Abdullah Hakim Quick – First Days in Medina – New Muslim Corner
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AI: Transcript ©
I was in the University of Toronto, West
African Islamic History.
Bismillah ar-Rahman ar-Raheem, Alhamdulillahi Rabbil Alameen.
Wa-Salli wa-Sallim ala Sayyid al-Awwaleen
wa-l-Akhireen Nabiyyina Muhammadin wa ala alihi
wa sahbihi wa barak wa sallim.
All praise are due to Allah, Lord of
the worlds.
And peace and blessings be constantly showered upon
our beloved Prophet Muhammad, the master of the
first and the last, his family, his companions,
and all those who call to his way
and establish his sunnah to the day of
judgment.
As to what follows, Assalamu alaykum wa rahmatullah.
Alhamdulillah, we are continuing on with our new
Muslim corner.
And because of a request that was put
from online and in the class at some
point, we will be including some foundational information,
some of the basics, because we actually started
like over a year ago or something.
And there are some people who are very
new, who are coming online.
So we will include some foundational information.
And then we will continue on with the
pace that we are going at.
So what we learned is that being a
Muslim is not changing your race.
It's not changing your family.
But it is a change in belief and
in practice.
And the first question that naturally comes when
somebody embraces Islam is, what am I supposed
to do?
And generally, they might get a whole list
of don'ts, don't do this and don't do
that, and a whole type of ritualistic type
of things.
But there's something greater to this transition that
a person is making.
There's something greater to that.
And that is based upon a text, a
good explanation of it, Sidi Abdur Rahman al
-Akhdari, a North African scholar.
In one of his texts, he began by
speaking about what is required of a new
Muslim.
So this is a different way for a
scholar who's dealing with Islamic jurisprudence to begin.
But he wanted to include something for people
because the people were embracing Islam.
And the interesting point that Sidi Abdur Rahman
started off with was not that you should
grow your beard or you should cover your
head with a scarf.
But he started off by saying that when
a person accepts Islam, he or she should
correct and authenticate his faith.
Correct and authenticate faith.
This is also something which is relevant for
people who actually have already been Muslim.
And so if at certain points in your
life you want to revive your Islam, this
in a sense is a type of revival
because the person who's embracing Islam, we learned,
is not converting.
But they are returning to something that they
originally were.
So the person is born on the fitrah,
and it is their parents who change them
into Christians, Jews, or fire worshippers.
And so it's a type of revival.
So if a person wants to revive their
faith, this approach of Sidi Abdur Rahman is
an excellent way to sort of clean house,
your spring cleaning of your soul and of
your practice.
And for a person who's embracing Islam, they
have a religion.
So they are coming from a religious tradition.
They are coming from a culture.
And this is a very important advice because
in some parts of the world, people accepted
Islam and just took on some of the
rituals.
But they did not really correct their faith.
So some of the previous religion, some of
their concepts of God, some of their religious
practices of spirituality remained because they didn't correct
it.
And they didn't authenticate the faith.
And in some cases they were being taught,
the person who taught them about Islam didn't
really understand it.
So correct and authenticate your faith.
And for a person who wants to revive
their faith, and we all should be reviving
our faith, we need to constantly authenticate ourselves
to make sure that what we're doing is
as close as possible to the Sunnah of
the Prophet ﷺ, to the way of those
first generations.
Then Sidi Abdur Rahman, he said, seek knowledge
of personal obligations.
So that's your faraid, your purification, your prayer
and your fasting.
And that's something that all Muslims should do
constantly.
Go back, do a review of Baba Tahara.
Do a review of your prayer, do a
review.
Fasting is one good thing about Ramadan is
that people generally will get a review.
Just before it or in the first few
days.
So for the person who's embracing Islam, they
should try to get familiar with their basic
obligations.
Okay, and you don't have to do it
all right away.
But you move into these obligations.
Then he said, try to stay within the
limits commanded by Allah.
So therefore, a person needs to know what
are the limits.
In a sense, you could say what is
halal and what is haram, what is permissible
and what is prohibited.
And you try your best to stay within
these limits.
And for a person who's embracing Islam, again,
they don't have to do everything right away.
Because even in the life of the Prophet
ﷺ, we found that prayer and fasting and
zakat, giving of the poor do, were not
even practiced in an organized way in the
Meccan period.
In the first 13 years of his life.
It's in the second part.
So they actually moved stage by stage into
it.
And so the person who is embracing Islam
also should move stage by stage.
Okay, and another important issue that Sidi Abdurrahman
brought up, and that is that the person
should make a sincere repentance.
They should make tawbah.
Everybody has baggage.
We're all making mistakes.
And so when the person embraces Islam, you
need to confront the things that happened in
the past.
The problem many face is that they'll become
Muslim, but they're still carrying guilt.
They are guilty because of something that they
did.
Something that they said.
And by making tawbah, repentance, sincere repentance, then
you can lift that burden off your back.
And that means we recognize the sin, recognize
that what it was that we did was
actually wrong.
Because some people feel that some of the
things they did in their days of ignorance
were actually, they was okay.
It was something, it was cool.
It was what people were doing on the
streets.
But no, recognize the sin and turn to
Allah.
Really turn to Allah.
And it's better alone in sincere repentance for
that, whatever it was that happened in your
past.
And that should be coupled with a nedam,
that is to regret.
You regret the evil actions.
So that regret is like a type of
insulation against returning to the sin.
Because if a person doesn't regret it, they
used to steal, they used to smoke cannabis,
marijuana.
They used to gamble.
But they don't totally regret it.
The regret is like an insulation.
That when that trial is put in front
of you again, the regret helps you to
stay away from it.
And that also means that you have to
make the intention a firm intention.
Not to return to the sin.
So you really got to make this intention
strong.
I'm not going to go back to it.
And sometimes you will go back to a
certain extent.
Especially if it is, for instance, the person
was an alcoholic.
Or if the person was a drug addict.
It's difficult to come off chemicals that are
in your body immediately.
So there is a way of detox.
If you can't throw off the chemicals right
away, then there is a way to detox.
And then come off the chemicals stage by
stage.
And that also includes, toba also includes, and
this is an important part of it, raddal
madhalim, and that is compensate the injustice.
So whatever it is that you are repenting
to Allah about, you may have hurt somebody.
You may have done something wrong.
So make compensation.
And finally, recognize the unlawful deeds.
Look at yourself.
Take an analysis of yourself and all of
the things that you're weak at.
And try your best to stay away from
the unlawful deeds.
So these are some of the points of
what is required of a new Muslim.
And we will be going through, piece by
piece, some of the early teachings for the
new Muslims.
So that if somebody is new in the
class, then they are getting the fresh information
that we had at the beginning of the
course.
So as we are going along now in
the life of the Prophet ﷺ, we are
trying to understand Muhammadur Rasulullah.
That Muhammad, peace be upon him, is the
messenger of Allah.
And if you accept him as the messenger,
that means there's nobody else that you will
ultimately follow before the Prophet, peace be upon
him.
He is the ultimate guide.
It is the ultimate example for a person.
So to understand this, and to strengthen our
own faith and belief in the messengership, a
risalah, we are looking at the life of
the Prophet, peace and blessings be upon him.
And we reached the beginning of the second
phase of his life, and that is the
Medina period.
And the Medina period, we found, is after
the hijrah, after the migration, then the believers
found themselves in the city called Yathrib.
And that city was changed.
The name was Tiba or Taba, Medina to
Nabi, Medina to Manawara, the lighted city, it
changed.
But the essence of the change is not
that they put in lights.
No, it was not a physical thing.
It was really a spiritual thing and behavior,
character.
The whole character of the city changed.
So in a sense, when you have the
good prophetic character, it is, in a sense,
a type of light.
So this is Manawara.
This is a lighted city.
And some of the virtues, we found out,
were like constantly seeking peace.
A Muslim is one who seeks peace and
gives salams.
So by giving salams to people, greetings of
peace, we're also seeking peace.
And that's an important description of a Muslim
that is sometimes lost in the present-day
propaganda against Muslims.
But the essence of Islam is peace.
And we are seeking peace in this life
and in the hereafter.
So he cautioned or he encouraged his followers
to extend salams to everybody, to maintain your
close relations.
That's your family, your neighbors.
So he's bringing in like community spirit.
And then regular prayer.
So you observe your regular prayer.
It's organizing your life now.
So it's a different type of life organization,
which has impact on your character as well.
Then he said, watch your tongue.
Now, remember what Abdu'l Rahman, you'll see
in the teachings, that one of the things
he focuses on is the tongue.
So this is a key point.
Because by thinking about the tongue, it's not
just the tongue that you eat with or
just talk.
It includes backbiting, insults, cursing, taking bad
oaths, different things that come out of the
tongue.
That's going to change the character of everybody
once everybody's aware of this.
Also, that mercy, like compassion and mercy, these
are the base qualities of Muslims.
These are the base qualities of this city.
It was not a military base, a military
city-state about to conquer the world.
No.
And the reason why it's up until today,
you'll find in Medina itself, you'll even see
the difference between Mecca and Medina, that Medina
is like softer.
It is more compassion there.
Alhamdulillah, I lived in Medina for six years.
And so it's a different feeling.
The people in Medina, there's something in the
atmosphere of that city, and you can see
the basis of it, mercy.
Having that mercy and feeling for others.
But at the same time, it doesn't make
us weaklings.
So he's establishing, call to the righteousness and
forbid evil.
So this means there's a type of civic
action.
If somebody's doing wrong across the street, somebody
attacks your neighbor's home, if you have the
ability to do something, you don't just shut
the door and say, I don't want to
be involved.
Forbidding evil means that you try to stop
that evil.
Either with your hands, you may not be
able to stop it with your hands, but
you say something.
You feel.
Today we have communications.
So that means that we do something against
evil, actively are involved in the struggle against
evil.
So this is the nature of the city.
This is what he brought into Yathrib, and
this is a different relationship, different type of
character than existed in the city before.
Because of this, and the natural struggle that
goes on between good and evil, and the
Shaitan and his forces, they are real.
They are real.
And so there's natural opposition.
And it's almost like if you're practicing Islam
somewhere and you don't get opposition, you have
to see, am I doing everything right?
Because somehow you're going to get pushed back
by evil.
You've got to be prepared to deal with
that pushback.
So opposition came out, and there were three
main opposition groups.
And these groups, these concepts exist up until
today.
The first was the Mushrikeen, and these are
the people of Shirk, and we studied Shirk
in detail, and that is polytheism.
So the Mushrikeen, those who worship idols, worship
other than Allah subhanahu wa ta'ala, they
have partners with the creator.
And in this case, the Mushrikeen were the
Arabs, the Aus and the Khazraj, and any
other groups that were there, there were clients
and other people in the city as well.
The other group that was there, that came
from amongst the so-called Muslims, were the
Munafiqeen.
And these are hypocrites.
These are hypocrites.
And a hypocrite is somebody who appears to
be Muslim, but yet inside of themselves, they
hate Islam.
And this is a reality that we're facing,
and we will meet people here in the
West, coming out of the Muslim world or
whatever, and the person's name is Muhammad or
Zaynab, whatever, and you'd think that because of
the name, that person would be positive toward
Islam.
But after a while you realize, this person
hates Islam, although they may come from a
so-called background.
And Abdullah ibn Ubaid ibn Salul, he was
a person, now this is one of the
real, clear cases of hypocrisy.
This is how it comes out.
Abdullah ibn Ubaid was about to be crowned
as the king of Yathrib.
They didn't have a ruler for the city.
And he was about to be chosen as
the ruler of the city.
And then Prophet Muhammad ﷺ came.
And he became the leader of the city,
naturally.
And so it created in ibn Ubaid hasad,
jealousy.
And so this is one of the chief
poisons that creates hypocrisy.
And just imagine this case.
You might even run across this sometime, but
this is how graphic it was.
It is reported that on some occasions the
Prophet ﷺ would make Jumu'ah khutbah.
Okay, so he would give a talk.
This is the Prophet giving Jumu'ah.
After he's finished, Abdullah ibn Ubaid would stand
up and say to the people, wasn't that
a good talk?
But I think I can add something else
to that too.
You see jealousy?
He couldn't take it.
And he had to still say something because
of the boiling hatred inside of himself.
So these are hypocrites.
And we will see that they're actually the
most dangerous group because you can't necessarily see
them.
And they could be working against you and
destroying you from the inside.
And this is one of the great challenges
that Muslims are facing today.
The third group are members of the main
Jewish tribes.
And we're not saying all of them because
there were some of the Jewish tribes who
either embraced Islam or they were positive with
Muslims in their relationship.
But there were members from amongst these groups
that impacted the groups.
And to a certain extent, the group feeling
took them over in some cases.
Okay, so these are the three groups.
And the Jewish groups were made up of
Banu Qaynaqa, Banu Nadir, and Banu Qurayza.
These are three sections, like three tribes.
And the agreement with the city, and again,
this is the Prophet, peace be upon him,
as a statesman.
Okay, he doesn't drive them out.
There's no animosity.
They're people of the Book.
And there's an agreement.
And he actually, within the constitution of Medina,
says clearly that the Jewish people are a
nation.
They have their beliefs.
And it's an agreement.
So within that agreement, there were ideas of
solidarity.
And you show your solidarity economically, in terms
of your business and your cooperation.
And you even show it politically or militarily.
So the Jewish tribes were mainly living in
the south of Medina.
And we'll look, as we go on, at
some point, a map.
We saw a map once.
And on two sides, there was the volcanic
lava.
And in the southern part of the city,
there was a lot of water.
So there were lakes and a lot of
palm trees.
And so the Jewish tribes settled in the
agricultural area in the south.
And they built forts.
And so the agreement was, they would protect
the southern part of the city.
So if an attack comes, the south is
protected, according to the agreement.
And this is one of the first times
you'll find a majority group like this in
a city-state that gives legislative rights and
duties to minority groups.
So this is a serious precedent, politically, for
those who study the politics of the world.
And so the Quraysh themselves, the people of
Mecca, and the leaders called the Quraysh, they
intensified their hostility.
They weren't done.
Even though the Muslims left Mecca, the Quraysh
still felt endangered.
So whatever they could possibly do, in terms
of trade, in terms of harassing people, there
were some Muslims that were still left in
Mecca that couldn't make hijrah.
Any negativity they could do, they continued.
And it reached the point where they're even
sending up small groups to attack Muslims, to
attack their trade groups, and to harass them
wherever they possibly could.
So the Prophet ﷺ literally had to send
out special patrols to patrol the areas, especially
the roads leading into Medina.
And he had to build alliances with the
people who were on the roads, those in
between Mecca and Medina.
So one of the big events that happened
in the beginning was the direct change of
the Qibla.
And for those advanced students, it can be
found in Surah al-Baqarah, verse 144.
And this is where, you know, because the
Muslims in making prayer, they were facing Jerusalem.
So if you look at the map, you'll
see Yathrib, so it's north.
So they were literally facing north toward Jerusalem
because that was, you know, the place of
the Isra and Mi'raj.
And that was a historic place.
And Allah, you know, gave the direction through
the angel Jibreel.
And so they used to face Jerusalem.
And when this verse, you know, came out,
that you should turn your face toward Masjid
al-Haram, Mecca.
So they were literally in a masjid praying
this way.
And all the lines are there.
Then the Prophet ﷺ then went to the
other side and everybody turned around.
And then they faced Mecca, which was like
south.
And you'll find the Masjid Qiblatayn.
There's still a place where they believe the
original masjid was where they changed the Qibla.
Masjid Qiblatayn.
You can actually go there and you can
pray there in Medina, in this place.
Okay, so that was a big move that
actually happened in the early times.
Now, some of the major events that took
place.
And we're only going over the basics of
this because this again is to give the
new Muslims and those reviving your faith some
idea of what the Prophet ﷺ went through.
When you see what his life was, how
he responded to different challenges, then you can
see the guidance of Allah.
Now Abu Sufyan, the leader of Mecca, gathered
together the goods of the Muslims in Mecca.
Because remember, they had to run.
They had to leave behind everything.
So he gathered together their goods and put
it in a caravan.
And some historians estimate that the caravan was
somewhere around 50,000 dinars.
So that might have been like millions of
dollars.
So he put that together into a caravan
and went along the coast to Syria, the
trade route, to sell the goods of the
Muslims.
And when that information came to the Prophet
ﷺ, he then gathered together approximately 317 men
to intercept it.
And this is an important point.
I was in a type of debate once.
I don't normally like to debate.
But there's one debater who was attacking Islam.
And you might get people like that who
study Islamic history and they want to attack,
give a bad image.
And he said that, you know, your Prophet
was a thief.
He robbed caravans.
That's a stereotype of Arabs, right?
So he said he was a caravan thief.
Okay, so what happened with Abu Sufyan?
So he tried to put this out.
And I was really glad that he asked
that question because I don't normally like to
get into debates with these people.
But what this person did was cut and
paste.
Because if you look at it on the
outside, it looks like he was just robbing
caravans.
But if you understand what it was, this
caravan was contained the goods of the Muslims.
So they were literally taking back what was
theirs.
Okay, which is a completely different understanding.
And Abu Sufyan then, being very wily, he
managed to escape.
And he went north and did his business.
And as he was on his way back,
then the Prophet ﷺ now planned to meet
him, right?
To now take back what was theirs.
And Abu Sufyan sent a message to Mecca.
And there's a lot of details in this,
but he basically sent a message and said
that, you know, your goods and your people
are under attack.
And so the Meccans now put together an
army of about a thousand warriors.
And they had like 300 horses.
Okay, they had chain mail.
They had weapons.
Put it together, that the people of Mecca
came, and eventually the 317, that's the small
group, some say 13, 17, somewhere in that
area, the group met at a place called
Badr.
At Badr.
And this was a major conference.
The Muslims only had a few horses.
And the Quraysh had 300.
They had almost as many horsemen as the
Muslims had soldiers.
Okay, so they were outnumbered, clearly outnumbered.
And the Prophet ﷺ took an oath from
the people, are you ready for this?
I didn't bring you to fight this army.
They said we're ready, we'll follow you to
the end of the earth.
And Allah ﷻ protected them.
And it was in the month of Ramadan.
And that's another important point.
Remember the fasting month, right?
So it's a fasting month that you would
expect people to be tired.
But it was in the month of Ramadan
on the 17th in the morning that they
met the Quraysh and Allah gave them victory.
There was certain divine aid that actually came
on their part.
And this is what Muslims, when you reach
the point where you're facing the enemy and
there's nothing left but you and the enemy,
miracles can happen.
And the precedent is set with this.
That night the Muslims now, with strategy, they
camped on the high ground and the Quraysh
is on the lower part of Badr and
it rained out.
The rain on the top part was light
rain.
And when light rain hits sand, it becomes
solid.
And the rain in the south, southern part,
the lower part was heavy.
So sand turns into mud.
And the light rain also enabled them, they
rested.
The Muslims had faith and they slept.
So they were physically strong.
And when the battle came, they faced the
Quraysh ready to meet Allah ﷻ.
And people from the Quraysh actually testified later,
some became Muslim, that they saw people with
green turbans on, they saw somebody else apparently
between the Muslims.
And there was one report that even said
that when they were looking at the bodies
of people of the Quraysh, that there were
some that had cuts, wounds, that had burn
marks around it.
And this would have been the angels, al
-mala'ika.
So this is another force.
And it's only people who reach that point
who will experience this.
Okay, and that's, you know, it doesn't happen
much.
You can see what's happening now in Palestine
and these areas.
It's getting heavy.
In some parts in Afghanistan, in some places,
there's stories of things that happened that nobody
will experience this except somebody who is in
direct confrontation with evil and there's nothing else
left but the help of Allah.
And so this was the great battle of
Badr.
And the Muslims were victorious in this.
And many of the leaders of Quraysh, the
main ones, Abu Jahal, Umayyah bin Khalaf, 23
of their leaders were actually killed during this
battle.
This was a major loss for the Quraysh.
70 people were taken prisoner and they were
allowed to pay ransom.
You see how people are today with prisoners,
right?
You see what's going on.
Okay, the Muslims, 70, this is a huge
number.
They never had anything like this before.
But they allowed the people to ransom themselves.
And by the mercy of Allah, only 14
Muslims died.
It was considered to be one of the
greatest battles in Islamic history.
This is Yawm al-Furqan.
So this is the first major confrontation and
set the pace for Muslims who feel like
they're outnumbered but should recognize that Allah subhanahu
wa ta'ala ultimately is the one who
gives victory.
So this is the great battle of Badr.
And in the aftermath of this, you'll find
that Abu Lahab, who is one of the
uncles of the Prophet, he passes away in
Mecca.
It really upset a lot of the leaders
in the Meccan society.
And the Quraysh continued on trying to make
assassination attempts on the Prophet ﷺ.
Didn't work.
Okay, and then another confrontation happened.
Now remember your internal opposition.
The Quraysh is on the outside, right?
But internal opposition.
One of the groups that started open hostility
from the Jewish tribes was the Banu Qaynaqa.
They started to insult Muslims, physical things, all
types of negative interaction.
You would say, why is this?
And this is, it's some evil, it's some
kind of weakness in the heart because you
would expect the people of the book to
be closer to Muslims than anybody else.
But they expected the Prophet would have come
on Abraham's wife, Sarah.
Abraham, Sarah, on that side of the family,
not Hajar.
So they expected the Prophet to come to
them.
And so a type of jealousy, hatred, rancor
inside of themselves developed.
And people ask the question today like, what
did the Palestinian people do, man?
You know, when, it's always said the Holocaust,
right?
You know, Hitler and the Nazis.
But the question is, it wasn't Palestinians, Arabs
didn't do that to you.
It was Europeans.
They were the ones that did the Holocaust.
They were the ones that drove you out
of their countries.
The Jewish people historically took refuge in Muslim
countries, in Al-Andalus, in Spain, in Morocco,
in Turkey.
All of the Muslim countries had Jewish quarters.
It was a natural relationship.
But this shaitan feeds this jealousy type of
hatred inside.
And so it happened with this group called
the Bano Qaynaqar.
And it reached the climax point.
I mean, the hostility was there.
And it reached the climax point to show
you, and this is graphic, but this is
reality of what happened.
That Bano Qaynaqar controlled one of the marketplaces,
especially the goldsmiths and the silversmiths.
So a Muslim sister was there by a
goldsmith trying to buy jewelry.
Okay, and they used to wear, their outer
garment was one piece.
In North Africa, they wear it.
The Iranians have a thing they call chador.
It's like one piece.
And so she can cover, her face can
show, or one eye can show, or she
can cover everything.
So she has an alternative.
Okay, and it's one piece of cloth.
And then you have your other things underneath.
And the Muslims were not well off.
So really, they did not have much to
wear underneath that garment.
And she was buying the gold, and to
play a trick on her, that merchant now
put a nail into her abaya, her outer
garment.
So as she walked away, it came off
and exposed her private self, private parts.
And they began to laugh and insult.
And there was a Muslim in the area.
And I'm going to tell you, like it
is.
This is how brothers were then.
The Muslim in the area, he saw that,
he killed the person who did it.
He killed him on the spot.
Right?
They don't play around.
The other merchants came and they killed the
Muslim.
So the word then went to the Prophet
ﷺ and it reached the climax point.
And so they surrounded the area of Banu
Qaynaqa.
They laid siege to the whole group.
It's not the other two groups.
Because it's Banu Nadir and Banu Qurayza, it's
Banu Qaynaqa.
So they laid siege to them.
And it's a detailed confrontation.
But eventually, it was decided that they would
allow them to leave the city.
Right?
They would not kill them.
They would not punish them or anything.
They were allowed to leave the city.
But they could only carry the things that
they could carry.
So all of their possessions and their things,
because they had weapons making shops and a
lot of things like that, they had to
leave it.
But they had their lives.
And so the Banu Qaynaqa then was expelled
to the north of the Arabian Peninsula.
Then never to be heard of as a
particular group.
Okay?
But the raids continued on Abu Sufyan and
his people.
They continued their raids.
But the Muslims were now responding.
Right?
And diplomacy and direct action was now happening.
This is a new phase for Muslims.
It's direct action.
Okay?
And it shows you that the Prophet ﷺ
did not start off as a warrior with
a curved sword to chop off the heads
of the disbelievers.
No.
It was in phases.
And this is the point where direct action
is now permissible and Muslims were now on
a different level.
So I want to open up the floor
for any questions anybody has concerning this.
This again is showing the phases in the
life and the prophethood of Muhammad ibn Abdullah.
The floor is open for any general questions
anybody may have concerning Badr, the Battle of
Badr, Banu Qaynaqa, and the things surrounding it.
Can you check online and see if there's
anything in the chat?
Yeah, check it.
The Battle of Badr is not long.
I don't know.
It's only like a day or two.
It was short.
It was not a long confrontation.
They didn't have major battles at that time
very infrequently.
And the Muslims actually lined up in a
row.
And that was the first time that anybody
amongst Arabs in a row, Bunyan and Marsus,
they would normally hit and run and move
all around and unorganized.
But they were not into a lot of
big warfare things.
It was only small skirmishes and confrontations.
Any other general questions that anybody has?
The floor is open.
Right.
Hurting someone?
Or hurting someone?
Yes, toba is required.
So toba is for anything which is a
sin.
Anything which is wrong that Allah ﷻ said
you shouldn't do it.
Then you make repentance.
It's a mistake.
So we're allowed to do this.
And financial mistakes is interest and usury is
a sin.
And so people will at some point in
their life, I know we're in a debt
-ridden society, but we have to get out
of this thing.
You've got to make toba for it because
we're not actually supposed to be in it.
So it does include that.
And if you hurt somebody, there's toba for
that as well.
Of course, the compensation for hurting somebody, especially
if you hurt their reputation, and we discussed
this before, if you said something against a
person and then it spread as a rumor,
then maybe your compensation would be to say
something good about the person and continue to
say good until it wipes out the evil.
But somehow you've got to compensate for the
wrongs that is done.
And this will vary from person to person.
There may be some people who didn't have
that many things, mistakes, maybe somebody who really
did a lot.
So they may not be able to compensate,
but the intention is there for compensation.
Floor is open for any other general questions
there?
No, actually it wasn't because you remember that
this group was put together in order to
seize the goods that were taken from Mecca.
So this was not a type of battle
where they were required to go into a
type of jihad.
The verses for jihad and struggle were being
revealed at this time.
So it was not compulsory.
So therefore, and I didn't go into details,
but when they realized that Quraysh came with
an army, he stopped everybody and he said,
okay, are you ready for this?
So he took a bayah.
He had an oath.
They had to take an oath.
They said they had to confirm it.
Because in other words, he's saying if anybody
wants to go back to Medina, you can
go.
Because I didn't bring you here for this.
Okay, it's a different situation.
Okay, so it's more of a defensive type
of thing.
This is their goods and they're taking back
their goods.
Later on, there's another type of jihad, which
they call jihad al-talib.
Jihad al-dafa is when you are defending
yourself.
But jihad al-talib is where the leader,
then your emir, you know, calls the struggle.
That's when it's required by everybody.
They even have some forms when the city
is attacked by people, you're surrounded, you're attacked.
Everybody's supposed to do something.
Even, you know, if a woman doesn't even,
is not outside, she can even throw something
down on them.
She can throw chicken on their head.
Like, do something, right?
Because this is it.
You're surrounded, right?
But jihad al-talib would be when every
capable, you know, male would have to go.
A female would not have to, but if
there's some role they can play, they would
also go.
Because they used to go to the battles
as well.
But it would be compulsory upon the males
to go, if they're able to go.
Now, any other general points?
Anybody has?
Floor is open for general questions.
Your life is what they're doing.
It's just, you say something, you do something.
Right, right.
In the context of Islam, if you use
that term, is it only these people knew
that they had that evil in their heart,
or were they kind of, is there any
of them that just kind of felt like
they were on the right path?
Right.
No, these people, they know what they're doing.
But it's inside.
They're not strong enough to put it on
the outside.
But inside, they're actually working against Islam.
They hate Islam, and they're literally working against
Islam.
So that's not hypocrite, how we use it
in language.
This is somebody, they're described in the Quran
as being, they are in the lowest part
of *.
And then even when they described, sometimes the
hypocrites, they said that they would be, the
hypocrites would be like fuel for the fire.
And if you think about that, that's something
serious.
So you have, you're making your burgers, and
you have your charcoals on the bottom, and
the fire, right?
And the burgers.
So the regular people who are in Jehannum,
they're the burgers and the hot dogs.
So they're cooking in Jehannum.
But the fuel, what's down there on the
bottom, the temperature on the charcoal is higher
than the flames.
Okay?
And so if you think of that, this
is a deep description.
So these hypocrites are actually the charcoal, right?
So that's the level of the punishment that
they're actually getting in hellfire.
And it is a dangerous group.
It is the most dangerous group for us
right now, because the, you know, Mushrikin, the
polytheists, your enemies, you can see them.
You know where they're coming from.
But these other people like Abdullahi bin Ubayy
stands up after the khutbah, in the mosque.
Wasn't that a beautiful sermon?
Right?
He's trying to pump himself up in the
crowd, and some people might like him too.
You see?
So that's a dangerous element.
And those elements have to be dealt with.
And we will see as time goes by
what happens with the hypocrites, you know, and
the dangers.
Okay?
Any other final questions anybody has?
Floor is open.
Two was asked online already.
So inshallah we will be continuing on for
the, you know, the events of Medina.
And so this is, you know, events one
after another.
Major events are going on inside this 10
-year period in Medina.
You look at this and then you will
see, again, the prophetic lifestyle and what he
did, and how he faced the challenges.
So inshallah we will see you again next
week.
Have a safe journey home.
وآخذ دعوانا للحمد لله رب العالمين والسلام عليكم
ورحمة الله وبركاته