Abdullah Hakim Quick – New Muslim Corner – Treaty Of Hudaibiyah
AI: Summary ©
The speakers discuss the importance of Islam, including its cultural aspect, including its cultural aspect, and the importance of avoiding causing confusion with the use of Halloween as a time of year. They also discuss the life of Prophet Muhammad and the importance of not delaying events, particularly in regards to wealth and loans. The conversation touches on the history and importance of peace, including the return of Muslims to Afghanistan and the success of Islam in cities around the world. The speakers emphasize the importance of peace and understanding the concept of the truce, which is agreed upon, but not done. The discussion also touches on the idea of "interest-free loans" and the importance of history and peace in the world.
AI: Summary ©
Alhamdulillah, wa salatu wa salam wa rasool Allah
wa barak to you.
As-salamu alaykum wa rahmatullah.
So alhamdulillah, this again is a continuation of
our New Muslim Corner.
And the intention, of course, is to provide
that space for those who have recently embraced
Islam and for those who are reviving their
faith.
And we are looking at the foundations, the
foundations of the religion itself.
Of course, the two parts of the major
statement of belief is that there is no
God but Allah.
That is what we call tawhid, right, the
oneness of God.
And then Muhammad is his messenger.
That's risalah, so that's the prophethood.
So these are the two foundations.
And in looking back at some of the
key points that we had made about the
first part, the first foundation of tawhid, and
that is that one of our great scholars,
Sidi Abdul Rahman al-Akhtari, a North African
scholar, in part of his text, he had
written about what is required of a new
Muslim.
And this is a different way of approaching
this issue, and I found it very refreshing,
especially for those who are embracing Islam.
And he began by saying, to correct and
authenticate your faith.
So in other words, he's assuming that the
person who is a new Muslim has a
faith.
And that's very important because the Christian missionaries
looked at non-Christians as infidels.
And many religions look at people who are
not practitioners as total infidels that have no
religion at all.
They're like animals.
That's not the Islamic position.
What the position is that you need to
correct your faith.
If there's something wrong with your concept of
the faith, then correct that and then authenticate
it to make sure that the sources that
you're using in order to establish your faith
are authentic or as authentic as possible.
And this is a big question, especially for
the Christian community where there has been a
lot of changes and additions and interruptions and
confusions in the name of culture.
And we see now that people's religion, especially
in the Western countries, in Canada where we
are and in America, much of the West,
the religion has become so watered down that
it sort of becomes part of the culture.
And if you were to say, what is
Canadian culture?
So this is a big question.
What is Canadian culture?
Somebody might say maple syrup and certain British
or French type of, but that's from Britain,
that's from France.
I mean, real Canadian culture would be the
indigenous people because Canada is an Iroquois word,
the first nation's word.
This is a big village.
Okay, so, but when the colonists came, when
they settled, took over the land and imposed
their culture upon the indigenous people, you know,
then certain Christian holidays and traditions came into
the culture.
These traditions had gone through changes from the
time of Jesus, peace be upon him, going
into Europe, we found out that they were
mixed with a lot of the pagan cultural
beliefs.
So the beliefs of Astray or Easter as
the goddess of the spring.
So Easter becomes this spring celebration, which is
pre-Jesus.
Okay, so it's all mixed up now.
Christmas becomes the winter solstice celebration.
That's before Jesus.
We're just going through a stage right now
or a time of the year, it's Halloween.
And so Halloween somehow is being pushed as
Canadian culture.
And for Muslims, it's confusing who have children
in other religions, you know, whose children are
in the school system, because, you know, Halloween,
if we go historically, we see it has
nothing to do with Christianity.
It's all's hallow evening, it's the time of
Samhain.
And it's like a pagan belief, they believe
that the souls of the dead were haunting
people.
It's like a satanic type of cult, Druid
ceremonies.
And it got mixed up with Christianity again.
So it becomes, the Christians co-opted it
and they said all hallows evening.
Meaning the dead, in respect of the dead,
this is the evening.
And then November 1st is like your, you
know, when you give thanks for the creation,
for the vegetables and the good.
So all hallows evening becomes Halloween.
But the practices have nothing to do with
Christianity.
So this is the culture confused with so
-called religion.
And somebody coming from outside might think that
this is a Christian way of doing things,
you're in a Christian country, but has nothing
to do with Christianity.
So we have to correct and authenticate, and
Christians have to correct and authenticate their faith
to be sure that this is the real
teachings of Jesus, or it is a mix
-up.
And authenticate it.
Is it really coming from Jesus, who spoke
Hebrew and Aramaic, not Greek?
And the oldest scrolls are the Dead Sea
Scrolls.
So is this really authentic?
So these are some of the questions that
Sidi Abdur Rahman is saying, even for a
person who comes into Islam, you have a
faith, and it's gonna impact you.
And it's not all wrong.
And as a Christian, you will find out
that much of your faith, maybe 80%
of the faith itself, is the same, it's
just how we implement it.
So authenticate it, correct it.
And then he also said to seek knowledge
of your obligations.
So as a new Muslim, find out those
obligations that have come through the revelation, things
that you're supposed to do in terms of
your purification, your prayers and your fasting.
You know, try to get familiar with this
as soon as you can.
And stay within the limits commanded by God.
So there are certain limits in terms of
what we eat and our lifestyle and whatnot,
get familiar with these things.
And then he made a very important statement,
and that is to make a sincere repentance.
So whatever happened in the past, repent from
these things, which means you recognize the sins
of the past, you're turning to Allah, you
regret evil actions, and you firmly intend not
to return to the sin, and you compensate
any injustice that was done.
And then you avoid unlawful deeds.
Now, we want to look at the last
part of what Sidi Abdel Rahman said tonight.
And that was, he said, for a person
who has just come into Islam, and these
are things that we try to do, we're
changing our lifestyle now.
Okay, so he said, do not take wealth
of others by force.
Do not take wealth of others by force.
And this is something that can get played
out in many different ways.
But don't be an aggressor, especially by force.
And we're in a society now in the
West that some people call dog-eat-dog
society, a capitalist society.
Okay, only the strong will survive.
It's like a jungle.
That's not the Islamic approach to force, especially
with wealth.
And he said, do not earn wealth through
acts of intercession or borrowing.
Now, this is something that comes about in
different societies, but it's when you sort of
like intercede, you're playing games to get your
wealth.
We have a lot of games that go
on in the banks, especially with loans and
mortgages.
And you have people who gain their money
just by interceding and getting people to take
a mortgage or to take a loan.
And then the whole borrowing type of thing.
The lending system.
He said, you want to change your lifestyle?
Come out of the lending system.
Okay, we believe in buying and selling, right?
And the products has intrinsic value, right?
And we sell that for something.
We're straightforward.
The price can go up and down, but
it's clear.
Okay, so have clear economic dealings.
So he's given advice as to what direction
we should take.
And then he made an advice, which is
very important one, which will stay with you
throughout your Islam, inshallah.
He said, do not delay your Salat after
the prescribed times.
So if there are times within a framework
that you should make it, try not to
delay your Salat.
This is a good advice.
And it keeps the rhythm of the lifestyle
of a Muslim.
So these are some of the points that
Sidi Abdur Rahman made in terms of what
is required of a new Muslim.
Does anybody have any questions on any of
this?
If it's clear, some of it may seem
a little bit unclear.
He's coming from a society that is a
few hundred years ago in North Africa.
But still, it's very relevant what he's saying.
In other words, what he's saying, when you
become a Muslim, it's not just a statement.
It's not just eating halal food, right?
It's not just changing your name, assuming somebody
else's identity, no.
You have to change your behavior, change your
lifestyle.
And realize that if you have force, if
Allah has given you force, you maybe have
force with your mouth, with your hands, physical
force, whatever it is, right?
Beware of it.
Because you can be called to account for
any force that you use in the wrong
way.
So we want to look at the life
of Prophet Muhammad, peace be upon him, to
continue to get familiar with Muhammad Rasulullah.
And that is that Muhammad is the messenger
of Allah.
Peace and blessings be upon him.
And to get familiar with him, we recognize
that Prophet Muhammad, peace be upon him, was
granted prophethood at the age of 40.
Okay, so that would be around 610 AD.
And he stayed in Mecca, that was his
hometown, for about 13 years.
And then he migrated to Medina.
Okay, so there's the Meccan period of 13
years, and then there's the Medina period of
10 years.
So what connects the two periods is the
hijrah, and that is the migration.
So our calendar begins with the hijrah itself.
It was chosen by the companions.
And so this is six years after the
hijrah, after the migration to Medina.
And the Prophet, peace be upon him, he
had a dream.
And we learned from our text that part
of the revelation that comes to the prophets
comes through their dreams.
And what is left of prophethood is dreams.
It's righteous dreams that are given to believers.
The only difference is that we can't say
that the dream that we had is true
until it happens.
If it didn't happen, you cannot say it's
a true dream, whereas prophets actually got guidance
through their dream.
So in this case, the Prophet had a
dream where he was making the lesser pilgrimage
that is going from outside of Mecca and
donning certain garments, taking off your normal clothes,
carrying animals, going to the house of Allah,
the Kaaba, sacrificing animals.
This is called Umrah.
So Umrah is lesser pilgrimage.
And that can be made at any time
in the year.
So he saw himself in the dream making
this Umrah.
And he told his companions and he prepared
them and he said, this must be the
time.
Because the Quraysh who had attacked them a
number of times, we learned in the Battle
of the Trench, that was the final solution.
It didn't work.
And so now it's six years after the
hijrah.
Time has gone by, people are accepting Islam.
The attitudes have changed.
So he said, maybe now it's time for
us to go back to Mecca and to
visit the house.
And his intention was not to go for
warfare.
So he gathered his companions around and there
was about 1400 men and 70 cows.
And they set out for Mecca.
And there's a simple garment, Ihram garments that
they wore.
And they set out for Mecca.
And of course, word came to Quraysh because
there's spies along the way.
So the information reached Mecca that they were
actually on their way.
Now, the Meccans did not know because they
had attacked three times.
So they thought that maybe this is a
counter-attack.
And so they set an ambush.
And finally, they met the Muslims at a
place called Al-Hudaibiyah, okay?
And the Muslims then camped there and sent
out Uthman ibn Affan, Radi-Allahu Anhu, who
was one of the great companions.
He sent out Uthman to the Meccans to
negotiate because they didn't come to fight.
And you have, in the way they used
to dress, you have a sword, your main
fighting sword, and then you have another dagger
or hanja that you wear that you use
for different things.
It can be used for fighting, but normally
for different types of activities.
And that was the dress of the Muslim
and the Arabs.
And they say that that's one of the
things that the people of Arabian Peninsula, you
know, the Omanis and the Yemenis, especially the
Omanis.
They say the Omanis have three things.
They still have it in their dress that
the Arabs used to have.
Three things.
One is the hanja.
So if you ever see a formal occasion
where the Omani is, or the Yemenis too,
they have this dagger.
Okay, secondly is the imamah.
It's a turban.
And the third is asar.
It's like a cane or a staff.
Okay, so these three things, it's not compulsory,
but it was part of the culture that
was where the Arabs, Muslims especially, were known
for.
So they met at Hudaybiyyah, and Uthman was
sent out in order to negotiate.
And word came back to the Muslims that
Uthman had been killed.
Now this was serious because Uthman had married
the daughter of the Prophet, peace be upon
him.
He actually married two of his daughters.
One of his daughters he was married to
and she passed away.
And then the Prophet married him to another
one of his daughters.
He's the only person ever to marry two
daughters of a Prophet.
Very important person.
And the word came back that he was
assassinated.
And so the Muslims now said, now we're
gonna fight.
And they took a pledge underneath a tree
in Hudaybiyyah that they would be ready to
fight to the death.
But finally, word came that he had not
been killed.
And so they began a negotiation.
And again, this is interesting because they try
to push Muslims as though they're being very
hard.
And when it comes to treaties, and you
see this issue about the truce and about
ceasefire, right?
Big thing in the media now.
Who's gonna agree to the ceasefire, right?
But you'll see that historically, and even from
these times, Muslims are taught to agree a
lot of things.
We want peace.
So we'll bend over backwards for peace.
Anything that's reasonable.
So they came together and they were gonna
write a treaty.
Right, and it said in the beginning, the
writer Ali ibn Abi Talib was one of
the scribes.
And he wrote on the top of the
page, Bismillah Rahman Rahim.
In the name of Allah, most gracious, most
merciful.
That's how we start off things.
The Quraish said, we don't know this Rahman
and Rahim.
Erase it.
Ali of course said, I'll never erase this.
But the Prophet, peace be upon him, he
said, erase it.
We don't need it.
So you say, Bismillah Rahman Rahim.
In your name, O Allah.
Then it said from Muhammad, the messenger of
Allah, you know, to the Quraish, they said,
no, we don't know him as the messenger
of Allah.
Erase it.
And Ali was ready to fight.
Prophet said, no, erase it.
We don't need it.
You see, he wants to come to peace.
Not gonna get caught up on ego type
things and whatever.
And so the agreement was, without going into
all the details, and you can see, it
seems like it's really in favor of the
Quraish.
So the agreement was that the Muslims must
return to Medina.
You're not gonna go to Mecca and make
Umrah.
So the whole purpose of your trip is
canceled.
It's like a failure, like for some people.
So you can't go back to Medina.
You must return, and next year, you can
come back, but you come back for three
days.
And you'll have Mecca to yourself for three
days.
But that's next year.
The second point is that when you come,
you could have light armor.
That could be allowed.
And war, warfare, ceasefire should be for 10
years.
10 years ceasefire, okay?
So that's excellent.
For us, that's excellent.
10 years of peace.
Because Islam can't spread really properly in war.
So 10 years ceasefire.
But then they said, anybody who escapes from
Mecca and goes to Medina to take refuge
with the Muslims must be returned to the
Quraish.
You cannot keep this person if they ran
away from us to become a Muslim.
Now this one is kind of strange.
Okay, but the Prophet accepted it.
Okay?
And whoever wished to make a treaty with
either side could be free.
So if somebody leaves Medina and goes to
Mecca, they don't have to return.
Okay, you can go either way.
So this sounds really kind of lopsided, right?
But the Prophet, peace be upon him, he
agreed, okay?
But this was strange.
And Ali and even Umar bin Khattab, who
was a great companion, he didn't want to
accept this.
He said, this is really strange.
And the Prophet, peace be upon him, he
said to his companions, now we have to
take off the Haram garments, sacrifice our animals,
we're gonna go back to Medina.
Nobody moved.
Nobody moved.
And it was strange, because normally everything he
says, they move, right?
Nobody moved.
And so the Prophet went into his tent.
And his wife, Umm Salama, Radhi Allahu Anha,
who was his chief advisor, she was there
watching the events, because she had come along
for the Umrah.
And she was his chief advisor.
And she said, what's happening?
And the Prophet said, they're not moving, I'm
telling them, we're going back to Medina.
And so she said to him, very wise
advice, she said, don't say it, do it.
In other words, don't just say, take off
your Haram garments, go out there and take
off your garments, begin the sacrifice, prepare to
go to Medina, and they will naturally follow
you.
Because Muslims are conditioned to follow the Prophet,
peace and blessings be upon him, and he
went out and did it, and everybody followed.
Okay?
So, and the Prophet, peace and blessings be
upon him, gave special blessings for those who
carried this out.
And they returned to Medina.
Okay?
Now, some strange things happened.
There was a person by the name of
Abu Basir.
Remember the agreement, if you accept Islam and
you take refuge in Medina, you gotta be
sent back.
And you know what the Quraish would do
to somebody who's probably gonna be sent back.
Abu Basir accepted Islam, and then he was
told, you have to go back.
That's the agreement.
So, but what he did was, instead of
going back to Mecca, he escaped to the
coast, somewhere around what is now Jeddah, and
along the coast, he escaped there, and other
people who wanted to go to Medina but
couldn't because of the treaty, they went with
Abu Basir.
And he waged guerrilla warfare against the Quraish.
Okay, from there, attacking their caravans, and whatever.
And he had at least 70 Muslims with
him who had joined there.
The Quraish then, because of Abu Basir, they
said, we want to change the agreement.
So that clause about Muslims escaping and going
back to, having to go back to where
they came from, dropped.
So the clause is completely dropped.
Okay?
And so, from there, peace, remember, period of
time now, there's no fighting going on.
So peace reigns the land.
Okay, and the dawah is now clear.
The call to Islam is clear, and people
are being sent out, giving the dawah, calling
people to Islam.
Islam is then spreading faster than it ever
was before.
Okay?
And so this was a major victory and
the fighting that would have happened in Hudaybiyyah,
it was averted.
Okay?
Now, and Muslims, because they negotiated together with
Quraish, the other tribes are looking at this.
And what that means is that Muslims are
equal to Quraish in negotiations.
So all of these things are very important
in tribal type of understandings.
And so because of this, the Muslims then,
the following year, they made their Umrah.
And it is reported that they went down
into Mecca.
The Quraish emptied out the city.
Because when you come into Mecca, there's some
hills surrounding the Kaaba.
Okay, times have changed now, because they've built
all these giant clock towers and all kinds
of things, which is sort of like blocking.
But before, I remember when I, alhamdulillah, made
it the first time, this is back way
back, that is 1973, right?
Okay, and when you entered Mecca at that
time, and then you come to the hills,
you go up in the hill, and then
you look down, the Kaaba is amazing thing.
It's the biggest building anywhere in the city.
Okay, and all the emphasis is on the
Kaaba.
That's the problem now, because this giant clock
tower, you know, is the Eye of Sorin,
this thing that's up there.
This giant tower is up there.
But that's not how it was supposed to
be.
The Kaaba is the center.
Okay, and so they came down the hills,
and it was, Mecca was free for them.
They made Umrah, and they went back to
their old homes.
Remember, they had been driven out of Mecca
to Medina, and they had been suffering.
Now they were free to come back, and
it was amazing feeling.
They didn't have to fight.
They were back in the house of Allah
again.
You know, that is the first house, you
know, built for the worship of one God.
It was an amazing victory for the Muslims.
And Umar ibn al-Khattab, who was one
of their great companions, and he was given
the ability to disagree with the Prophet on
certain issues.
He really had disagreed with going back to
Medina.
This treaty, he did not like this treaty.
And he reluctantly agreed.
He had to agree, but he reluctantly agreed.
To the treaty.
And then, after this, at the time of
this Umrah, there's a chapter called Surah al
-Fath, which is the chapter of the victory,
where Allah is saying, inna fatahna laka fathan
mubeena, that verily, we have opened up for
you.
We have given you a great victory.
This is a great victory.
And then Umar ibn al-Khattab then said,
now I understand, O Messenger of Allah.
Now I understand.
Because if they had not agreed with the
treaty, and they fought the Quraysh at that
point, they didn't have their armor, they didn't
have their weapons of war, they would have
lost a lot of people.
* confusion.
But having patience, and making a treaty that
seems to be against you, it actually turned
out to be for them.
Right, so this is a concept.
It's the Treaty of al-Hudaybiyyah.
This is a tactical concept.
And you may have Hudaybiyyah situations in your
own life.
That is where it seems like the agreement
that you're making, or the treaty with somebody,
it seems a little bit against you, but
it's gonna get you peace, and it's gonna
solve the problem, then it's okay, take the
blow.
Because the greater good, you see, the greater
good, this is the Hudaybiyyah Treaty.
Okay, and this is a tactic that people
use in confrontations.
Okay, and this turned out to be a
great victory, and is considered to be one
of the key turning points in early Islamic
history, without warfare.
Without fighting.
And you'll see that some of the greatest
victories for the Muslims was not fighting.
Because this wrong concept, that Islam is force,
and it's accepted with force, the wrong concept.
And this is one of the proofs of
the fact that the intention is peace and
justice in the land.
So this is the Treaty of al-Hudaybiyyah.
And again, it shows who the prophet is,
his personality, how the revelation affected him and
his people.
Okay, and this has affected people over the
years, 1400 years plus.
This has affected people all over the world.
There has never been any leader.
There has never been any movement that has
had far-reaching impact that the movement of
Islam has had with this details.
Does not exist.
So I wanna open up the floor for
any questions that anybody may have concerning the
Treaty of al-Hudaybiyyah and this part of
the prophet's life.
So the floor is open.
Any questions online that anybody has?
Floor is open.
Floor is open for any questions that anybody
may have concerning this.
Again, this is the use of force and
this is tactics that Muslims have.
And sometimes the best tactic is not meeting
force with force, right?
Even in martial arts, this is like Aikido,
right?
The difference between karate and Aikido, right?
They will not meet force with force in
Aikido.
So they'll take your force and they use
it against you, right?
Okay, so this is a concept.
That's very important concept within our Islam and
how we deal.
Floor is open for any questions anybody may
have concerning this.
Otherwise, the floor is open for any general
questions anybody may have concerning Islam itself, issues.
Floor is open for discussions.
The Muslim countries that you know, there's actually
no country that's completely Islamic country.
They have Muslim majority people in many of
the countries.
But if it was a Muslim country, then
they would not use the interest and usury
system.
They would not be under the International Monetary
Fund.
They have a different way of going about
business.
So what it would be within the Islamic
system is that when you go to the
bank and you wanna, you take out a
loan on this house and you gotta pay
back and then there's interest tacked onto it.
So you will pay back the interest and
then you pay back the loan.
It might take a long time to pay
it back, right?
If you don't pay, you can lose.
You will lose your mortgage, you might lose
the house.
The bank never loses.
Okay, the person who takes out the mortgage.
The Islamic system is, it's a cooperative system
in the sense it's a partnership.
So in other words, if there was a
house worth a certain amount of money, then
you're a partner with the bank.
So if it fails, if there's some failure
in the project or if something goes wrong,
the bank is your partner.
It's not your controller.
It's a cooperative, it's more of a cooperative
system.
You pay them back, but it's not like
the punishment of how interest is put on
people's lives.
And it makes it very difficult for Muslims.
It can be a complicated discussion.
There have been groups, Muslim groups that have
tried to have interest-free loans and interest
-free mortgages and whatnot.
One is the Ansar, Ansar Co-op, which
is located here in Scarborough.
And so there are groups that have done
that where you could possibly buy a house
without having to go into a regular interest
-bearing mortgage or a mortgage-bearing mortgage, okay?
There's discussions about whether you are allowed to
do it or not.
I'm not a mufti to give decisions about
what is permissible, what is not permissible, but
the Islamic way would not be the same
as the interest system here.
Wouldn't be the same.
Okay?
Floor is open for any other general questions
anybody may have, yeah.
Yeah, so the question is, is it the
duty of Muslims to give dawah?
And that is the call to Islam.
And Prophet Muhammad Sallallahu Alaihi Wasallam said, balighu
anni walau ayah.
He said, spread this message from me even
if it is one verse.
And that was plural.
And so everybody is supposed to be involved
in dawah, but that does not mean that
everybody has to stand on the corner of
dawah.
You can't just stand there and be condescending
and give out flyers and debate with Christians.
No.
You can give dawah to somebody just by
being a good neighbor, right?
Just by sharing certain things.
And the people say to you, why are
you doing this?
You say, because I'm a Muslim.
And then they might say, what is a
Muslim?
And you explain to them, that's dawah.
So everybody is supposed to be doing that.
All Muslims are supposed to be ambassadors of
Islam.
Because we're living in a non-Muslim country.
And technically speaking, with this migration to Medina,
Muslims for centuries never lived in non-Muslim
countries.
Okay, unless they were there for diplomatic reasons
or business reasons or something like that.
But you don't live in a non-Muslim
country, right?
With interest there and alcohol and pigs running
around and all types.
You don't live in a society like this,
right?
But the precedent that's been set with the
world wars and with the confusions is that
in the colonial period, where our countries were
conquered, they were colonized, that some Muslim countries
are actually worse than this country in terms
of justice.
So there is a reason why people have
to leave their countries and come to a
place, for instance, like Canada.
There are some valid reasons.
But we shouldn't just eat food and go
to Metro and think that we're living the
best lifestyle.
We're still supposed to do something for Islam.
Everybody is supposed to be doing that.
You mean a duty like, what do you
mean?
Like to correct the other Muslim from something?
Yeah.
It's someone that's your friend that does pray
a lot or does all their, fulfills all
their duties to Allah.
But like, how does that look amongst Muslims
or is it?
Yes, so the relationship of Muslims to Muslims,
we do have a duty to our brothers
and sisters that we give advice, we help
as much as possible.
If a person's got a problem, we should
give them nasiha and advice and help.
Yes, we do have a duty.
But we should not be imposing on other
people because sometimes some Muslims get it in
their mind they're supposed to be correcting everybody
around and we're like their police force or
something.
This is the wrong concept, but we do
have a duty.
And there's different methodologies about how you get
an idea across to somebody.
It can be even done in a very
respectful way.
But you can help people.
That's compassion, right?
You have to have a feeling of empathy,
especially for other Muslims.
What, the concept itself?
Just empathy, having compassion and having feelings for
other people, just in general, that's a general
concept.
There's a question online?
Yep.
Next year, when Muslims went for Umrah?
Mm-hmm.
What happened?
Was the Prophet with the team next year
when Muslims went for Umrah?
Yes, so after the Treaty of Hudaybiyyah, the
following year, they went back and the Prophet,
sallallahu alayhi wa sallam, was there.
Okay, and so they made the Umrah and
it was an amazing experience that they had.
Do you show that Muslims can make compromises
in difficult circumstances?
Would it be too much to say that
it entails that one has to accept oppression?
Yes, so this is the point.
Can Muslims make compromises?
So this shows that you can make compromises
in order to meet your greater goal than
you can make compromises.
And this is a prophetic example of this.
Some people feel that you gotta be rigid
in every single thing.
Rigidity.
But that's ignorance, that's not wisdom.
You know, and so compromise is an important
thing.
There was one leader in Islam.
I don't wanna say the names of people
because it gets into, but this leader, he
was leading his people, and they said, how
do you have peace in dealing with these
people?
And he said, it's like a rope.
Somebody's pulling on the rope.
He said, when they pull too hard, I
let it go.
And when they let go, I pull.
Like it's like wisdom in how he's dealing
with people.
So compromise is wisdom.
So in this case, it was compromise.
Just imagine today, you wanna write Bismillah ar
-Rahman ar-Rahim, and someone said, erase that.
Some brothers were like, we wanna go to
war based on that.
Okay, this is the prophet himself.
He said, erase it from the treaty.
Erase that it says Muhammad Rasulullah, just Muhammad
ibn Abdullah.
That's a big compromise, but he did it.
And later, when the year went by, peace
in the land, they went to Mecca, it
was opened up, everything changed for them.
The respect of all the Arabian Peninsula came
for the Muslims, because they were in Mecca
back at the Kaaba.
You know, calling out for the one God,
making towaf, it was a major victory for
them.
Because of the compromise.
So yes, it definitely shows, it's part of
the wisdom of dealing in contracts.
There's another question online for us before we
come here.
Yeah, go ahead.
How did the news travel that?
Yeah, I mean, basically, they travel because they're
constantly moving with caravans and horseback riders carry
information as well.
Not like today, takes time, but the information
does travel.
I don't know, I don't think that they
use pigeons.
Pigeons might not survive in the Saudi desert.
So, but basically, it's a slow way of
moving, but it moved.
Now, any other general questions anybody has?
Floor is open for any questions concerning Islam.
This treaty.
Yes, so these points of the Hudaybiyyah, in
the Seerah books, it actually spells out the
points.
I translated it for you, but actually it
spelled out what were the different sections that
were on it.
The ones that we saw there in terms
of, okay, that people who, all the points
that we said, it was definitely, it was
written down.
So this is a famous treaty, and alhamdulillah,
it averted war, was man was safe, and
the Muslims were safe.
And again, Dawah spread.
So with peace, with general peace in the
land, the message of Islam started to go
much further and faster than it ever went
before.
Okay, so this was a very important move.
And I emphasize this point, because there's a
stereotype of Muslims always being the aggressors.
And you even see in these treaties going
on in the Middle East and any, where
they always stereotype the Muslim, they don't agree
for the ceasefire.
They're always, it's a stereotype.
But in actuality, it's the opposite.
It's the opposite.
We're usually the underdogs.
We're usually the ones who are being overwhelmed,
like what's happening over there.
And so in this case, they compromised, but
got the victory.
And that's really how Islam spread throughout the
world.
It was not through war.
It was through peaceful relationships.
Flow is open for any other questions anybody
has, concerning any other issues.
So in this, in the life of the
prophet, peace be upon him, you are getting
his actions in war and peace.
Because sometimes people will say, Islam is a
religion of peace.
Okay, but that's a wrong statement.
Because Islam isn't just a religion of peace.
And it isn't just a religion of war.
That's what the stereotype is.
It's a religion for war and peace.
So it's how do you act when you're
in a state of war?
How do you act in peace?
How do you maintain peace?
How do you establish justice?
And this is what we learn to understand
Muhammad Rasulullah Sallallahu Alaihi Wasallam.
So we leave you with these thoughts.
And again, we'll see you next week.
There's gonna be a big change in our
time next week.
We'll have longer classes.
Hopefully go back to our old way of
functioning next week, inshallah.
So we'll see you then.
Wa akhira da'wana, alhamdulillahi rabbil alameen.
Wassalamu alaikum warahmatullahi wabarakatuh.