Adnan Rajeh – Seerah Halaqa #25
AI: Summary ©
The speakers emphasize the importance of feeling a sense of belonging in gaming and building a sense of belonging to oneself. They stress the importance of protecting individuals' actions and finding one's footing in the world, partnering with people who differ from each other and learning to stay true to one's views. The challenges of communicating about people's hunger and death from starvation or lack of human decency, and protecting one's life and family members' lives are crucial. The speakers also urge people to focus on protecting their health and lives, pray for the closure of the community, and encounter Hisham monk who accepted Islam later in his life.
AI: Summary ©
Right.
So today, we continue with the seal of
the prophet.
Next week, we'll be off. Since it's the
week of Eid, I usually take that week
off.
I'll give the Jamah Khuba obviously inshallah keep
people keep that piece moving, but we'll kind
of take a take the rest of the
halakat off for a week. Today,
we'll continue with this ilam. I I I
would often
during these halaqaat
before I eat Hajj and certain maybe give
a Hajj special. But instead of doing that
today, I'm gonna just give this halakan. And
then if you want to,
hear a little bit about the journey of
Hajj or learn a little bit more, then
tomorrow,
similar timing around,
around 7:45, I'll I'll do, like, a journey
of Hajj type of presentation and talk a
little bit about Hajj
And then, there's enough thought here. I don't
know if, what the numbers are looking like
in terms of, the attendees and whatnot. But,
but regardless, you're welcome to kinda come and
and check it out. So,
the prophet
in the last
in the last episode or 2,
had come up with the idea of going
to to Habashar at Abyssinia. And we talked
about the events of that that took place
once he actually sent people there, like, how
it actually kinda transpired,
when he's once he sent people, what happened
after he sent people, where the Quraysh sent
2 people to try and retrieve them and
bring them back, and they failed, and how
the the Sahaba had to build a life
for themselves in a foreign land, foreign land,
foreign people, foreign language,
foreign culture, foreign religion. So they had to
kind of figure their their way through. And
I and I spent a reasonable amount of
time talking about how I feel that the
best example for us as Muslims here in
the West is the
Muslims who went to Habesha during his life
There's really not much of a better I
don't I don't I'm not aware of a
better, analogy for, our situation here in the
west.
And, really, we talked about some of the
surahs that they utilize or that was given
to them before they left and how they
these surahs were very, meaningful to them. And
And we also kind of pointed
out the fact that they were productive in
their society, and they and they earned their
right to stay there, and they earned the
respect of of the communities that they the
the community they lived within because they actually
brought something to the table that was valuable.
And how they performed a law of dawah.
When they came back 15 years later, they
were a lot way more Muslims with them,
not just their descendants, but also people who
accept Islam, who still till this day, many
of them live in Mecca and Medina. And
the Abash are still a part of,
of the
societal
construct of of that part of the world.
And
I talked about also how a a bunch
a a group of them came back because
of a rumor that started in,
in Mecca. We kinda explained what that rumor
was. And I talked about the story of
Uthman ibn Mabon, which I which I think
I think I ended I ended the last,
week with that story. And the question at
the end of it was, do you feel
like you like you belong or do you
not? And and that's really the, the the
moral of the story of Sayid Nothman ibn
Barone.
Although he was he was very well, protected
within Mecca, he did he didn't want to
be. All his all his friends, all the
the Muslims that he was surrounded by were
not well protected, and they and they were
suffering and struggling. And for him, it was
it's just it wasn't it was not imaginable
that he that he stayed protected and preserved
and comfortable in his life, and everyone else
that he spent time with were mistreated. So
he rejected that, protection that he had from
the mushrik,
from the person, the ani, who was
when
we look at it, was actually the end
one of the enemies of Islam, Waleed ibn
Murihrah, who offered him protection, was one of
the people who was persecuting Muslims as well.
So he rejected his protection, and and, of
course, that caused him, Yanib, physical pain. But
when he was asked, he told him I
I he he his the the the expression
or the the sentence that he uttered at
that point was that,
Yahi, my,
my healthy side, it is it cannot wait
for it for it to undergo what my
my affected side has gone through for the
sake of Allah subhanahu wa ta'ala. I'm happy
I'm happier now than I was when I
was under your protection. And that only, that
can only be, yahani, said or felt
if the person has that sense of belonging,
sense of belonging to the community that they're
a part of. And this is something that,
you know, is important. It's really important. It's
it's
extremely important, and it's it's more important here
than it is probably, I mean, other parts
of the world or, yeah, where where there
are majority Muslims are more of a majority.
Here, it it it's it's absolutely
required. If you don't feel if you don't
have that sense of belonging here, then, yeah,
it's really the the
the waves of,
of other ideologies and the waves of, of
change and of different, ways of thought
will will will pull you away. Like, they
they will completely wash you wash you ashore
or remove you from where you are altogether.
There has to be something that anchors you
in in order for you to be able
to to, you know, to hold your ground
and to stand your ground. And and what's
going to anchor you for sure is going
to be that sense of belonging, that you're
part of an ummah, you're part of a
community. There's something that you belong to that
you are happy that you're you're a part
of and whatever difficulties that come your way,
are are, you know, trivial
in in in contrast to the actual,
nation that you're a part of. And that's
really to me the, you know, the the
the answer for a lot of the questions
that come up in terms of how do
we raise our children, how do we keep
our children, how do we keep our youth,
you know, they have to have a sense
of belonging. That that's they have to feel
like they're a part of something.
Youth youthful youthful minds, youthful hearts need to
feel like they're a part of something,
or else they lose interest really quickly. Not
everyone does. Not every younger person feels that
they're part of something, but they try to.
And if they can't find it within our
within our community, within our Umma, then they'll
find it online.
They'll find it online. They'll find some way
to belong. They'll find it at school. They'll
find it they'll find it, somewhere else where
they feel that they belong. And you can
belong to more than one thing. But for
sure, if if you don't feel like you
belong to the Muslim community, then it's gonna
be very hard for you to contribute and
to participate and to actually, you know, spend
time and to volunteer and to work and
to learn, to grow.
I mean, people always ask why do they
game so much because they feel like they
belong there. K. There's a sense of belonging
in the gaming world that maybe a lot
of parents aren't aware of. You see, in
the gaming world, for those who can't don't
feel like they belong elsewhere,
they build teams and clans and, you know,
groups and what and they start to feel
like they belong to that. And and they
feel like they have some friendships, and they
have people that they know, and they have
value to their team, and people look forward
to see them. Not necessarily see them, but
hear them or know that they're present.
People need that. Everyone needs that. And we
have it it's at our footsteps. It's very
easy for us as a Muslim community to
make sure that everyone feels like they belong
and feel that they're welcome and feel that
their presence
is requested and needed and and that their
absence is noticed.
Their absence that matters and that their opinion
is important and that
it's not very hard, but selfish hearts can't
do it.
Selfish egos and selfish hearts and stuff, but
they can't they can't do it. So when
Masajid, when institutions are run by people who
are selfish,
you know, There's a self there's a selfishness
attached to the way the Masajid or the
institutions are run, then the people who come
in don't feel that they are needed, required,
welcome, or, you know, or belong. So they
they'll come for a while because there's an
obligation upon them to do so. Because they're
like, oh, you know, we should pray more.
I should come for jomani.
There's that there's that thought process that, yeah,
honey, I I have to do it. But
after a while, that wears off. It does.
Wala wears off. It and it wears off
and life will you know, you give yourself
excuses. I'm too busy. I have this. I
then you stop going. And believe me, someone
who feels that they belong, they will make
time to come to a masjid.
They will claw and fight and make sure
that they make it because that's where they
feel a sense of of being, a sense
of importance, a sense of significance,
a sense of belonging.
And that's what the prophet, alayhi, offered the
sahaba.
He offered these people a sense of value.
Yeah. They they were valuable. He asked about
them. When they didn't show up, he asked
where is Fulan?
Yeah. And probably the first time Bilal al
Habashi was ever asked about
yeah. There's actually a narration of Suhayb talking
about this where, you know, the prophet alaihis
salam asked about him. He said he asked
about me.
Why? Did he want something? No. He was
seeing where you were. So you're telling me
the prophet, alaihis salam, was just noticed he
noticed I wasn't there and just said, where
is Fulan? He didn't believe it. He had
to go back and ask. Okay? He asked
he asked about me. He spent all his
life. No one cared if he came if
he showed up or he didn't show up
or if he was president or not. No
one and the prophet alaihi sallam actually took
time to make sure he noticed everyone. He
asked about them. He taught the Sahaba to
do that towards one another.
And when they did that, that sense of
community was built and people wanted to be
a part of something.
You understand how easy that is for us
to build in our in our community?
It's really easy. Like, it's really it's one
of the easiest thing. It takes no money,
no fundraising.
Why? It takes nothing. It doesn't need knowledge.
It doesn't need it just needs, you know,
hearts that are not too selfish. That's all.
Just a little bit of compassion, a little
bit of, that's it's really simple. Like, the
investment for the out for the return is
is insane.
You invest nothing. It's just, you know, you
just ask about someone. Just make sure that
you keep, everyone has a few people who
keep them on their radar, and they keep
track, and they phone, and they ask about
them. And they make sure when they come
here, they find them. They bring sure they
bring to the mister Ashish. We do that
to everyone involved. Everyone does that for someone
else, and
if everyone's covered, and, khalas, the the return
is amazing. The return is people, you know,
feel at home at Masashan. They come and
they attend and they participate and they bring
their kids and their kids also feel that
way. And then and then halal.
If you're if you're telling me, oh, my
my kids don't want to come to the
Masjid. Do they have friends at Masjid? No.
Of course, they don't want to come. I
wouldn't wanna go either.
I would I wouldn't wanna come to a
place where I had no friends. I wouldn't
wanna go to a place where where I
feel awkward. I feel out of place. I
don't know anyone. No one cares if I
come or not. There's nothing to do with
this. Fun.
This is fun. I'm not fun. Listening to
me is not fun. You can't you can't
categorize this for a a kid that this
is fun, where he sits and listens to
an old fat Sheikh talk to him about
something and yell at them. That's not fun.
But but there can be there can for
sure be things that they can do here
that can feel fun. And in the midst
of it all in the midst of it
all, we pray and we make dua, and
we give a lesson. If someone hears something
that's tight and maybe it registers for a
moment and then they talk about it, and
and that's how it continues. You can't expect
children to to want to go and do.
It's insane. You barely do it. You as
someone who understands exactly why you should do
it, you barely do it. You expect expect,
a child to do it. I don't understand,
you know, we have very weird
very weird expectations of others and, and understanding
that that doesn't seem to fit for me.
Anyways, that's what I wanted to get. That
was, end of my rant on that piece,
but I didn't talk about it last time.
So I wanted to kinda share it with
you today and then we can move on
to the piece after inshallah. So what happens
next is actually,
it's actually quite critical
to the story of the prophet, the prophet,
the prophet, the prophet, the prophet, the prophet,
the prophet, the prophet, the prophet, the
prophet.
Right? There's a lot of stories that are
brought up. For example, you'll hear you'll hear
about Badr and Uhud and Khandaq, for example,
on the Mimba. You don't hear a lot
about Tessa al Sheyb. I myself don't do
a very good job at bringing it up
at the right time. Even though opportunities present
themselves, and I still forget, it's one of
those pieces that just don't come up outside
of, but it's very critical and very important.
So what happened here,
was the the prophet
thought of assassinating him. This happened 9 times
throughout his life, by the way, just just
as a, a record for you to know
the number. Nine times you tried to kill
him, alaihis salam, throughout his life. Never once
did he decide maybe having a bodyguard or
having someone to stand. No. He didn't. Aside
outside of war and having someone stand in
front of the tent, which is the norm
for any leader, any any war commander you
need to any you need to have someone
protect them because
dying in the midst of war is a.
Like, if you can get to the leader
in the midst of war, that usually means
that your this the the war is lost
because it's just at that point, you need
it. It it was too much of a
a strike, to the hit to for the
to the morale and also for the the
plan itself. Outside of that, Ali Islam never
really, Yani, employed anyone, to do this nor
did he care for it. However, this was
the first time.
For year number yeah. Any, the the 7
around 7 because we're gonna talk about year
number 7, 8, 9, these these 3 years.
The be year beginning of year number 7
is when the first time where where they
started say talking about killing him,
Now they brought it up once in terms
of here, give us, Yani, here. We'll give
you one person, Abu Talib, give us someone
in return, and then we'll take care of
it. And, you know, they but that wasn't
assassination. That was more of an arranged
agreement type of thing.
But here, they were thinking that, okay. We
need to we have to take them out.
This this is not, this is not working
anymore.
So this discussion began to occur on a
formal level. Within and where they would actually
meet and talk politics, they they they start
to bring it up.
Abu Talib heard about it. He gets really
upset.
Abu
Talib was someone who's very calm and very
wise,
and he would, yeah, and he often not
he was not he was not someone to
react,
quickly or react, rashly. No. He was always
someone who took his time. But when he
heard them here when when it came to
his attention that they were talking about killing
him, alayhis salatu wa sallam. Right? And they
were discussing, well, how do we do it?
You know? What is the method of doing
this since Abu Talib is, Ayani,
protecting him? Abu Talib got very upset. So
he he did something.
So he called upon
20 young men from Bani Hashim,
young strapping lads. And he gave them each
a a, I don't know what they call
it, 2 by 4. Like, it's a, like
a pull, not really a, a sword, but
rather yeah. I mean, something's not a weapon
but can be used as a weapon, but
not a weapon. And he was very smart
by doing this.
And he agreed with him that was what
we're going to do. You're gonna go with
me. Keep the, yeah, honey, the the pole
that you have, the 2 by 4. Keep
it in your jacket. Don't let anyone see
it. Conceal it. Make sure it's, you know,
it's unseen.
So Bultari would take these gentlemen, and he
would wait for the day of the meeting
in Dal al Nadwah, and he would go.
He was not he he would he would
sometimes go and attend these meetings, but he
was not a formal part of the of
the council of Mecca. Let's call it that
way. Why? Just because of old age. Just
because he had gotten older, and they gave
it to people who are a little bit
younger. When I say by younger, I mean,
like, in the fifties. But people in in
in the he was, like, in his, in
his seventies at that point or yeah, early
seventies. So he's an older gentleman, and he
was the the but he but he still
was involved. He knew when the times of
the meeting were, meetings were, so he went
when the meeting was occurring,
and he basically
barged right into the meeting of Darul Nadua.
And behind and and he explained to the
Shabaab and Hashim what to do. So he
told each one who behind who to stand.
So they went and they stood.
They kind of they stood around the behind
the around the table behind the people who
were who were were meeting.
And he starts to talk to them, and
he tells them,
It came to my attention that you seem
to be discussing amongst yourselves the killing or
the assassination of my nephew.
And then they start because they you know,
usually, when people talk in secret or in
in confidence, they they assume that it stays
secret. So they were talking. They didn't know
that,
everything you I mean, everything you say
gets out.
Alright? Let me I'll I'll repeat that for
you again. Everything you say in life gets
out. Everything.
So think about all the stuff you said.
You think they're confident. They're in confidence.
They ain't. Well, get out.
If you have a secret you really care
about,
let me give you a piece of advice.
Keep it to yourself.
Just keep it to yourself. The moment you
open your mouth and you flap your lips
with something, it's just a matter of time
before it leaves and goes out.
Maybe the exception of the
clinic
in a room with a physician. Maybe. Maybe
physicians. Maybe therapists. People who you're spending people
who are paid and their licensure
is actually dependent on confidentiality.
Outside of
that outside of that, you would tell someone
this has to stay between us. No one
needs to talk about this.
You just delay the takeoff.
That's all. You just keep the plane in
the runway for a for a for a
slightly longer time than intended,
but I'm but it will it will take
off. It will for sure take off. So
and this is an issue of wisdom. I'm
giving you a, this is a free piece
of wisdom. I should charge you for this.
Wallahi, I should charge you wealth money on
on you on the way out for for
this piece of wisdom.
Everything you say,
people know everything you say reaches the ears
of the people you didn't want them to
hear. Everything in life. Everything. It's just a
matter of time. So if you truly don't
want someone to hear something, then don't say
it altogether.
Or just find a way to go tell
it to them directly, or say it in
a way where you can deal with it
once they hear it, because absolutely everything you
say makes its way out.
You think it won't, and you look at
me and say, no. No. Fulan Fulan is,
is is a vault.
Yes. You think so. Fulana, she she won't
say anything. Alright. Alright. Alright. May
time will prove you wrong. And you'll come
back, and you'll say, yes. You are right.
Yes. I know I'm right. Not because I
know anything you don't. It's gonna be living
longer than you. And those who've lived longer
than me, they know what I'm saying is
true. Everything you say, it makes its way
out. Everything. So just be careful. So, anyways,
these people sitting there thinking that they're talking
about something confidential no one knows about, like,
how does a botanical know?
Yeah. What do you mean? Of course, it's
going to be known. Something like that. People
can't hold on to secrets that long. So
they all start to mumble and they start
to kinda look away and
they don't want to admit it, but at
the same time, they feel very embarrassed that
he caught them.
You know what I what I've attended?
And they look up and say,
and then he gave he gave the signal
to the the Shabab.
So the Shabab, when he has him knew
they were sitting
behind on the walls,
and he had given them a signal. I
give you a signal. You stand up and
you do the fine. So
he
They all stood up, and they took out
their their the pole, and they stood on
top of the heads of the people who
are sitting. So is sitting there. He looks
up. There's a strapping young gentleman with a
2 by 4 sitting right in front of
his head,
and they all go quiet. And he says,
If he if you touch him,
then we will fight until
we are all gone, till no one's left,
until Mecca is empty.
If you touch him, then we will fight
till no one is left, absolutely no one.
And then he took the guys and left.
He took the guys and left. Now if
if it was a sword, it would have
been a declaration of war. He didn't want
to so he gave them just a 2
by 4. Because it was a sword, then
there would be that that's that's a direct.
Threatening is a symbolic for war. He didn't
want to declare war. He wanted to make
a very clear threat that if they were
if anyone was to touch the prophet, alayhis
salatu wasalam, then, yes, there was going to
be unimaginable consequences,
and he did. And I love this story
because when you hear this story, you just
feel so I don't know. He he gives
you the sense of integrity, the sense of,
of strength, of bravery,
of, of courage.
Did
more for Islam without
necessarily even being Muslim. As far, we don't
even know, without necessarily at least being openly
openly Muslim than most Muslims do today. And
it's it's just a very it's a very,
depressing thought
that someone who who doesn't didn't never declared
themselves as Muslims still ended up defending Islam
and bringing integrity and strength and and
and and and courage and bravery to to
to Islam and to Muslims more than most
Muslims do today.
And Abu Talib,
Rijal, right, as they say.
That that manliness,
that courage where he just he heard something
and he went and he he ended it
right then and there. And that's and that's
something we need. We don't need violence. Yeah.
No. No. Muslims say we don't need violence.
I think, we don't we have we have
enough of that. We we don't need violence.
And Islam is not defended through violence or
via violence. And if you're listening to the
seal appropriately, you know that the prophet, alayhi,
salatu, salam, yeah, the ground rule that he
gave to Sahaba when you when you accepted
Islam with him, the ground rule was absolutely
no violence. You can't fight back. Yeah. They
can they can torture you. They can persecute.
They can take your wealth. You can't fight
back. You can't, you know, pull your sword
and fight them. You're in Mecca. You have
to put up with it or leave. Put
up with it or leave. The people who
are going to be killed,
the people who were going to be killed
and couldn't fight back, he sent them to
Abishah. And people didn't we didn't have enough
pull to defend themselves. They were getting close
because they can't fight back, and the prophet
of Ali can't can't keep them in Mecca
to be killed, so he sent them to
Habasha. He sent with them all the other
people that he sent with so that it's
not they're not they don't feel feel like
they're being thrown away because they're they they
don't have support. But that was one of
the reasons Habasha was was needed is because
they you couldn't fight back. You weren't allowed
to, you know, to to pull your sword
and fight back. Well, what am I going
to do? I don't have support. I don't
have anyone to to protect me. I don't
have I'm not part of a a clan
or a tribe. So what do I do?
You're just gonna get killed? I can't live
my life in secrecy all the time. It's
impossible. So he sent some people that who
couldn't protect
themselves or or he couldn't protect. He sent
them to Haversa
because he didn't want their lives to expire,
but that's how committed to the no violence
piece he was.
He was so committed that he may put
he sent people to a different continent
rather than telling, okay. You have the you
have the to fight back or you're allowed
you have the exception. No. No exception. You
can't fight back. Either you live here, get
out. Go live somewhere else. So he gave
them a place. He gave them a destination
to go to. And by the way,
one last piece about Habashayani
is that, yes, he sent a group of
people to live there, but over the next
4 5 years before Hijalah, people kept on
trickling into Habashayani.
Like, the immigration continued. It never it never
it wasn't just a one time
bulk. No. No. They continued to go to
Habasha, people who felt that they could not
survive in Mecca anymore and did not they
would they would go go to Habasha. That's
why you have names who weren't there at
the beginning and were there at the end.
We know that because people who didn't go,
who weren't a part of the initial group
Later on, we're we're there for a couple
of years. Why? Because they couldn't stay in
no one went to Habashah after the Hijalah
to Medina.
No one went to Habashah after the Hijal
to Medina. But before that, people kept on
trickling into Habash who couldn't who couldn't, you
know, could protect themselves. And the reason being
is that absolutely no violence. So I'm not
talking about violence. What I'm talking about is
is a stand of strength.
Taking a stance of of of strength and
courage, and
and we need we need we need for
sure we definitely need more of that than
than we have today.
And I have to say that the encapements
on on on, you know, on campuses all
across North America and
and Europe and even parts of of Japan,
apparently, is something that's very it's very inspiring
and it's very it's beautiful. And it's it's
nice to see young people get their backbones.
You know? Young people find their footing in
this world,
because for for too long, Yani, our our
younger generation has been bred
via fear.
It's for for for a very long time,
most younger people are are are are raised
to be fearful,
to to to fear the system and to
fear, yeah, I mean, the tyranny of, of
the different political
regimes that exist in. And that has and
that has crippled us as a nation. As
in Ummah, we've been crippled because of this
of of of this upbringing.
And, Yani, especially after the, the failure, if
that's an appropriate phrase of the any what
they call the Arabic spring
that occurred in, Yani,
the early 2000 and tens,
it it it it reinforced
some of that. Like, it reinforced some of
this of this fear of the the you
know, I mean, this upbringing and fear. And,
if if we hope to see change for
our nation, 100%, our youth have to grow
up a little bit more courageous,
a little bit more brave, and a little
bit more more capable of of of taking
a stance and and voicing their their concerns
and and finding their footing, you know, in
this world and and and not and not
living in fear of,
of of anything, really. And and that's important.
So
so he did that. Abu Talib did that,
and it was absolutely humiliating to Quresh.
But it sent a message that you you
know, don't don't mess with us when it
comes to trying. It'd be you're not gonna
kill them. Do do not mess with us.
But Abu Talib didn't stop there. No. Abu
Talib came up with an idea.
Abu Talib, I didn't put it here. So
what he did was was he went and
he told the prophet alaihi sallam they're thinking
of killing. In order for you to stay
safe, we have to change the setup.
So he ordered all of Bani Hashim.
So again, Mohammed, ibn Abdullah
ibn Abdul Mutalib
Ibn Hashem. Right? Abu Talib is the son,
of Hashem. Hashem has
multiple,
children. Right? That the all those children and
and all of their descendants, which at this
point,
the great grandchild,
Abu Talib is the son of Abdul Muttalib.
His grandfather is Hashim. Forgive me. So Hashim
has different children, Abdul Muttalib being one of
them. There's a bunch of them that, Yajair
Al Mutalib and others. And
this Banu Hashim were known for certain things,
and the prophet, alay that says the prophet,
alayhi, s salsam's tribe. And they lived all
across Mecca, but they did have a neighborhood.
There was a specific area in Mecca that
was their sheb. It's called sheb. It's it's
called a neighborhood. So he he ordered all
of Bani Hashem
to come and live in that neighborhood.
He brought people down from the mountains. If
you were rich back then, you could live
a bit higher.
You have a better view,
fresher air, and you don't have to yeah.
It's just you have a better so if
you had more money, you're upper you're higher
up in the mountains. If you're poor, you're
more any closer to the to the ground,
but not high up as in too being
too far from the Kaaba, but just high
up in the like today. If you're really
rich, you're one of those,
high,
skyscraping hotels in front in front of the
Kaaba. Not much has changed.
So Abu Taib commanded all of Bani Hashim
to come to the neighborhood of of of
Sherib Bani Hashim. So they did. And then
he set it up in a way where
the prophet, alayhi, salatu was centered right in
the middle. So he would stay there. Even
though Banu Hashim, by the way are they
Muslim?
Are Banu Hashim all Muslim? No. Not even
close. Like, the majority of Banu Hashim aren't
Muslim. The majority at that point, obviously, they
all became Muslim later. But at this point,
the majority of them were not Muslim yet.
So the Abu Talib was not doing this
via religion. He was doing this via family.
He was doing this via the fact that
this you know, this is what we're what
what makes sense is someone's being is life
is being threatened for yeah. He basically know
a reason that is not valid, so we
need to protect him. So they say and
he sent to the prophet, alayhis salam, in
the middle of Barua. So Quraysh that wanted
to retaliate after
Abu Talib did that, after he brought those
shabab in,
they couldn't anymore
because now the prophet, alaihi, was beyond reach.
It was it was protected. It was impossible.
They couldn't get to him anymore. So they
got even more upset,
They took it to a to an extreme
that this is not happening, and I'm going
to actually re I'm gonna change everything. I'm
gonna bring people people are gonna move from
their homes. We're gonna put different setups so
that he doesn't you know, you can't you
can't touch him. So
Quraysh, they play dirty,
which takes us to the boycott of the
clan of Hashem. This is, the this will
occur for for quite some time. It's a
part of the sira that's important for us
to learn about because there's a lot of
lessons here that are worth, worth learning. So
Abu Abu Jahal and Abu Sufyan,
Abu Guqturib, Bihisham, El Waleed, and Laas, and
all these other leaders of, of Quraish, they
gathered,
and they said that since
Muhammad is doing this to us
and that since that Banu Hashim are actually
protecting him and showing
almost defying us or they're, you know, in
opposition to us,
then we have to boycott them.
So they came up with 3 with 3,
articles.
First one is that they don't leave and
and they don't come to Mecca, and we
don't go into their neighborhood. Maybe they put
a ban or
this no one can leave this area anymore.
They can't come into us. We can't get
into them. They can go from the other
side outside of Mecca, but that's that's as
far as it goes. They can't buy from
us. We don't buy from them. Meaning, the
the trade between the people of Mecca and
Quraysh and the people of, Banu Hashim stops,
and marriage stops.
Those are the 3 things that they they
agreed to.
And they wrote it on a document and
they hung it inside the Kaaba.
And they all gave their iman
that they would stand by. Meaning, they brought
from every tribe in Mecca
the leader or the representative that would
offer the oath or the vow to stick
to this, to this, document. That those who
don't stick this document will also be boycotted
by Quraysh. So they made it, they made
it official,
and it actually occurred.
And it was communicated to Banu Hashim,
and and guards were put out on the
outside
of the clan of Hashim. Like, the the
exit of the neighborhood into Mecca, they put
blockades.
They couldn't they couldn't get out anymore. There
were people who were standing there,
like, on an ongoing on call,
shifts. There are people standing there with storage,
and they weren't allowed to leave.
Aburaha went a little bit farther. Aburaha didn't,
he's from Bani Hashim, but he refused.
Abu Lahab al Abutaleb is his brother, but
he refused to do it. He said, I'm
not I'm not coming. I told you guys
at the beginning that this was a bad
idea. I told you guys at the beginning
when we had the feast, then I told
you guys again when he got on the
mountain, and no one's listening to me. And
now look where you are. Now look what's
happening. I I'm not involved. You can go
and live in your neighborhood. I'm not I'm
not going to the neighborhood to live with
you. So he refused. Now only he refused,
a bulla'ab and this is a again, I
I remember I pointed out to you that
when you go through the sila, you find
you can count how many times the bulla'ab,
yeah, he mistreated the prophet, alayhi salatu wa
sallam. And the prophet, alayhi, salatu, salatu, salaam's
complete yeah, just this complete silence. Never once
did he speak back to him, never once
did he disrespect him ever,
And this is this is an important aspect
of his character. He never he never did.
But Abu Dhabi, again, what he would do
what did he do this time? He went
after all the merchants
that would come by Banu Hashim, and he
promised them that whatever it is that they
want to buy from you, come to me.
I'll pay you 3 times the amount.
Just don't sell it to them. Don't sell
them anything because there is no selling and
buying from the people Quraysh, but merchants,
outside merchants who aren't Qurashi, weren't part of
Mecca, who will come from the opposite side
of the neighborhood, on the other side of
the neighborhood, can can buy and sell. So
he promised them because he he was he
was a well known businessman, a well known
merchant. He promised them that anything that they
offer you, anything that Benoit Hashim offers you
in terms of of wealth to buy something.
Like, whatever price they are offering you for
whatever merchandise you have, come to me, times
it by 3, I'll pay you. And just
don't give it to them with his with
the intention of starving them. Like, he was
trying to starve Banu Hashim.
Right?
You see,
we tend to think this this is our
this is my opinion. This is my, my
my analogy or my analysis of this.
We tend to think that our enemies are
so evil.
Honestly,
the most harm you get in your life
comes from those who are close to you.
Like, the most harm that ever is is
inflicted on you in life doesn't come from
your end. It comes from someone who's too
close to you to actually say anything,
where they completely just
they paralyze you. Because what are you gonna
say? What is the prophet, alayhis salam, gonna
say about Quraysh if Abu Lahab
is is doing this?
He said, how can you blame Quraysh
if Abu Lahab is doing this? If his
own uncle, alayhis salam, is behaving this way.
You think the people in Gaza
are are dying because of what the Israeli
government is doing.
You think that's the only reason?
You think that's the actual problem? That's not
the actual problem.
That's not the actual problem. Yes. There's a
apartheid
yahni,
government that is, that that is racist and
and and is an occupying,
yahni, a transgressive,
colonialistic
movement.
But the real
the real problem is not them. The real
problem is is the millions and millions and
millions of Muslims who are right beside them.
All the Muslim governments that are that carry
borders that are longer than borders
of of 100 of of of kilometers
right there, who have no interest of doing
anything.
Yeah. Those who actually continue to
those who actually are Muslims are hoping that
this whole that whatever whatever
resistance
that is left in the hearts of the
Palestinian people is taken away. Whatever resistance to
this, to to to this apartheid state is
is taken away. That is that is what
breaks that is what breaks people's backs. Like,
that's what ends things. That's how and that's
what the prophet told us later on in
his life about about our ummah. That really
is not the fear of of external enemies
that you're going to be worried about. It's
the problem from within. Your problems will always
be from within you. It'll be within your
nation. It'll be it'll be within your ummah.
It'll be the that
you have amongst you and the traders and
the people who just the indifferent ones, the
ones who just don't do carry their way.
That's what you got your problem is going
to be. It's not going to be your
external enemy. Your external enemy may carry some
yeah, he's but but it's nothing that's worth
yeah. He's it's a it's an illusion. It's
it's really you. And that's and that's the
we always been the reality of the matter.
You'll you're gonna find that a lot in
life, even in your personal life.
Like, you're thinking about all these individuals that
are out to get you, and then you're
gonna find that really it's
And you'll find that it's from your own
house.
That that's where it'll hurt the most. And
that's where it'll kinda literally,
you know, paralyze you. And the prophet
says, oh, an uncle. And he doesn't like
this. Fine. But he why? Why would you
do something like this? He did it. He
made sure that they start and and it
started that way.
It started with a little bit of a
I want you to think about it. Like,
they're in the neighborhood, and now I I
think I put a picture of it somewhere.
So this is this is what it looks
like.
This is shayab, Bani Hashim,
over here. This is the Haram, and this
is where the Shayeb is. And this is
what it looks like, in terms of, this
is where the houses were up up into
the mountain. This is Shayeb Bani Hashim. I
have another I I think I don't that
that's it. Yeah. That's the only, picture I
have. But this is what they this is
where they lived.
And you can imagine for the 1st week
or so, things were fine because there's a
little bit of food in the
in the house. But after a couple of
weeks,
after the resources that they had start to
run out
Think about that. If you go home today
and we just lock the door on you,
you'll be fine initially.
Initially, you'll be alright. Like, it's no big
deal. Next day, that's alright. Day after that,
that's alright. A couple of weeks in, you
run out of the basic resources. No more
cereal. No more milk. No more eggs. There's
no more bread. There's no more rice. I
mean, things are starting to you're stuck with
a bit a bit of spices and,
and salt and maybe a little bit of
tea and and water. And so slowly, the
water starts to run out because no we
cut the water off and you'll have electricity.
And after a while, slowly, they're just you
get squeezed.
You get squeezed. And the people of, the
Banu Hashim, they got squeezed.
They got they got squeezed real hard.
It was very difficult.
After a couple of months,
people started to starve.
After a couple of months, they
people start to starve.
They they they would the interesting part of
this is that, as I told you, the
majority of Banu Hashim weren't even Muslim.
Like, they weren't Muslim, but they stuck to
it.
They stuck to what they thought was right.
And one of the one of the important
lessons of this is that,
Yani,
if it wasn't for the fact that the
Muslims themselves
were people of great character,
then the non Muslims of Banu Hashim would
have not stuck with this
by any measure. Like, they wouldn't. Why would
you go through something like this for a
group of people that, yeah, they are
yeah. They they they're disrespectful.
They're rude. They're not Yani. They don't take
care they they they don't take care of
the of their own waste. They don't treat
people appropriately. They don't carry their own weight.
They're they're not they wouldn't. But it's because
of the character
of the Muslims, the early Muslims. The prophet,
alayhis salatu wa sallam himself and the people
who are with him. Because not only were
the most were were the were Banu Hashim
in the clan,
in the neighborhood. A lot of Muslim had
to follow him
out of fear for their own lives. Not
everyone was in there, but there was a
fair amount of Muslims inside of this clan,
inside of the neighborhood. But non Muslims and
Muslims within this period this was going on
this is going on for 3 years.
For around 3 years, this whole story would
go on. Now what you and I know
is it will end after 3 years. They
didn't. They had no idea this would ever
end. This was a a document that was
signed and held and and hung in the
Kaaba.
These type of things don't usually ever go
away. Like, usually, this is this stays forever
and ever.
But but, yeah, the they stuck they stuck
to it, and they and they work together
in harmony.
I always think about this because I find
it,
something worth worth reflection.
Yeah. If the Muslims were
I mean, of the of the,
the way that Muslims looked at non Muslims
was the way a lot of Muslims today
see non Muslims, which is extremely negative
and very,
condescending honestly, and very
then then they wouldn't. If the if a
Muslim was like, oh, so you're, you know,
you're sticking with us, you know. Yeah. You
know you're going to Jahannam anyways. Right? You're
mushrik. You're not gonna make it. They wouldn't
why would they do this? Like, like, if
if the if the if the
communication
was of that sort or in that of
that level, then no one would have, would
have stuck. They wouldn't they probably that our
Muslims, like, you know what? You guys should
y'all y'all should be killed, actually. It's just
we'll just do it for them. We'll do
it as a as a token
of of of appreciation. The Quraysh will let
us back in. We'll just take them all
up. But they didn't
they they stuck with them. It's really interesting
because,
yeah,
I
mean, they got so so hungry.
Oops.
What did they do?
Good.
Yeah. Yeah. The the wording that they use
here, until they ate tree leaves
this is this is the wording of the,
of the sahaba, that they got so hungry
during these 3 years that they would go
and they would pick leaves off trees, and
they would eat the tree leaves. By by
the way, most of the trees back then
were were palm trees. Ever seen a palm
tree leaf? Like, it's it's not it's not
something that's edible.
They would this is how hungry they became.
People, yeah, there are there are people from
from Banu Hashim that would beg, that would
plead with merchants.
They would go they would plead with merchants,
begging them for anything
just to feed their children,
just to feed their starving children. And they
still wouldn't because Abu Lahab and other others
had already
told has threatened them that if you sell,
you you know, you get we'll stop doing
business with you or we'll pay you more
or whatever. Imagine people standing there begging, I
don't want food for me. Just feed this
child. Why why starve this child to death?
And and and and people died.
To make sure you understand the yeah. I
need the
how how difficult,
this story is is that within these years,
there are people who died. Children,
women, men, and elderly who died in the
clan of Bani Hashim, this boycott
from starvation,
from lack of actually,
at the end of the story, gonna talk
to you about 2 people who would die,
who also died as a consequence
of the 3 years of starvation that happened.
We're talking
about.
We'll talk about these people who who died
for same reason for the same but but
didn't happen during. It happened it happened it
happened after. A
little bit after, but but it was a
consequence of people going through this. The
prophet became very, very thin.
He became very, very thin.
And he went he his his weight his
weight changed, alayhi salaam,
within within within these years.
But also, it's a razan that
for 3 years,
there was no dawah happening.
They couldn't leave. They couldn't they couldn't get
out of the neighborhood to speak to anyone.
So you already had a small number of
Muslims to begin with. Like, the already the
number of Muslims is very low. And now
for 3 years, which is not a small
that's not a a
short period of time if you if you
look at the full period of time of
his dawah. How long was his dawah altogether?
23 years.
3 of those years, there was nothing.
Understand the problem here? Yeah. You're talking that
that's that's the one out of 8.
It's 1 out of 8.
And that's that's not, that's 12 12 percent
of the time. Nothing.
Absolutely no one accepts Islam. That's not a
short period of time for the prophet, alaihis
salam, not to have not not to have
anyone, accept Islam.
However,
they were able to stand by one another
because of the character of the Muslims, because
of the prophet, alaihis salatu, sama's way.
People stood their ground.
Muslims and non Muslims alike
stayed there. They stood their ground. They refused
they refused to give up, and they refused
to succumb for 3, 4 years even though
people died. And and at any point, you
could have left.
Is it I think just one word. You
say one word, you get out.
You completely disassociate yourself with the prophet alayhi
sallam, and you're out. Come out, eat, have
your meal. Do it. And people could have
just lied about it just to have a
have a meal.
People could just yeah. Yeah. I I I
I disown just to have some food and
come back, but no.
No one did it. Like, we don't have
our record.
Understand how how weird this is? Like, I
don't even know if,
keep this all here
so you have something now.
I need you to comprehend how how how
awkward or
how absurd this story is. No one left.
Like, in the all the books of Sila,
the books of Sila will tell every story
that exists, whether it has a proper chain
of narration or if it does, whether it's
authentic or it's just made up. They'll tell
you, I don't have a story in any
of the books of Sila that talk about
people who left. No one left. Everyone stayed.
Absolutely everyone stayed.
They offered Khadija. If you don't wanna stay
here, you don't have to. She stayed willingly.
Khadija said you told Khadija, even if you
don't want to, don't disown anything. Whenever you
want to leave and come back, do whatever
you want. It's up to you. Whenever you
wanna come out, just don't you're not allowed
to take anything in, but you can do
whatever you want. Never did.
She never did,
She stayed with the prophet, alayhis sal, the
whole time. But she could've, but she didn't.
She didn't.
Just either give him up, either help give
him up, you know, the prophet, alayhis saloon,
or give up his idea. Yeah. He say
disassociate yourself from from this whole movement and
you're you're free.
You're free. You can leave the the clan
and saw some people who lived outside of
the of the neighborhood anyways. So after a
year, the guy said, well, you know, we
we've stood our ground. This doesn't seem to
be going anywhere. They disassociate themselves and go
with their homes. They didn't.
There's a lot in that
that is worth reflection. Like, the fact that
didn't happen. There's a few reasons in my
opinion. Number 1, the respect they had to
their family, to their tribe, that
requested something from them. So they would do
it even if it meant that they were
gonna lose their, you know, know, their lives
or their wealth was going to go away
or their status, they still did it. Number
2 is that they recognize in the prophet
alaihi sallahu alaihi wa sallam's movement, Even though
many of them didn't believe in it or
weren't a part of it, they recognize the
purity of it. They recognize the fact that
there is merit to it and that he
has the right to express it alaihis salatu
wa sama. And those who are trying to
forcefully
silence him shouldn't be doing that. They recognize
dulm.
They recognize an act of oppression that was
occurring. The prophet alaihi sallam and the Muslim
were being oppressed by Quraysh. There are people
who are like that. They're like, I don't
really I'm not on this side, I'm not
on that side, but they can recognize oppression.
And there were people who recognized oppression and
they stood by the prophet, alayhis salatu wasaam,
the Muslims for 3 years, and they lost
lives. People died. I'm trying to get you
to I'm saying it. I'm I'm hoping that
you're thinking about, like, our situation.
We are up on a side, and then
there's the up up opposing side. There's a
lot of people in the middle who don't
really care.
Like, they don't they don't care, like, about
the struggle that Muslims have versus those who
want to remove Muslims from the world or
from their lands or from whatever. They just
don't care about it.
But they recognize when there's oppression. They recognize
when there's oppression, and they're willing to stand
up against oppression. The problem is, are Muslims
capable of
of, yeah, embracing
people like that? Are you able to are
you capable of embracing those who stand by
you when they see that you're being mistreated?
Well, that requires a few things. Number 1,
it requires an understanding of the world that
is not tunnel visioned, and that is not
that is not extremely biased or that lacks
general,
compassion, and kindness towards others. The Muslims who
were in the clan, they had all that.
They didn't they didn't tell the moshideen, the
people the people who stood by them, who
weren't Muslim, didn't tell them things that would
repel them from being from standing by them.
And they didn't say, we don't need anyone.
We are no. They didn't say that. We
say stuff like that sometimes. But, no, we
we do. Of course, we need support. We
need support of those who who who are
just and righteous in this world, who may
not necessarily follow our faith or into part
of us. We part we partner with those
people. The prophet, alaihis salaam, I'm sure, did.
For 3 years, he partnered with these people.
He allowed them to protect him. He didn't
have to. He could have said, nope. Only
one protect me is Allah, and you guys
can all you're all mushrikin. You're all nudge
us anyway, so go do something. He didn't.
This is important. You have to have the
ability to partner with people who differ from
you in terms of, of faith. And if
you don't have the ability to do that,
then then then we have a problem. This
can't, you know, this can't actually occur.
And you have to be someone who is
just when you have the upper hand later.
If someone stands by you because they see
that you're being treated unfairly,
that requires you to be someone who lives
for fairness.
So when you have the upper hand, you're
not gonna go do something unfair. You're not
going to be the Volim later on.
If you have a Muslim of Volim,
someone who is oppressed and an oppressor.
You take the but, you know, you you
take the sword from the hand of the
oppressed and you give it to the oppressor.
What if the oppressor becomes the if the
oppressed now becomes the oppressor, what was the
point of that?
What? Are you enjoying it? Just enjoying the
you're watching things for a bit and then
maybe take it and give it this way
and then watch the
what do we just, wait a minute. No.
The oppressed in order for the oppressed to
to be able to welcome
the support they have,
from those who don't necessarily agree with everything
that they have, they have to be fair.
They They have to be people who, once
they have the upper hand, will not oppress
others
if they've already made the intention that if
we end up having the ability, we will
I'm going to we're gonna burn everything to
the ground, then then no one's gonna stand
by you. No one wants to stand by
you to potential oppressor.
No one wants to stand by a potential
transgressor. You're just a Volim in disguise. You're
just waiting for your chance to become a
Volim like the other one. Why do I
don't wanna stand by you. It's one of
the reasons why we can't we don't have
good partnerships these days as Muslims
because we lack understanding of righteousness. In order
for you to be
in order for you to be able to
first of all, you have to have the
capacity
to partner with those who don't agree with
you and everything. But also, you have to
understand that people partner with those who feel
they feel are righteous.
Are Are Muslims not righteous?
Are Muslims not about justice and fairness? Of
course, we are. But if yeah. Islam is.
But if Muslims aren't, then we have we
have another issue.
You think Banu Hashim would stay with them?
Like, oh, bro. I don't know. I I
don't I that that I am not gonna
I don't wanna be a part of that.
That's not why we're helping you. We think
that you're mistreated, so you should be defended,
but what you're saying is really weird. What
do you mean you're gonna kill everybody? No.
That's not the point. Was that his message
No. It was the opposite. His message was
absolutely the opposite.
These are our family. We we
went by the people who were oppressing him,
he would he would continuously make dua for
them, that Allah will guide them. And he
would hope that they find their way eventually.
You fight back he pushes back
defends himself, but he hopes that they find
guidance.
It's because of that they were able to
make this partnership work.
And I think that's very, very valuable.
All it took was one word. And I
think one of the questions we have to
ask ourselves, would you have been able to
stay there for 3 years?
Now, again, they they didn't know it was
3 years. I'm telling you, it's 3 years.
They didn't know. They didn't know.
As far as they knew, they were gonna
stay there until they died. Now the stories
are are quite, graphic, and I don't even
know if I could share this with you
or not, but I'll share it with you.
I'll try to make it less graphic.
Sad tells us a story. Tells us one
of the explains to us a little bit
how bad it was.
How bad it was? How bad it was?
He goes out at night to to to
urinate. Forgive me. To to to do his
business.
So when you're when you're
doing that out in the I mean, it's
it's not in a proper bathroom. You're doing
a small hole.
The sound of water hitting soil is different
than the sound of water hitting a rock,
different than a sound of water hitting a
leaf, different
like, if you if you're camped, you know
what I what I'm talking about. So Sa'ed
would go out and he would do his
business. He would
hear he would hear the sound of the
of the of the liquid,
not you're not hitting soil, but something different.
So once he was finished in the in
the night, he was looking and he finds
a piece
a piece of of goat skin
A piece of goat skin
that, forgive me, someone had urinated on.
I was the happiest person on the planet
with it.
To her.
When I took it, and I and I
and I I washed it, and I took
care of it and yeah. And I I
used it and we ate we we we
made we made broth out of it and
we used it for a week.
Used it for a for a week. This
is what,
this is what's sad.
Do you understand that? What degree of hunger
must occur for something like that to happen?
Right? What degree of of hunger can
another narration for this story,
or something similar was where one of the
Sahaba would find something, like, find a
a date or something, and he would be
very happy with it. And in his mind,
he's like, oh, I'm gonna go eat this.
And and he turns around, he finds the
prophet
standing there
smiling at him.
You're gonna
I'm gonna go and share it with everyone
around me.
But that's how hungry they were.
1 of the
something to add, like, to this. I'm just
I'm just giving you points to think about.
This is a very hard part of, of
of of his seal, alayhis salatu wa salaam.
It's very difficult. It's very pragmatic and it's
very relevant today. But it's hard to tell
because
because of how
difficult talking about hunger is, how difficult talking
about people dying from starvation or dying from
lack of from lack of basic human decency.
When it occurs when children die and perish
and and people perish from that, and there's
no reason that it's hard to tell this
story.
But but the thing is there was no
miracles. Right?
Like,
I'll tell you a story later on, like,
maybe in a couple of months
where the where Jabee will actually bring something
to, one of the sahaba, like, grapes or
something like that. Something to eat.
Miraculously, something the prophet
would put his hand in, yeah, and in
in in the well and the water would
come gushing out. The prophet
would would feed an army from a small
amount of in in the day of all
these little things.
Nothing.
3 years, nothing.
Like, no one. Jabri did not bring any
provision.
It would have been nice, wouldn't it? It
would spite them.
I would like telling that story. I would
have enjoyed it. I find that story fun.
And then Quraysh start tried to starve Banu
Hashim and the clan for a few years.
But every time they looked in, Banu Hashim
were having a feast,
having a big feast because Jabir brought food.
And now the people on the outside wanna
go on the inside to eat. And I
would play this story. You know, come up
with the no. That's not what happened.
No miracles occurred. Nothing.
And you start wondering, oh, why why not?
Because is
is Haqq. Right? Just as very, very, very
valuable.
It's very expensive
for you to the the reason that this
happened is that Allah had to put this
early sahaba to this test of how far
are you willing to go for what is
righteous?
How how far are you willing to stand
your ground for what you believe is the
truth? Let's see. Let's see how far you'll
go. Yeah. Let's see if you're truthful about
this.
To what degree are how much are you
willing to sacrifice for the sake of of
of the truth, for the sake of of
of Al Haqq, for the sake of Islam?
How much?
So they are put to the test? Yeah.
Alhamdulillah, we don't have the ideas. This is
not your test or it's not mine either.
Ours is much more it's much it's much
less complicated. Ours is is knowledge and
and education and mentorship and and advocacy and
other stuff that don't. This was hard.
This is very, very hard for 3 years
for them to put up with this. They
any I can I can imagine so many
breaking points where you just say, you know
what? It just ain't worth
it. It doesn't worth it. I can't watch
my family perish. I'm I'm I'm I'm out.
I'm out. May Allah strengthen you. May Allah
grant you inshallah. Once you be once you
have your state, you all said Allah come
to you then. But I I can't.
We
are my heart is with you, and then
take your family and leave. But they didn't.
They didn't. They all stand they all stayed
there.
And this was it was a test.
No miracles because no. No. We're not gonna
we're not gonna bail you out. Either you
stand your ground or you don't.
This was this was the early part of
that's why other things came came along. Like,
during Kandak and during these small little,
evidences of his prophecy, alayhis salatu wa siyam,
mini miracles you can call them, occurred, but
they occurred upon a people who had already
established their their weight, their their merit, their
ability to actually they are the Sahaba had
already gone through enough. Like, they've yeah, it
was it was clear. The fact that they
valued righteousness, they valued Islam, they valued the
prophet alaihis salatu wa sallam's life.
If you think about it, that's really what's
being valued here the most. He's protecting his
life, That's why he stayed there. Nope. Nope.
If this means he's more protected, then we
all stay. Even if our children suffer, even
if we die, then we stay because he
has to stay protected.
And they had to prove that, that love
for him and that that dedication to his
to his message, alayhis salatu wa sallam.
One of the Hadith narrated is,
one of the Hadith narrated in the collection
of Imam Ahmed has an authentic generation. This
is what he said, alayhis salatu wasalam.
So he would say I was there came
a time during this whole story of this
dawah where I was put in a state
of fear for the sake of Allah and
no one else was. I mean, no one
was put it in a state of fear
as much as I was. I mean, I
was my life was constantly being threatened. Not
not nothing came similar. And I was harmed
for the sake of Allah in a way
where no one was harmed. Like, not to
the everyone else was being harmed, but not
to the degree that I was being harmed
at the time because
was being harmed physically and and socially and
financially and via his reputation and his family
and in almost every way possible. And if
you run through a difficulty in
one avenue avenue of your life, you struggle.
Imagine losing everything all at once.
Like,
if someone gets fired from their job, that's
a big and you need to support them.
Imagine getting fired from your job and have
going through a divorce and losing a family
member and being evicted from your home. Like,
these are the stories where people end up
homeless under a yeah. Any,
under a bridge with needles in their arms
or this is this is what happened to
people. The prophet
would be put in a situation where he's
losing everything all at once. When it all
happened, all yeah. When it rains, it pours.
And then because he's so because the prophet
alaihi sallam's characters,
he just he he made it seem like
it didn't happen. Like, he did it so
gracefully,
so gracefully that he made it seem easy,
and he makes us not think about it,
alayhis salaam.
But he would lose literally everything all within
a short period of time. And I'll show
you that. That's why the 10th year was
fine is is called the year of grief
and all okay. Because people could not help
but to notice that this this has not
been a good year for you.
And for him, it was like any other
year, but people had to but things happen
clearly,
to others that they were able to actually
see into his life for a moment. But
things like that were always happening to him,
alayhis salaam. So for him, it didn't make
a difference. That year 10 is the year
that launched Islam into into the world. It
got Islam to Israel.
So for people, it was the year of
grief. For him, it was just another year
that he was working.
Anyways, so you say, and I was harmed
I at a at a at a at
a level that no one else is being
harmed at. And they said, and then and
30 days and nights came by
and nothing entered my stomach or the stomach
of Bilal,
except whatever Bilal was able to hide under
his armpit.
Bilal, not being from Bani Hashim and being
a slave,
was allowed to go in and out
because he's a slave.
This is where, you know, corrupt
social,
laws work in your you know, work for
you.
All free people aren't allowed in and out,
but slaves, no one cares.
So they could go in and out freely.
They had to be patted down though. So
Bilal was not allowed to bring anything in.
He couldn't bring food in, but he could
leave and enter freely.
And Bilal,
he could leave,
but he didn't eat.
Bilal would not eat when he was on
the outside.
He refused to eat because if the prophet
alaihi sallallahu alaihi wasalam wasn't eating, he wasn't
eating. That's how it's meant mindset was. If
he's not eating, I'm not eating.
But he would try and bring some food
in. And the only way place he could
hide it is he would put it under
his armpit,
take a a few dates, a date or
2, and just and I think it's being
potted down. He just keeps that muscle nice
and tense to kill. And the prophet, Alaihi,
is all for 30 days, he and Bilal,
that's all they would eat. Imagine eating something
that was in an armpit, anyone's armpit. Doesn't
matter whose. But besides, seriously, think about this.
How hung hungry do you need to be
to overlook the fact that this was that
this existed in an armpit for any period
of time, for any period of time. Even
if it's, Sayyid Nabi'al
But that's that's how hungry they got. And
for 30 days 30 nights, that's all he
had alaihis salaam. They just that's all he
could whatever they whatever Bilal could could bring
in every couple of days under his armpit,
is that what they ate? That's it.
This is how hungry he became.
This is how bad it was.
Abu Talib is still inside the the, the
neighborhood, and they move him around, alayhis salatu
al salam, every night. Every few nights, they
move his place. Why? Just Just in case
Quraysh is, you know, sent at night sending
in people to to look around trying to
figure out where he is because Quraysh made
it clear, make it open that they were
gonna assassinate him. They're still trying. Sabutaleb,
his whole goal, his all
all he did
during that time is just keep the prophet,
alayhis salatu as salam.
For his own safety.
Khadija.
She could leave, didn't, like Bilal. She could
leave, she didn't. She stayed with him, and
she starved like everyone else. And
she could leave and get some poo, but
she didn't.
I'll end with this story because I think
it's time for another one. Perfect. I like
this story. There's a man by name of
Hisham ibn Amr Al-'Amiri.
So Hisham,
he wasn't Muslim.
We don't know for sure if he ever
accepted Islam. Some some scholars say he did.
And I I I hope to almighty god
I pray to almighty god that he did.
I really a part of me is just
I I really I really pray that this
man accepted Islam at some point his life.
I it's gonna hurt me if he didn't.
Yeah. But he at this time, he was
not Muslim. Right?
And Hisham after after, like, 2 two two
and a half years, Hisham started the movement
of he started the ending of this. And
how he did it is, like, I I
can't I can't do this anymore. This this
this is just this is inhumane. It's insane.
I can't put up with it. So he
would take a camel and pack the camel
with food
or he would walk a he had a
camel. He would walk the camel back and
forth from his house to,
the entrance an entrance into the clan of
Bani Hashim
until the camel memorized the way. And then
he would basically
pack this camel with food and then slap
it in the middle of night and the
camel go running. Right? And in the middle
of night, no one's there and the camel
run run right into the kind of Hashim
they would eat. So they caught him.
He did it the 1st night, 2nd night,
and then they caught him. And they beat
him. Like, they they slap him, and he's
not one of the, you know, the the
elders or the nobles. So he's they're slapping
him, and then asking him what
did you lose if Are you Muslim now?
No.
Are you are you betraying us? No.
So no, but this is
We're we're starving
our relatives. We're starving them. This is not
appropriate.
Don't do this again.
So he he he he and he he
says, okay. He doesn't do it for a
few nights. And then he then he he
just can't help it. Does the same thing.
Takes the camel, walks it back for a
couple of times, pack it with food, and
sends it on the way in. They catch
him. They beat him up. 2nd time, they
beat him up a little bit more severely.
He's has a concussion, doesn't get up for
a couple of weeks.
The time he can get up again, he
does it again.
This time, they cut they they they catch
him and they almost kill him. Before they
kill him not sure I put this here
or not. But Abu Sufyan comes in.
Before they kill him, Abu Sufyan intervenes.
The scholars say that this is one of
the reasons one of the two reasons why
Abu Sufyan accepted Islam later on in his
life. It's the barakah of is is the
Allah rewarding him for a few things he
did. And when he did that moment,
Leave him. Don't kill him. Yeah. You can
stop him. Don't kill him. He's just doing
Like,
you think about what you're doing. You're beating
someone for trying to feed
starving people. Think about what you're doing.
I understand. We don't want him to do
it, but think of what you're doing. You're
gonna kill someone for trying to feed these
starving
people.
Don't ruin all of our ethics.
Like, don't ruin all of our ethics. Like,
leave something.
We can't we you know, we're we're doing
this. Yeah. We're doing this fine, but don't
ruin every they don't kill someone for trying
to feed them. I mean, you have to
have a you have to have a lion
somewhere.
There are scholars who swear
that this is why
Abu Sufyan accepted Islam later. They swear that
this is why Allah granted him Islam later
in his life for the words that he
said on that day. And yeah. That
don't ruin all ethics.
You want to kill people, starve
them too,
and then hold back and that's what what's
left what what's left of morality if you
do that? Like, what's left of anything if
if if that's acceptable?
And that was the beginning of how this
will end. But at that point, there was
still no telling when it'll end. We'll continue
this story, inshallah, and we won't we won't
run next week. Next week is, the week
of Eid.
I selfishly take that week off. We will
come back the week after inshallah ta'ala. I
hope you found this, helpful.