ab
was actually
considered to be the pride of the youth
of Mecca.
He was the,
fashion statement.
He was the most famous or one of
the most famous of the youth.
And it was said, you know, that the
clothing that he had, there were certain type
of cloaks that you could get from Yemen,
made of a certain material and certain shoes
and so he would set the fashions.
The same way today that that, you know,
our young people, you know, look at movies,
they look
at fashion magazines
to see what the latest fashion is.
And so they saw a couple years ago
that the fashion was to wear tights,
that men would wear tights like what we
would call Peter Pan,
you know, where, you know, it's so tight
upon your leg.
And that's something that, you know, cup if
you go back 20, 30 years ago,
right, you'll see that the style,
was wider pants.
Okay. Then it turned to
tight tight pants.
And then
your coat
is so small, it looks like it's one
size
less than your actual coat. You can't even
button your coat.
Okay? So 30, 40 years ago
that would be considered somebody
who was there's something wrong with them
if you're wearing that clothes, those type of
clothes. But because it was pushed by
fashion statements,
by certain
Hollywood actors,
by certain rich people, then it became a
trend.
It becomes a trend.
And now you will see that with the
musicians, whether it's the rappers, the singers, whatever,
you'll see the trend is now the pants
are now expanding.
So those who have tight tight pants, we
have to throw them all away.
This is an echo this is like this
is a a gimmick, you know, by those
who want you to buy clothes.
You have to throw away your tight pants
because
the trend
chain. Musab
was a trendsetter.
Okay? That's the level that he was on.
And he and he was highly intelligent person
as well.
He was so intelligent,
that even the the adults,
it wasn't just the younger the peer group
younger generation
that really liked Musa.
Even the adults liked him. And in their
sessions that they had in the Kaaba,
in their Nadwa,
where they would meet,
they would even invite Mus'ab to come and
sit with them.
So even as a young man,
he would sit with the nobility. And that
was strange because
amongst the Arabs, I mean, if you didn't
reach 40 years old,
they didn't even consider consider you to be
a wise person,
until you reached,
40 years old.
Okay? And, but Musaad from a younger age
and and that's the way it is up
until today. You see in most country heads
of state,
right, are usually people 50, 60,
even 70 years old. Now there are more
younger people coming in as head of state.
Okay? But now
this changes with Musaap.
So he is sitting
in the gatherings
of the leadership.
Okay? So this is an important person now,
highly influential person.
And because he was in these gatherings,
he was privy to information that other people,
especially other young people, didn't know about.
Okay? So when
their discussions would happen,
political discussions that the leaders had,
especially when they said, okay, this man, Muhammad,
he's given us trouble.
He's teaching 1 god instead of the many
gods.
He's uniting the tribes.
What are we gonna do with him? The
average person on the street did not hear
this,
but Musaab did.
Okay? So he
knew what was going on.
And while he was in,
one of these sessions, he found out that
the prophet
used to meet at a secret hideout.
And that was that you remember was called
Dar al Arabah.
Now can anybody remember,
who it was
that gave them that house?
Who who actually
came forward and presented this house,
to them? It was a great move that
was made. What was his name? Abu Bakr.
No. It wasn't Abu Bakr.
Okay. It's hidden in plain sight.
Okay? If you know if you know Arabic,
it's right it's written in front of you.
Hashem?
His name is Atakam. Right?
Dar
means beit,
house.
There's another word for house in Arabic.
So Dar al-'Arqam
is the house of Al-'Arqam
ibn
al-'Arkham.
Okay?
And this is a name that many people
use in their organizations today, Dar al-'Arkham,
because it is what they would call today
an underground
hideout.
And it doesn't mean that it's underground, you're
digging under the ground.
But what it means is it's like hidden
or hidden away.
Okay? So Mus'ab found out about this
and he went.
Something was rumbling inside of him.
And he went to the house
and he
was invited in, he listened to the recitation
of the Quran,
and Allah opened his heart.
And so he accepted Islam.
And this was something really,
really, you know, great for the Muslims because
not only did they have
things were changing because Umar was there, Hamza
was there, you know, now this trendsetter
has accepted Islam.
So this was an important,
issue.
But Musaab had to go through a lot
of changes.
And like many people who accept Islam,
one of the biggest the biggest obstacles you
have in the beginning
is your family.
And in this case the mother, Khunas,
Bint Malik,
was a wealthy woman
and she spoiled her son, what we call
spoiling her son.
Right? She gave him anything that he wanted.
He was the fashion statement if he wanted
new shoes or new coat. Just like today,
I want a new cell phone. I want,
you know, new running shoes, whatever. He's he's
spoiled.
Okay? And,
she eventually
found out
that he
had
embraced Islam, that he was a Muslim.
And so she locked him down
and she wouldn't allow him, you know, to
leave his house.
And he was able to escape and be
and because of the oppression of his mother,
right, she's a rich woman so she had,
you know, bodyguards
and, you know, she had military around her,
whatever,
security.
And so,
he was allowed to go also
to Israel Hijat.
He went to Al Habashah.
So he made the migration as well.
But Mus'ab
was young. He was probably one of the
youngest people
who went across.
And like many people,
he yearned
to go home.
He wanted to be back in this home.
And so
when the word got out that the Quraysh
were accepting Islam,
Musaab
returned.
So even though people stayed in Ethiopia,
at the time he returned
there. And at that point,
his mother then cut him off
completely.
And because
he didn't necessarily have a business at that
time,
He was young and he was dependent upon
his mother at that time.
Okay? And so he was cut off
and he became he became
what you would call today homeless.
And there are some people who find themselves
homeless
who actually used to have a job.
They were well off. Maybe they got caught
on drugs.
Maybe they had a mental issue.
You know, maybe they just had crash in
their business, everything. But for whatever the reason
is they find themselves
for a period of time homeless.
So they might live out of their car,
they might live under a bridge,
you know, just to survive, especially we have
this homeless concept in the urban cities.
Okay. So Mus'ab,
was homeless
and
his clothes began to deteriorate.
And on one occasion,
he went amongst the companions of the prophet
and they saw him.
They couldn't believe their eyes
because this was Musaab.
Remember, this is the this is the trendsetter.
Right?
This is the person with the finest clothes.
He was now,
literally in rags.
But his faith was strong.
He refused,
you know, to buckle down to Quresh.
He refused to buckle down to the oppression
of his mother.
And the prophet
gave him glad tidings
of paradise.
And he's one of the people
who's considered that, he was promised paradise
before he died.
There's there's very few people
who actually got this,
title, this Asharom and Basharim, there's 10 famous
people who who got this title. And then,
of course, Bilal Radilawan,
who was the Ethiopian,
caller to prayer,
the prophet
said on one vision that he had, he
heard Bilal's footsteps in paradise.
You know, and like somebody, you have a
brother who's got big feet, so when he
comes up the stairs, you you know that's
him.
Like, you don't even have to look.
You just know by the sound. So Bilal
was so close to the prophet, he could
actually tell when Bilal was coming.
And in this vision
of paradise, he heard Bilal's footsteps
in paradise
and he told him.
So he was promised paradise
before he died. Musaab was also one of
them.
So at that strategic
point,
the prophet
sent Musaab.
Of course he now, you know, would be
outfitted,
you know, have some provisions,
to make the journey,
and he sent Musab
to go with the 12 people back to
Yathrib.
Okay? This is strategy, right?
This is strategy. Remember last week we were
talking about dawah and we looked at the
case of Trinidad and Tobago,
you know, and the dawah movement.
Okay? So dawah is a crucial thing
and you'll find that generally speaking people who
accept Islam,
tend to be the best people of dawah
and especially those
who had good qualities before they were Muslim.
So whatever qualities you had before mus you
were Muslim, you gotta bring it into Islam.
Just like Omar Khattab
was a warrior,
he was fearless.
When he became when he became a Muslim,
he became a lion for Islam.
Okay? So Mus'ab
was specifically known and these are some qualities
of a person of dawah.
He was known for his character.
He had a really good character. He had
gone through a lot of changes
and he had good manners. He had fine
manners.
He was highly intelligent.
So that means he can
make decisions on his feet.
There's some people who have knowledge,
just out of books,
but there's other people who have knowledge from
life.
So he had that kind of knowledge,
life knowledge.
So it's a type of jicama
or it's a type of wisdom.
Okay. Also
in the recitation
of the Quran itself,
Musaab had excellent recitation.
Excellent recitation. That's important, right, because the main
message at that time
would be the book of Allah.
That's the main thing that you're getting across
along with your character.
So this is the way dawah was being
done,
at that point in time.
And so Mus'ab was,
the the
perfect person. Day daiyah is used,
you know, for the person who does dawah,
right, who does the kal.
And,
Musaab was perfect because he was natural
communicator.
And
not only could he communicate with the youth,
he's a trendsetter,
but he had spent a lot of time
with adults.
So that that's a different young person there.
It's a young person who can actually go
amongst
the older generation and hold his own.
Right? So that's the kind of person that
he was and Musaab then,
went
and he was hosted, one of the people
who was amongst the 12, Saad ibn
Zurara
of the Khazraj. Remember, there's 2 tribes. There's
the Aus and the Khazraj.
So he is from the the Khazraj tribe.
Okay? And so he hosted,
Mus'ab,
and they went back together,
and they began to go around the city
amongst the different tribes tirelessly
going house to house,
different gatherings,
meeting people wherever they could,
and people started to listen to them.
The message started to spread.
And so this was,
this was critical at this point in time.
Okay? So people started to accept Islam. So
of of the famous people
of Yathrib,
was Usaid
ibn Khudair,
right, Saad ibn Mu'az.
These are become famous people,
in the future.
Saad ibn Ubada.
Right? So these were people who would be
notable
well known people amongst
the Aus and
Khazrech.
Okay? So they accepted Islam.
And so it started to take hold,
and so people in Yathrib,
you know, there there there was some
there was a reaction to this.
And there's one case,
you know, of one of the leaders even,
came out, found Musaab
and
Saad under a tree,
and he came with his spear. He's gonna
do something about this.
So when Musaab turned around, the spear was
in his face.
Okay? And he said,
if you don't take this message
back
to Mecca,
you're gonna get
this. Now
this is where your you gotta think on
your feet. Right?
There's no book that can get you out
of this.
But Mus'ab had,
this type of intelligence. So he said, okay.
I'll take it back under one condition.
You listen
to the Quran being read.
Listen to the message.
You listen to it,
and then if you don't if you're not
touched by this at all,
I'll leave.
Okay. And then he sat him down
and then he began to read
from the Quran and
his recitation.
And, again, remember the Quran is a type
of Arabic
that the Arabs
could not produce.
They could produce poetry.
They could produce
stories, prose,
but they couldn't produce rhymed prose.
They couldn't tell a story in rhythm.
Okay? And the Quran had a certain rhythm
to it like no other literature
amongst the Arabs.
And the thing they were most proud of
was their language.
That was the most important thing to them.
It's still very important amongst,
Arabic speaking people,
poetry and, you know, the ability to speak
in the language. But in those days,
it's not like today because now they have
possessions.
Some of them have a lot of money
so they got a big yacht or they
got a palace or they have this or
that.
But in those days,
the language.
Okay, they had
the complex language.
And so
Allah touched him, his heart opened,
and this person embraced Islam
and he was such an aggressive person he
went back
and started spreading Islam like crazy
amongst the people of the Yatrib.
And so the message now
had seriously spread.
And in the in the following year
the following year
another
meeting was set.
And this was
the meeting of Al Aqaba Athaniyah,
the second Aqaba
in the valley.
Okay. And so this one was attended by
73 men and 2 women.
Now you might say
that 73 men and 2 women okay. Why?
This is oppression. Right?
But what this this was this was something
not witnessed before
because in state affairs
like this, these 73 men and the 2
and 2 women, they rep the 7 each
person
represented
a tribe or a group.
So the women that were there actually represented
the women of Yathrib as well.
And and the people who were there giving
the pledge, it's a type of, what they
would call today vote.
You know voting, right, when you vote for
your candidate.
Okay. So in this pledge the women were
actually voting as well
publicly.
And this is a good point for those
who who have an extreme position that women
should not even vote. Right? I mean, that
that's being phased out.
But for those who did have that position,
this
okay?
This is a pledge that was taken,
and this is considered to be
a complete
pledge.
And the uncle of the prophet sallallahu alaihi
wa sallam was there
and he spoke clearly to to to the,
people of Yathrib and said
that you if you make this pledge,
you better be prepared
because the Quraish
is out to kill.
The Quraish is extreme now
in what they're doing. And the people of
Yathrib,
Aosun Khazaraj,
they said we are well experienced in fighting,
so we don't have a problem with this.
And so they took
this special pledge,
and it was considered to be a pledge
the same way
that, you know,
a a a a a man would pledge
to protect his whole family.
When it comes to protecting your family, you're
gonna give down your life.
So they would have to give their life
to protect the prophet
and the message
the same way they would for their own
families.
That was serious.
Okay?
And,
when this pledge was taken
and they would take the pledge
directly to the Prophet
And,
the 75 people took the pledge
in the valley,
and at that point,
there was a shout in the valley.
A screech came out of the valley
and
something like supernatural.
And for a moment and they said like,
what is this? And the prophet told us
that this is the shaitan, this is the
devil.
Like, you have now,
stirred up
demonic forces
because this is a change now.
Because if the Muslims would now go
and have a place,
it's gonna
change,
Islamic history completely.
It's gonna actually make Islam
consolidated
in the land.
And so that was the shaytan of the
valley,
you know, that made the screech to intimidate
them didn't work.
And so 12 leaders were chosen
and the name that was given
to
these people
and the ones
who were accepting Islam in Medina was Al
Ansar.
Al Ansar,
are the helpers, the supporters,
and this is an extremely important title.
Some people,
I don't some people use the name as
a Ansari.
You'll see that being used whether that whether
they're actually related to somebody from Medina, maybe
they could be.
But the the people who made Hijra,
first to Ethiopia and then later as we'll
see up to Yathrib,
they are called Muhajirin.
And the ones who supported them are called
Al Ansar.
Okay. So they became,
the Ansar, and this is the expanded horizon
of Islam,
and this will mark this this beginning of
a major change,
in Islamic history. Again, sometimes the best defense
is an offense.
Okay? And that's how Muslims
need to look at the situation today.
Even though,
we're in tough circumstances,
it should not hold us back
from practicing our Islam
and from going forward
regardless of the circumstances.
Okay? So this is,
you know, our lesson to show you
what the Muslims actually went through.
When this is a stage now. You gotta
see what the stages are. This is not
no Roman imperial army.
Okay? This is from the lowest level of
weakness.
Okay? And they are building themselves up now,
and this is a major stage.
It is the pledge of at Aqaba.
Right? And we will see now the major
opening that will come after this. So I
wanna open up the floor for any questions,
that anybody may have,
concerning this
stage
in the development of Islam.
Floor is open.
No. No. Yeah.
Go ahead. Any questions? Anyone?
You were talking about
the published opinion?
Yeah.
So you mentioned that now they're known as
Eritrea,
Ethiopia.
Yeah. But,
some even amongst themselves, sometimes they still call
or have their how should I if if
it's like a if it
Yeah. You you know, names can change
based upon time and usage of the names.
Al Habashar, there was no country called Abyssinia
or Habashar at that time.
It's just a general term for East African
people.
It's called Habashar. So that was one of
the names of people coming out of that
area. It was it's actually the Aksumite Aksum.
Aksum was the empire. That's what you'll see
historically.
So al Habersa was used
for people coming out of there. Today, of
course, Eritrea,
Ethiopia,
you know, Sudan,
Somalia, these are names that have come
these are recent names,
not the original names.
Okay? And and people will use it like
that. They'll say he's he's Habash he's from
Habashah,
meaning Ethiopia
or this one, Eritrea. But actually, when you're
in Ethiopia,
it's not Habashah, it's your tribe.
Your Amharadik, your Oromo,
your Tigre.
Right? That's how it's divided there. They don't
say, you know, Habashah. These are just general
generic names.
K? Question online.
It seems like the prophet's life in this
early period of revelation was largely in a
state of powerlessness.
What lessons what lessons can Muslims suffering today
derive from this period? Yes. So what we're
saying, you can see that instead of just
being defensive, they went on an offense.
In other words, they expanded their horizons.
Even though they're under attack in one place,
they expanded their horizons. The president went to
Atayef.
They went to Ethiopia
or Habasha.
That was a strategic move. Right?
Because if the Ethiopians accepted Islam, they had
elephants.
So in other words, even though Muslims today
are under attack,
right,
we have to continue
offensive.
Right? Whenever whenever we can go on offensive,
we need to go on especially with dawah,
especially spreading the message
because it is through new blood, the ultimate
goal of the enemies of Islam is not
just pieces of land.
It's to stop the message of Islam. That's
the ultimate goal.
So our best struggle is to go forward.
Questions?
Floor is open for any other questions, that
anybody has.
So now what is happening is
we're in a change.
Okay. We're we're gonna close the class then,
officially.
If there's no other questions.
Okay. So now for the socializing part,
we can come back after salat.
Just generally, you know, if people wanna discuss
anything and whatnot. But but the class is
actually over now. Now
we've gone through a change now.
So that we're going back to the original
time of 7 o'clock, right, not 7:30.
Okay? Because Maghreb is changing.
So we're going into the fall season.