Abdullah Hakim Quick – Islam The Universal Message to All – New Muslim Corner
AI: Summary ©
The speakers discuss the importance of Islam in driving toward the United States and the UK, as well as the Islamic Institute and its use as a base for meeting new Muslims. They also touch on the power of the Arabic language and its connection to the spiritual experience of Islam, as well as the "verbal" concept of "the" and its negative impact on people. The conflict between the Middle East and the United States is also discussed, including the confusion surrounding the Rasta culture and the use of black and white clothing. The message of the Prophet is expanding and causing confusion among people, and the importance of providing evidence to the people and the upcoming warahmat sequels is emphasized.
AI: Summary ©
Testing 1, 2, 3, 4.
Bismillah ar-Rahman ar-Raheem.
Bismillah ar-Rahman ar-Raheem.
Alhamdulillahi Rabbil Alameen.
Wa-salli wa-sallam ala Sayyidil Awwalin wa
-l Akhirin.
Nabiyyina Muhammadin wa ala alihi wa sahbihi.
Wa barak wa sallim.
All praise is due to Allah, Lord of
the Worlds.
And peace and blessings be 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 to the
Day of Judgment.
As to what follows, my beloved brothers and
sisters, to our viewers and friends, As-salamu
alaykum wa rahmatullah.
Alhamdulillah, this is another in our series of
sessions for the new Muslims.
And the intention of these sessions is to
have regular input for those who have recently
embraced Islam and also those who are reviving
their faith.
Because there are many Muslims who grew up
in Muslim families, but they never really understood
the feeling of Islam.
They never sort of entered into Islam until
they reached maybe 25 years old.
And once the light was turned on in
their mind, they experienced a type of joy,
a type of feeling which is similar to
new Muslims.
So these sessions are to provide regular input
and a chance to ask questions to those
who have recently embraced Islam.
And it's encouraged, as we have here in
the Islamic Institute, we have a chance for
people to meet each other and we have
different activities that go on aside from the
class itself.
So that if you are in a certain
area where there are new Muslims, you could
use this class as the base of your
meeting.
And so with the discussions that go on
and the questions with us, then you could
continue where you are.
You could have some refreshments, have a type
of fellowship, because this is so important to
those who are embracing Islam.
It's so important to the youth and to
our families as well, because Islam is a
jama'ah.
And Prophet Muhammad, peace be upon him, said
the hand of Allah is with the jama
'ah, meaning that the united body.
Allah's hand is with them.
And so it's important for us to come
together and break bread and discuss, and sometimes
even ask questions that might be a little
bit difficult.
And so in our discussion, we recognize the
fact, and you'll see me constantly going back
to the foundations, because we have people who
are coming online, coming to our class who
are new to the class.
Also, there are certain issues that need to
be reinforced.
And the Qur'an itself reinforces certain issues
constantly.
The most important issue being reinforced by the
Book of Allah is at-tawhid, and that
is the oneness of God.
We can't speak about that enough, because that
is the beginning of the road.
When somebody embraces Islam, and they are saying
la ilaha illallah, they bear witness that there's
nothing worthy of worship except Allah, and they
also connect to that, that Muhammad is the
messenger of Allah.
So once they say that, with basic sincerity,
they have entered into Islam.
And we live by this kalima.
We try to understand it deeper and deeper
as we go along.
And inshallah, we pray and hope that at
the end of our lives, we will end
with this kalima on our lips.
And so la ilaha illallah, Muhammadur Rasulullah ﷺ
is the beginning of the road, and it
is the end of the road.
And it's so important for us to recognize
the power of the Arabic language, that Arabic
is probably the most expressive language in the
world.
And the ability of Arabic to transport meanings,
to actually give a lot of information with
a few words.
And that is really the power in the
language.
And even in the kalima itself, when we
are saying la ilaha, we are talking about
there is no deity.
And we start with la.
So by saying la, in a sense you
are clearing the air.
And you clear the air of all gods,
anything worthy of worship, reverence, your ultimate fear.
It's a negation.
And then the statement continues with illa, and
that is accept.
So the air is clear, and then Allah
is brought in.
And that is the confirmation.
So it's a negation of all gods, and
then it's a confirmation of the creator of
the heavens and the earth.
And so that is a powerful statement in
the meanings that is being given.
And we understood through a hadith reported by
one of the great companions named Muadh ibn
Jabal, may Allah be pleased with him, that
Muadh was one day riding with the Prophet,
and he was so trusted that he could
ride right in back of the Prophet on
the same animal.
So that means that you are a close
friend, you are a security person, you are
a person who is entrusted with divine knowledge
because revelation is coming.
And the Prophet himself, peace be upon him,
is a form of wahi, he is a
form of revelation in his own life.
And so Muadh said that I was riding
behind the Prophet when he said to me,
O Muadh, do you know what is due
to Allah from His creatures, and what is
due to them from Allah?
And so Muadh responded, Allah and His Messenger
know best.
And the Prophet continued, he said, what is
due to Allah from His creatures is to
worship Him alone and to never associate anything
with Him.
And what is due from Allah is that
He would not punish anyone who does not
associate partners with Him.
So this is an important statement because it's
basically saying that the main duty in life,
the most important thing in life is to
have that straight connection with the Creator and
to not worship or revere anything else from
the Creation.
And if a person does that, and they
make the transition from this world, then Allah
has promised He would not punish them.
So Muadh then said, O Messenger of Allah,
may I not give the glad tidings to
the people of Afalahu Bashiran Nas.
He wanted to tell everybody.
And the Prophet told him, no, do not
reassure them lest they rely on the promise
and lapse in their service to Him.
So the Prophet told him, don't tell them
this because they'll spend all their time just
trying to stay out of polytheism.
So we have the oneness of God, which
we understood in its totality, and this is
for the new people who are just coming
on, that Allah is one in His rule.
So there's no rival to Allah.
Allah is Rab.
So we use this term Rab in the
Fatiha, the opening chapter.
It says, Alhamdulilah Rabbil Alameen.
So He is the Lord, Sustainer of the
Universe.
No rival.
And Allah is one in His names and
descriptions.
There is none like Allah.
And that negates immediately any person or any
part of the Creation that they claim is
the Creator.
It's negated immediately in our understanding because nothing
can have a description like Allah.
And finally, that Allah is one in divinity
and worship and there is no partner with
Him.
And this is Tawheed al-Ibadah, al-Uluhiyah.
So we are uniting our concepts completely.
It's a solid understanding of monotheism.
Now the opposite of this is shirk.
And shirk is associating partners with Allah.
And in Arabic, shariqah is an association.
And your shariq is like a partner in
an association.
So it's a company that has a president,
a vice president, treasurer, it has executive committees.
It's a company.
So this is the concept of shirk.
So shirk is not atheism.
It's not atheism.
Atheism denies God completely, that everything was made
by chance.
And it's a total negation.
But in this case, shirk is polytheism, which
is the belief in many gods.
And that's the opposite or the antithesis of
monotheism.
So these are two opposing issues.
And in the Quran itself, it is saying
shirk is so serious that Allah is saying,
وَإِنَّ اللَّهَ لَا يَغْفِرْ هَنْ يُشْرَكَ بِهِ وَيَغْفِرْ
مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُسْرِكْ بِاللَّهِ
فَقَدْ دَلَّ دَلَالً بَعِيدًا So Allah said, verily
Allah will not forgive anyone who associates partners
with Him.
But He will forgive other things if He
pleases.
And whoever does this association, this shirk has
really gone astray in a far way.
Really gone astray.
But then there's another verse in chapter 39
verse 53 where the end of it is
saying, وَإِنَّ اللَّهَ يَغْفِرْ ذَنُوبَ جَمِيعًا that Allah
forgives all sins.
So on the one hand, it says Allah
will not forgive shirk.
But then in the other verse it is
saying Allah forgives all sins.
So the scholars understood this to mean that
in this life, if a person commits a
sin including shirk and they repent, there is
forgiveness.
But after death, that is where the other
one comes in.
And if a person dies in the state
of shirk, that is the worst possible thing
that can happen to a human being.
Okay, so shirk, just to look at it,
it's like the human being is there and
instead of going straight to Allah, the human
being goes through a partner.
Okay, and this comes out in so many
different forms.
And even one day I heard this discussion,
a Muslim and a Hindu.
And the Hindu, they have many gods, but
the Hindu said we believe in one God,
that there is one Great Spirit.
However, we have lesser gods to go to
the God.
So we have Krishna and Rama and Shiva
to go to the Creator.
So the Hindu does have this belief, and
you'll see it in the Sikh version of
this.
A lot of closeness to Islam itself in
the Sikh concept of the Creator.
They were heavily affected by some of the
Muslim scholars who met them in India.
So the point is that shirk itself does
assume that there is a Creator.
And for us in the West, the clearest
form of this, most well-known, is the
Trinity concept.
And that is where there is God, the
Father, and then there is the Holy Spirit,
and then there is the Son.
And all three of them make up the
Godhead.
And in one case a person said to
me, we believe in one, it's like an
egg.
So the egg has got a shell, and
you've got the white of the egg, and
you have the yolk of the egg.
But it's one egg.
Okay, but my response was, I don't know
what math this is, but one and one
and one is three.
And that's the reality.
But this is something that goes deep into
European culture.
It's all over the world.
But in Europe, it was actually recorded from
way back.
It was all over the Mediterranean, this Trinity
concept.
Even Plato, the Greek philosopher, in his Trinity
concept, he said there's the first cause, and
then there is the spirit, and then there
is the reason or the logos.
So he had like a trinity too.
So this concept is an ancient concept.
And this is the one that the message
of Islam constantly tries to bring the people
away from and to solidify the belief in
one God.
And so looking at the life of Prophet
Muhammad, peace and blessings be upon him, then
we will see, we will see this constantly
being reinforced throughout his life.
And one of the things that the Prophet,
peace be upon him, said is that the
difference between me, or one of the differences
between me and the other prophets, because there
were prophets that were sent to every nation
and every tribe, is that they were sent
to their people, their tribe or their nation,
but I have been sent to all of
humanity, and the jinn, creatures from smokeless fire.
So this is a broad message.
This is an extensive message.
And this is important to understand, because when
a person becomes a Muslim, they do not
become an Arab.
The Qur'an was revealed in Arabic, in
a way that even the Arabs could not
produce.
But it is a universal message.
So the person does not have to have
Arabic ways.
They don't have to like Arabic food in
order to be Muslim.
Okay?
So, in the second phase of the Prophethood,
this is what we found, we call the
Medina phase, which is a ten-year period,
that is during that particular period, near the
end, that the Prophet, peace be upon him,
recognized his mission, the extent of the mission.
They first came to Medina, and they established
themselves.
They made the house of Allah.
They established brotherhood, good relations with other religions
and other people.
But they were dealing with attacks.
Attacks were coming at them constantly.
There was a lot of pressure on them.
Finally, things started to ease up.
And we saw this with the great treaty
of Hudaybiyyah, that things start to ease up,
that there was peace in the land for
a period of time.
And so the Prophet, peace be upon him,
he then expanded.
So he expanded the message.
And this is where, in the sixth year
after the Hijrah, that messengers were sent with
letters.
So this is like written letters that were
sent to some of the powerful kings and
leaders throughout the world.
And the Prophet, peace be upon him, was
not lettered.
We don't say illiterate, because illiterate today means
ignorant too.
He was unlettered, because it was an oral
culture.
But these letters were written, because there's a
form of Arabic, through trade and whatever, Arabic
was taking a written form.
And so to deal with that, so that
it's actually sent in his name, he had
a signet ring made.
And this is a rough version of what
it may have looked like in Allah Knows
Best.
And this signet ring is like a seal,
so that he would seal the letters that
went out.
And it appears that he wore it on
his left, his small finger.
Most say it was the left hand, small
finger.
Some say it was the right.
This was the signet ring.
And he sent it out to different key
places.
And one of the miracles of the message
is that within 30 years, all of the
areas that received the letter came one way
or another under the rule of Islam.
And this is part of the miracle of
the message.
And if we look at the Arabian Peninsula
today, and that middle world, because of course
there's India and China, and there's Europe and
there's the Americas, but this middle world that
was known to them, you can see on
the right side in the map is the
Persian Empire.
And that's the Sasanid dynasty.
And then you can see in the north
is the Byzantine Empire.
So the Byzantine Empire would be the Roman
Empire, because it's not Rome like we know
it, the Rome in Italy.
So this is the Orthodox.
So they spoke Greek.
Okay, the Byzantine Empire.
These are the two most powerful empires, but
if you go down to the bottom left,
you see Abyssinia, Al-Habasha.
And that was the Aksumite Empire.
So these three were physically the most powerful
empires, but there were also other important places,
like Egypt was there, and Alexandria.
The city of Alexandria was on the coast.
It was already there before, but it was
really built up more even in the time
of Alexander, in the form that they saw
Alexander the Macedonian.
Of course, in Arabia itself, you have the
main cities.
You can see Mecca and Medina, and there
will be other names in the north of
Arabia, Syria, Damascus, and Jerusalem.
So these are the capitals.
These are the places that they knew.
And even in the Arabian Peninsula now, you
can look over toward the Persian Gulf where
it says Bahrain.
Now today, Bahrain is that little tip that
is there.
So this area, but Bahrain before was actually
the whole eastern side.
It was a large area.
It was not just a small area.
And then Oman.
So Oman is down to the right of
the Arabian Peninsula.
So Oman was well known.
And there are other tribes and other areas.
So the letter was, one letter was sent
to the Egyptians, and they are Qibti, Coptics,
the Coptic Christians.
So they were following the Council of Nicaea.
It was Greek Orthodox, but it was Egyptian
version of it.
And so that's why they use this name
Coptic.
And you could say that that's the original
name in the modern version of Egypt.
Of course, Egypt went back 4,000 years,
5,000 years.
And so there was a lot of names.
But the version that we ran into is
Misr.
It's called Misr, or it is the land
of the Qibtiin.
So from the Qibtiin comes the word Egypt.
Okay, the Coptic.
And there's still Coptic Christians in Egypt today
itself.
So the letter was sent to Al-Muqawqis,
Juraj ibn Mattah.
And he was sent a letter and asked
to accept Islam and to gain benefits for
himself and for his people.
And he had a moderate response to this
letter.
And the letters continued.
Another letter was sent to the Persians, to
the Sasanid dynasty.
And that was to Kisra.
That is like the Shah or the leader
of the Iranians.
And they were extremely arrogant.
Their dynasties went back centuries.
And they have some of the oldest claims
in terms of writings and so many things.
They were extremely arrogant.
And so the Shah himself, when he got
the letter, they read it to him, he
took it and he tore it up.
And when this came back to the Prophet,
peace be upon him, he said, May Allah
tear up his throne and his kingdom.
Okay, so this was a negative response.
And so his way was that he was
going to attack.
And the letter is not attacking him.
It's calling him to Islam with authority.
Another letter was sent to Heraclius and that
is to the Byzantine Romans.
And Heraclius was more of an intellectual.
He thought about this.
He had asked questions, but he was afraid
because he could see that this person, his
religion, could supersede his Christianity.
And eventually they also attacked.
So it was hostile.
So the Byzantines were hostile.
Another letter was sent to Bahrain.
So this is Munde Ibn Sawa.
So this would be, again, not the little
Bahrain that you may know, but it is
the eastern province of Arabia which had a
lot of people at certain points.
So he was a very important ruler.
Their responses, again, had something to do with
how they thought.
And Munde, they were people of the book.
So they had Jews and Christians there because
of the trade.
So they wrote back and said, okay, we
have people of the book amongst us.
Like, what are we supposed to do?
And so there was a correspondence that went
on in between them.
The Persian leader, to go back to this
again, is an interesting aside.
And that is that the Persian leader, he
ordered his governor named Bazan who was in
Yemen because the Persians had controlled Yemen at
the time.
And if you look back at the map,
you can see down where Yemen is.
That's by Abyssinia.
So the Persians actually, because of the trade
routes, they controlled that area down in Yemen.
So the Persian leader, he wrote to his
governor Bazan and he said, go to Medina
and arrest Mohammed.
Put him under arrest.
And then bring him to me.
This is how arrogant they were.
It's like some of the powers today in
the world.
So arrest this man and bring him to
me.
And the Prophet ﷺ, Allah subhanahu wa ta
'ala was giving him assistance through the angel
Jibreel.
And so when this Bazan's messengers, when they
came, the Prophet ﷺ informed them that this
leader named Pervez, that he actually, he had
been murdered.
He had been murdered by his son.
And they did not have mass communication.
So you couldn't look on your cell phone
and then get some information in your local
news agency.
It would take months sometimes for information like
this.
And he informed him that this one who
wrote you the letter, he's dead.
His son has killed him.
And so that was sent back to Bazan
and when Bazan got this and found out
that in truth he was murdered, then Bazan
himself accepted Islam.
Okay, so different reactions by different people and
there's a lot of letters, a lot of
things that were being sent out to the
different people in the world.
One of the important letters that we actually
have traces of, we actually have a copy
of this letter in the Topkapi Museum in
Istanbul.
And that is the letter that was sent
to Al-Habasha from the Prophet ﷺ to
Al-Najashi, the great ruler.
As-Hama, his name was As-Hama.
Al-Najashi was his title.
The emperor.
And he eventually, as we found out earlier,
he actually embraced Islam.
And so that was a positive relationship.
And there's some records to show that he
sent his son Arma and 60 riders to
announce his Islam.
So he actually sent them to Medina, but
on the way across the Red Sea they
got into a storm and they perished.
So they never reached.
But the Prophet ﷺ was informed by the
angel about the death, about Najashi when he
died, that he embraced Islam and that he
passed away because his followers were there.
But the followers had returned to Medina.
They returned to Arabia.
And Al-Najashi, he had embraced Islam.
So the Prophet ﷺ made janazah prayer for
Najashi, and it's the first time that the
funeral prayer was made for somebody who's not
present.
So it's called salatul janazah lilghayb, for the
person who's not present.
This is an actual picture that I took
of the grave of Najashi.
So this is there in Ethiopia in a
town that's still there called Negash, because that's
the name in Tigray in their language, not
Najashi, it's Negash.
And this is where his grave is.
And there's a number of sahabas who were
actually buried in this area as well.
And there's a masjid there, masjid Najashi.
And at some place, if you ever visit
Ethiopia, is some place for Muslims to go.
Many Muslims, especially from Jamaica and the Caribbean,
they felt, if they were Rastafarians before, you
know the Rastafari, they believe Hail Selassie is
God.
And so Ethiopia, because of the Bible and
Rasta culture, it has this mystical feeling about
it.
And so many feel, okay, I lost my
connection with Ethiopia.
No, you can still go to Ethiopia.
But you wouldn't go to the Christian part.
Okay, you go to Negash.
And there you can see the Christian ruler
of the Aksumites, Aksumite Empire, who had embraced
Islam.
So you'll see the coming together of the
great religions through Najashi.
And you can still have your Ethiopian colors.
I was surprised, because many of the masjids
there, they have gold, green, and red colors
in the masjid.
And it's not a church.
And it's not a Rastafarian temple.
Okay, it's just like a national color that
Ethiopians use.
So the letters, he sent letters in the
Arabian Peninsula, a number of letters.
And one was to a place, a person
called Hauda, and this is in Yemen.
This is in Yamama, sorry.
And Yamama is in the center of Arabia.
So there are a number of major tribes
in the center of Arabia.
So Hauda, he accepted Islam, but he's trying
to put conditions that he wanted to be
part of the government.
He still wanted to be an emir, right?
And because the people in this center area,
whatever the reason, is extremely arrogant people.
And it was the breadbasket of Arabia outside
of Yemen, the central part of Arabia.
And up until now, there's a lot of
water there, and there's a lot of agriculture
in that area.
A letter was sent also to the Syrians.
And this is Banu Ghassan, the Ghassanids.
The Ghassanid people would be the people of
Jordan.
So you have like, if you know the
Middle East, you have Jordanians, and you have
Palestinians.
So the Jordanians, and then the people in
northern Saudi Arabia, around Tabuk and these areas
there, that would be the Ghassanids.
Okay, so they're not the same, you know,
as the Palestinians, who go back, you know,
for centuries, called Canaanites before, and whatever, there's
a lot of, you know, centuries back.
So this is the Banu Ghassan, and they
were powerful, and they were on the border
there of what is now Saudi Arabia and
Jordan and Syria.
Okay, and he was arrogant, so he refused.
So you could see negativity was going to
come from that area too.
Okay, because the letters actually expose a lot
of things.
They sent a letter to the Omanis, to
Ja'far, leader of the Omanis in Oman,
and it was basically positive.
Okay, they were ready to embrace Islam.
So the letters did show a lot of
different issues.
Okay, so there were over 22 letters that
were being sent out to different places.
This is now expanding the message, because the
Prophet, peace be upon him, in his last
final sermon, he said to the people who
were there, over 120,000, you should take
this message, those present, take the message to
all those absent.
So their job was to go on the
ground to the people that were not present,
that's the rest of the world.
And his job as a messenger, as a
head of state, he sent it to the
heads of state.
So officially, the Dawah was done.
Okay, it was known on that level, and
then it would later be known on the
other levels.
And the reason for this, you can see
in Surah al-Tasawbah, verse 28, وَمَا أَرْسَلْنَاكَ
إِلَّا كَافَةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا That Allah said,
we did not send you except to all
of humanity as a bearer of glad tidings,
bashiran, and a warner.
So it's two sides to it.
So it's glad tidings and it's warning them.
Okay, so you have a dual mission.
And the same thing comes in Surah al
-Anbiya there, about being bashiran wa nadhiran.
Okay, so this is how the letters went
out at that time.
And this is the expansion.
It's the expansion of the message to the
kings and the rulers of the world at
the time.
Okay, so the floor is open for any
general questions concerning this phase of the prophethood.
The floor is open.
Look online, Tahmir, and see if there's any
comments or questions that anybody has.
Yeah, yeah.
With the spread of the, it was the
Byzantines who actually, in the Council of Nicaea,
decided on the Trinity.
So they opposed anybody who believed in one
God.
And so a struggle went on, and the
Romans, using Roman power, because the Romans before,
remember the Romans of Italy, they were idol
worship.
They were pagans.
They had many gods.
But the Byzantines were Christians.
But they used the Roman power in order
to enforce not only their imperialism on the
Mediterranean region, but also to enforce Trinitarianism.
So this was literally armies, big armies being
sent out, people being killed, you know, in
large numbers.
And they were aggressive.
It is even said that from amongst the
Byzantines who attended the Council of Nicaea and
the other meetings, there were a number of
meetings and, you know, at that time, because
of the Council of Nicaea, you have the
Nicaean Creed, you know, and they actually confirmed
the books that were there before.
There was so much, there's a lot of
details to this, okay.
But Arius, who was one of the bishops
from Alexandria, he was Libyan from Alexandria, he
refused.
He said, I believe in one God.
And he was murdered.
He was assassinated.
And thousands of his followers were killed as
well.
So this is different because when the Prophet
sent out his message to the people, he
was inviting them to Islam, and you'll see
later on that they actually attacked.
He was already attacked by the people of
Mecca, but later he was attacked by the
Persians, and he was attacked by the Romans.
So when the Muslim armies went out, they
did not go out aggressively to crush the
people and force them to be Muslim.
No.
They were responding to the Romans and the
Persians.
So it was a response.
And so the military part was because of
the military.
But the spread of Islam came through interactions
that they had with the people because they
did not force people to embrace Islam.
And one of the best examples of that
is when the Muslims conquered Jerusalem from the
Romans, and then the Bishop of Jerusalem wanted
to give over the keys to the city
and whatnot to Omar bin Khattab, who was
the Amir.
Omar came to Jerusalem, and it was a
time to make his Salat.
So the Archbishop then said, you can pray
in my church, the Church of the Nativity.
This is in Bethlehem.
And Omar said, no, because if I pray
in this, eventually Muslims, they're going to make
it a masjid.
So he prayed outside on the ground.
And if you go to Bethlehem, you'll see
the Church of the Nativity, and then next
to it across the yard is the mosque
of Omar, where he prayed.
So he did not want to force the
And the good relationship up until now, even
with all the hostilities going on in that
area, the key to the Church of Nativity
is in the hands of Muslims.
They were the ones that originally had this
key, and it's his family, and they open
it up, officially.
So there was no hostility there.
Whereas in the case of the Romans, it
was aggression.
It was serious aggression that went on.
So before any armies went out, these letters
went out, invitations went out.
And that was the reality of the message
because as the Prophet ﷺ was taught, you
have bayan.
You cannot force people to accept this message,
but you need to give it to them.
You have to present clear evidence to the
people.
Floor is open for any other questions anybody
has concerning this phase.
So this is now the spread of Islam
going out to different areas.
Floor is open.
Now in the area of Yamama itself, that
again is the central part of Arabia.
Letters were sent out to different major tribes,
and one of the rulers that got the
letter, he came to Medina with one of
his, with a number of his people, but
one person in particular whose name was Musaylimah.
And Musaylimah was not a major person, but
for some reason, shaytan got to him when
they returned to Yamama, Musaylimah said, I am
the messenger of Allah also.
So in the lifetime of the Prophet, there
was somebody who said, you are the messenger
of Allah, and I am the messenger of
Allah.
And he wrote a letter to the Prophet
peace be upon him saying, from Musaylimah, the
messenger of Allah, to Muhammad, the messenger of
Allah.
Imagine how arrogant he was.
And basically he said, you take half of
Arabia, I'll take the other half.
And the Prophet wrote back and said, from
Muhammad, the messenger of Allah, to Musaylimah, the
liar, the liar Prophet.
So he was not accepted in what he
did.
So we'll
be breaking for Isha and then inshallah, keep
in touch and we'll see you again next
week.
Wassalamu alaikum warahmatullah.
Now, I