Adnan Rajeh – Seerah Halaqah #21
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AI: Transcript ©
Did, may I say, that he send them
all back to, to Mecca,
sending them back to their death. So because
he was a just man and because he
had some understanding of fairness and justice, he
decided that he wasn't going to do that
before he listened to them and allowed them
to, you know, make their make their arguments.
And here's this side of the story.
It's a simple thing when you think about
it, but it's actually very quite rare. Most
people in this world, don't don't aren't willing
to listen to both sides of the story
for multiple reasons. Most of
the majority of these reasons are be just
based on laziness and the lack of time.
But if you if you end up hearing
one side of the story, then you're almost
fully obligated to hear the second. And it's
just it's it's just fairness. Or if you're
gonna hear one side of the story, then
you should not be offering advice nor should
you be passing any form of judgment, nor
should you build be building an opinion,
until you speak to the other side. And
that's an important piece in in of understanding
how you're gonna deal with these things. Because
you're gonna hear a lot of, you know,
one-sided stories in your life. You're gonna hear
a lot. Your kids will tell you one-sided
stories. Your spouse will tell you one-sided stories.
Your parents and your siblings. So listen to
these stories because that's your job is gonna
have to listen and support. But at the
end, make sure that you don't, you know,
build opinions and judgments based on that one-sided
story. If you are being brought in to
take a side,
if that's what your job is going to
be, then you have to say I you
have to hit pause and say, I'll listen
to the other side
regardless of what, of what the story was.
And there's a nice there's a funny story
in in the, in Islamic history. Shoaib al
Qadhi. Shoaib was a known, judge, And he
was known for his, you know, for being
extremely fair.
And in,
Haniba, in in in the story is that
he was sitting beside him, one of the
one of the people of. Yeah. He one
of the scholars of. And a man would
walk into into his court with with an
eye, basically, bleeding. He was bleeding through one
of his eyes. And he was called talking
about the a person who did this, to
him. And he was very emotional, obviously. He
was very passionate. And, and and and when
he was done,
the who was sitting beside him got very
emotional about it. He was very upset by
by this and about this active, you know,
transgression. So the said,
bring in the other person. So the the
said, why why do you need the other
person?
Maybe the other guy comes in and both
eyes are bleeding. What do you know?
What do you know? You heard the story
of the first guy. He came in with
one eye bleeding. Maybe the other guy walks
in and both eyes are bleeding. I don't
know. I have to hear. I have to
lose the second side. So this simple simple
action actually makes a huge difference. And and
most problems I see and I know this
is going a little bit of a on
a tangent, Yang, outside of the of the
purpose of the sealant. But, really, most problems
that I see become really ugly are based
on not just the not just not the
2 people who hide the disagreement,
but but because of all of their supporters
who have only heard one side of the
story.
Really, what causes it to get really ugly
and become almost impossible to fix at that
point is because of all of the supporters
each person has that listened to their side
of the story
and talked about their side of the story
amongst themselves and amplified it. And now they
cannot, by any means, you know, understand, and
now it's impossible to fix. When if all
it took if if the person who is
listening to what
Danny, the,
the involved individual, they complain about what occurred
if they just if they're going to actually
take a side and and and to go
ask about the second
story. And that's just
human decency and it's really important within life
in general. So and Najashi asked for that.
And that's why he summoned, some of the
Muslims and they had agreed upon a group
that would go, and and, you know,
meet Najashi and whoever he had with they
didn't know that Amr Bilas was there. They
they were surprised to see when they saw
him, there's a little bit of a panic
in the room that this is is not
good
news. So after
the king asked them, okay, what is it
exactly that you believe in? Why are you
here?
Jafar had literally, Gania, 2 minutes
to think, and then 2 minutes
to come up with a a response that
would save him the neck the neck of
the people who were with
him. So there's a lot of pressure. And
he was quite young. He was 21, 21
years. Not
he wasn't he was not a seasoned public
speaker,
but he had some skill sets. The prophet
instilled
in in his followers. And I always find
this to be something,
impressive and important as well. Is that all
of the sahaba, all of the names that
we know, they were all good good orators,
like, they were all good speakers. The prophet
himself
was the was a master
of the craft. He was the master of
the craft. He knew he he would he
could move groups, populations, and he he knew
how to speak
beyond
studying that aspect of his life is is
something that
is worth of a worthy of his own
in the
theories will like.
He's very good at it. And he's taught
Allahu al Sahaba how to do it, even
those who were not necessarily equipped or by
nature they weren't very good at it. Like,
you know, it's not Allahu alaikhan. What others
were just were not good at speaking, but
he taught them so that they were able
to express themselves. Public speaking is an important
skill set that I think every young person
should learn to a certain degree, so that
when you're put in a position to speak,
you don't, you know, you don't dread it,
You don't fail at it. You're able to
articulate your points in a way that people
can understand. Even if you're not interested in
being, I mean, becoming a public speaker, even
that if the even if that is not
your, yeah, your goal in life, which it
doesn't have to be everyone's, but you should
be able to do it if you're if
you're put in a position to do so.
It shouldn't be something that you shy away
from. You know what the second
worst phobia in the world is?
Fear of spiders. The first phobia is the
fear of public speaking.
The third one is the fear of death.
There are people who would would rather die
than stand up and speak publicly. These are
numbers, I think, I looked at them 2017.
I don't know if they're different now, but
that that's what they were, you know, the
the 7, 7, 8 years ago. There are
people who would rather be in their grave
than have to stand up and speak, and
that's not, I don't think that's healthy. Not
that again, not everyone has to be a
public speaker, but you should be able to
do it. But Jafar alayhi wa sallahu anhu
was taught by the prophet alayhi sallahu anhu
wasallam, and he was quite comfortable. He was
comfortable
to stand up and speak.
Now the skill that I think is really
important here is how do you put together
something that is coherent?
You can have maybe all these ideas in
your head, but how do you organize them
so that they actually make sense? That is
that is where you have to that's the
skill that you that's a different skill. Like
in public speaking, there's there's the the body
I do series on these, and I do,
like, a training
sessions on this or training series. And I
I'm gonna start another one in the future
for for some for people who are, giving
a jum'ah around the city. And maybe I'll
start I'll start something for for people who
are just interested in general. But with the
way I do, I usually talk about the
Islamic aspect of it or I I look
at look at it from an Islamic perspective.
If you wanna learn how to do public
speaking in general, go to to to, you
know, a team masters or what whatever, and
and they and and they will you can
learn you can learn. There's a lot of
different stuff online that you can learn from.
You can even go and and and train.
But the body language and the tone and
the, and the eye contact and all that,
that's one thing. That's one aspect of it.
The second aspect is how do you put
ideas together?
Like, how do you make sure that you
have a,
a logical thought process, and how do you
keep your ideas remembered? Because when you speak,
you shouldn't necessarily be carrying something in your
hand looking down at and reading reading from.
It's very it's it's very annoying for the
person who is listening. You lose almost, 35%
of your, of people listening to the moment
you start staring at something. The moment you
look down, that's it. Yeah. There's there's at
least 10% that immediately zone out. Oh, they're
not loose and then you lose the rest
throughout the, you know, the the the the
the remainder of the talk. So you have
to kinda be comfortable by just kinda speaking.
But at the same time, if you speak
and you don't have a then you and
you don't know how to organize your thoughts,
then you'll be all over the place. It'll
just be an idea from here, an idea
from there, and people are gonna be completely
confused, and then you'll lose them again. So
Jafar, not
only did he have to have this requires
not a number of the different skills could
put together, which is what public speaking is.
He had to have the ability to speak
clearly and loudly and slowly.
And he had to be confident about what
he was talking and passionate,
not too much to the point where he
comes off as arrogant. And he can't lack
confidence where he comes off as scared. He
has to be just
right. Just just just the right amount dose
of confidence where it's not because you're speaking
to a king. You come off talking to
a king. That's not good. That's usually not
good news for you. And if you're weak,
it's also not good news for you in
front of a king, especially when you're an
immigrant and your your existence is on the
line. You can't come off as weak and
scared and shy and lacking confidence. You have
to have just the right amount.
But it and and he had all that,
Innately, he he had learned the but the
skill that he had to come up with
was really how is he going to what
was he going to talk about?
What how is he going to put his
ideas together quickly at 2 minutes to come
up with something? He had to be able
to articulate in 2 minutes what this time
is going to be about. What I used
to do historically with this, especially when I
when there's more kids attending, I used to
ask people to go home and come back
writing something down, ask them to stand up
and read it.
It was a lot of fun. I I
don't know why I forgot to do it
last year last week. But I used to
ask the kids and then the kids would
come in. They would have, like, a piece
of paper and they stand up and then
they would
summarize Islam for for us in less than
10 minutes. I would listen to them kinda
summarize Islam. None of the summaries were ever
good, but it's always nice for them to
try and give it a give it a
shot, and at least try and put something
together and articulate something. Now
the question that I I wanna make sure
you have a clear answer on is that
his summary,
alright, does not have to be necessarily yours
because you're not standing in, yeah, any,
the in 700 AD in Abyssinia speaking to
the king of the land. Like, that's not
what you're doing. You're you're gonna be explaining
Islam to someone else. So whenever you think
about how you summarize Islam, then you have
to think about who is it you're summarizing
it for.
Who are you summarizing Islam or who are
you talking to Islam, talking about Islam to?
And if you know who it is, then
you can start coming up with something. But
the the argument that I make for you
that I want you to to think about,
that if you don't have a good 2
minute summary of Islam to to someone that
exists within your time and vicinity, I can't
imagine that you're gonna be able to come
up with the proper breakdown that Jafar needed
back then because we don't live back then,
and it's hard pressed them to know exactly
what was required. But if you're living around
people today,
Muslims who are not practicing I'm sure you
have a ton of friends like that.
And non Muslim people that you know that
are decent human beings, so you know them
and you're around them.
If you were given their attention, their undivided
attention, and they actually were listening to you,
not that you had forced yourself upon them,
they're actually listening to you. See, the the
king, he asked Jafar, tell me. It's different
when someone asks you to explain something to
them versus I come up to someone and
say, can I take a minute of your
time and explain something to you? Because people
don't wanna listen to what you have to
say. Like, no one when when people automatically
you know what it is. Someone knocks on
your door and is like, can I wanna
talk to you about something? You're like, no.
I don't wanna talk about something. I want
you to get off my lawn and leave.
And next time you go you wanna come
here, maybe take an appointment. It's not don't
don't knock on people's doors. It's very annoying.
But you don't say that because you're respectful.
So you stand there, and they babble away
for a while. You don't listen to most
of it. Right? Because you didn't ask for
it. If you'd ask for it, you'd be
much more, you know, likely to be attentive.
So here, the king asked. So I want
you to imagine a friend of yours, someone
who's not Muslim or maybe a Muslim but
not practicing.
And they come and ask you and you
have their undivided attention. And you have 2
minutes to, you know, to explain why Islam
is worth their time.
If you don't have something ready off the
top of your tongue or top of your
head, then you should go back and and
and yeah. I need but and and contemplate
for a long time at home today. That's
why is this that you're, you know, you're
Muslim altogether.
Because Islam is a way of life that
basically dictates everything that we are. It's the
most important thing to us. If you're Muslim
and you're truly Muslim, then Islam is the
most important thing to you. There's nothing else
that that trumps it. And it's the most
beautiful thing that you have, and it's the
blessing that is unparalleled
paralleled by any other blessing.
So the only reason that you are not
bothering people with why they should be Muslim
is because they're not willing to listen and
you don't want to overstep your boundaries and
you're being patient. But the moment you're offered
the opportunity to speak about it, it should
be ready. It should be ready and not
should only be something that you have the
ability to articulate, but something that you're extremely
passionate about, something that you truly love, that
you truly feel connected to because it's your
deen. That's what you want to explain to
them. It has to be coherent.
And if you can't do it, and I
want you to try, you can always this
is what I gave you right now. You
don't do it. You don't have to do
it here with me, but you can try
it. You can go home and stand in
front of the mirror and and and speak.
If your friend, the friend that you love
that is not Muslim, right, you would love
to know that. And they told you I
need I want you to sit down and
tell me why it is important to be
Muslim. And they're totally focused. They're not arguing.
They're listening. And you have 2 minutes to
either get this done or blow
it if you don't have the proper understand
like, if you and if you don't have
the ability to do that, that means you
don't have your own understanding of it.
What this means is not that you're not
a good public speaker. It means that your
own understanding of Islam is flawed.
It's weak. You're not really passionate about your
deen, nor do you fully understand it, nor
do you know exactly why it is that
everyone should be Muslim.
And that's what you should be concerned about.
Not that whether you're a great public speaker
or not. Right? Public speaking is standing in
the court of a king in front of
people. If your friend asks you, it's not
public speaking, it's a conversation.
If your friend, your buddy, you know, hey.
I want I wanna know more about Islam.
Yeah.
That's not public speaking. That's your opportunity to
express why it is you love this so
much. And if you can't do it, then
then I'm concerned. You should be concerned as
well. You should be concerned as well.
Then it's a really good exercise
because it makes you zoom out a bit.
Look at the bigger picture. Why why am
I Muslim? Why am I not something else?
There's a million things I could be. There's
an infinite number of things you can be.
Why this?
And please don't tell me because my parents
are. I'll kick you in the head. You
don't
inherit a religion. You're lucky. You're you're fortunate.
Your parents brought you up Muslims. Very fortunate.
That's a blessing.
That that that that will never be able
to fully
But that can't be why now that you're
Muslim, especially now that you're
you're of the age of reason. Now that
you're capable of reason and your brain works
appropriately, then this should not be any question
that's too difficult for you to answer.
So take time to think about it because
it's
and this is something I used to see
from my teachers. Whenever that occurred, whenever someone
came in, you know, asking for Hidaya, they
their faces lit up.
Their faces would would light up. Like, you
would feel that this is what they've been
waiting for. They're standing there teaching us Kutub
and whatnot, and you you can see they
can I I have teachers who'd follow sleep
in the middle of the dust sometimes, tired
and old and but if someone came in,
you know, looking for guidance and they were
lost and they were asking a question about,
you know, about Islam, and they want to
be closer to Allah's and they were giving
a they would just light up? It was
like they had it was like they there
was this source of energy that was hidden.
It's like they had this this secondary battery
inside. At the moment this question came up,
it just the it just brought out the
best of them. And they talked about Islam
with a passion that, that was inspiring, really,
because they understood that they truly love what
it is that they do. They truly love
this, and they would love for everyone to
to love it as much as they did.
They would love for everyone to feel it
the way they felt it and and and
and follow it the day the way they
followed it.
So think about that. What would you do?
What would you say if if you're given
that opportunity, someone's listening to you, and you
have a chance to make them love Islam?
How would you explain it to them? Why
why do you love Islam so much?
What is it that's so special about it
that everyone should drop what they're doing and
come and come do what you do? If
you can't articulate it, then sit down and
think about that. What's missing in your ability
to articulate this? It's, in my opinion, the
best test that you can put yourself to.
Hands down, the best one is this. Because
if you can't come up with something, that
means
the the the missing piece is inside of
you.
You're you're missing something. You're you're a Muslim
and, yeah, I mean, it's alright. But, no,
you're not you're not feeling it. You're not
feeling it yet. This is okay. It's alright.
If you can figure if you can figure
that out and accept it, that's a good
step forward
because you can't really fix a problem if
you don't acknowledge it. But if you can
acknowledge, yeah, I don't have a good breakdown.
I don't know why. I don't know what
I would say. And if I said something,
I don't know if it would be correct.
I don't know if I'll be that passionate
about it or that, you know
I don't know if if if hearing it
because if you try, then then you'll listen
to yourself say it, and you'll you'll be
if you if you're phony, you'll hear it
yourself.
Like, when we're phony about things, we know.
Like, we don't need someone else to say,
yeah, that that sounded phony. You'll know if
you've stopped it phoning yourself. Like, you don't
need someone else to come in and tell
you that didn't sound genuine. You will know
yourself that didn't sound genuine because you won't
feel it yourself. You're you're not feeling your
saying words and you don't mean anything, and
there's nothing missing on the inside for you.
It's an amazing
and eye opener for for anyone because it
forces
you. Go back and learn. Go back and
study. Go back and find why this is
so special so that when you're given this
opportunity,
right, you can take it. Jafar,
he had done this before.
Jafar had done exactly that.
He didn't need 2 minutes.
He's been waiting all his life for the
opportunity
to explain
why this is important.
And it was understand the difference now? This
is why I did this.
Because we're we're looking at it. Oh, how
did he figure it out? No. No. No.
No. No. No. No. It's not how he
figured it out. He was ready. He had
been ready for a long time because they
all knew why they loved this. They all
they were overwhelmed. They were overwhelmed with the
love they had for it. They were hoping
that at some point, they were been will
be granted such a a a platform
to actually express their love of why this
is so great and amazing,
why everyone should be a part of it.
For them, for him,
this was what he'd be he had been
waiting for for years.
He had no he didn't need to I
I don't believe he needed it. Because when
you look at me, this is the story.
There's really no I said, I I'm telling
you, he needed a few minutes to come
in 2 minutes. Ah, there's no evidence that
there was any time lapse at all. It
was the why and Jafar answered.
Right? The the king said why and Ja'far
said these words that when you look at
it, you look at the breakdown that he
came up with, and you're like, this is
just amazing. Yeah. He came up with 5
paragraphs.
Right? He came up with 5 separate paragraphs,
each one leading to the other, each one
separate in what he's talking about.
He had this prepared.
He knew what it is that why he
loved what he loved. And he was ready
just waiting for the opportunity. He was granted
that opportunity, so he spoke really low on.
And not only is he going to you
know, this is going to work out as
you're gonna find out, but more is going
to happen. So
I'm going to show I don't know if
there's gonna be a benefit of YouTube. I'll
read it for you in Arabic if you
don't mind, and then I'll I'll put the
translation for you in English. But here are
the the 5 paragraphs. So he stood there.
Imagine Jafar. Jafar was would look exactly like
the prophet alayhis salatu wasalam.
It's a younger version of him. Yes, maybe.
The prophet at this point is, what, 46,
47 years old,
is 21. So there's around 20 something years
difference in between. This is much younger. We
look very much like much like him. He
had the same height, same,
guy.
He still had a very, light because he
was young. His was not as full, but
he wear the green like the prophet
did, and he stood there in front of
the king.
He stood tall, very confident, and he began.
So he put together 5 5 paragraphs
to explain what he needed to do. So
the first thing and there is a
translation here on the slide. The slides are
available for you. So you can go and
read these slides read the translation if you
like, but I'm gonna keep the Arabic one
because it's easier for me and it's less
full. So the first thing
so this is what he did. He said,
I'm gonna tell him how we were before
the prophet
was,
Who the prophet alaihi sallahu sallam is.
What he taught us, what happened to us,
and then I'm gonna throw in something for
his majesty.
I'm gonna throw something in for him to
kinda make him feel a little bit special.
And this is a this is a mastery
of public speaking that is almost done yeah.
This is very hard to come up with
this with this quickly. So he started with
the first paragraph. Oh, king, we were used
to be people
who
were ignorant. We lived a a time of
ignorance.
We worshiped idols, rock idols. Right? No one
likes that. He's a Christian so he will
he will he will appreciate the fact that
that paganism is not something that, that that
anyone wants.
We would eat
corpses of animals without proper them. Meaning, we
didn't do that, but we just ate anything
that was dead.
And we we would perform.
He would fall into and aspects of of
ethical,
immoral immoral behavior.
And we would ruin the relationships of kin.
And we would mistreat our neighbor.
And the strong would would would take out
and eat away the the the weak, you
know, would abuse the weak or be abuse
the the poor.
So he took
aspects of jahiliyyah
that Islam changed that everyone can relate to,
that everyone can relate to. He did not
read him. He did not point out the
lack of prayer or the lack of of
or the lack of Hajj or the lack
of of Quran,
for example, or dhikr. He didn't bring any
of that up because the person in front
of him could not relate to it. There
is no point there's no point of him
explaining this to him. Why would I talk
about this? He doesn't understand any of it.
It's it's a terminal it's terminology he does
not understand. And even if he understood it,
it wouldn't mean anything because this is not
his religion. So what is it that he
can relate to? So he pointed out to
the king the things that the the king
would relate to. He would relate to paganism.
He wouldn't like that, so point that out.
And he would relate relate to bad behaviors,
whether it's immoral practices or mistreating people or
ruining relationships of kin
or the abuse of power from the different
levels of socioeconomic
status that existed, the king would be able
to relate to all these things. That this
is how we were before,
and that's what we were doing. The second
paragraph. Until Allah Subhanahu Wa Ta'ala sent to
us a prophet and messenger from amongst us.
We know
we know his honesty,
and we know his background,
and we know his trustworthiness,
and we know his morality.
So he pointed out 4 things about the
prophet alaihis sala. He sent said Allah sent
us a prophet, the messenger who's amongst us.
So it did not he's not a foreigner.
He didn't come from We know his. We
know his background. We know exactly where he
comes from. We know his father, his grandfather.
We know the background. Yeah. And we know
his honesty, and we know his trustworthiness,
and we know that he is moral.
Is chastity.
And it's a it's a symbol it's a
it's symbolic to having high levels of morality
and ethicality.
So he explained to the king how they
were before, and he gave him a quick
breakdown of the character of Rasulullah alaihi salatu
wa sallam. So he would understand who this
person was.
And he didn't go too far. Right?
You notice? He didn't go too far.
Is that all you can say about the
prophet
You think Ja'far didn't have more he would
like to say about Rasulullah?
Ja'far, of course, he would. But he didn't.
Why? Because you're saying from a king.
You don't come to a kings are usually
egocentric. Let's put it that way.
Kings are usually people are full of themselves.
If you stand there and you start, yeah,
I need,
commending and talking highly about someone else all
the time, then you make that person hate
them before they even know them. This happens
to you all the time,
all the time. If a friend comes and
tells you about another person they met and
how nice they are, you start disliking that
person before you even know them.
Right? Especially, if you care about that person's
attention.
If you care about how they like you
and how they see you and they start
telling you about this other person
that they that they like, yeah, honey, they're
gonna you're gonna start you're gonna fill their
hearts with something that they didn't have to
be filled because you went overboard in in
in in describing all of their qualities before
the person got a chance to get to
know them.
Had you not done that and you just
made it very simple, let the person know
them, then they will see those qualities, and
you guys can both talk about the good
qualities of this person. But if you do
it alone, you can fill their hearts. If
it's the wrong setup, you can fill their
hearts. Be careful. It happens all the time.
You feel. You'll feel. I I know you
will. You'll feel. So if if the if
the field is something that you're somewhat competing
in, it'll bother you.
If, Yani,
it happens all the time. It happens all
the time.
If a if a if a husband goes
if a husband tells his wife about Yani,
how amazing his mother was, it's it's a
bad night. It's a bad night.
If he talk if you if a husband
goes to another
if you go out with your wife and
to visit the couple and you compliment the
food a little bit too much, it's I've
slept on the couch multiple times. Yeah. And
it's just I don't even like the food.
I don't even like the food. It's just
it's just yeah, I mean, I I think
it's what how I was told to so
I just I just compliment the food. I'd
over compliment the food, and I don't even
like the food. It's just a matter it
bothers them. It's normal. It's normal. It'll happen
to you too.
So he was smart
to to keep it simple with the prophet,
alayhis salatu wa sallam. Just tell him the
stuff that he needs to know. He's not
a foreigner. No? We know who where he
comes from. He was always known to be
honest, so you can't say that he was
lying to us. We always know him to
be trustworthy. So if he's trustworthy in in
issues of duniya, we can trust him with
issues
bigger than that. And he is moral. So
he wasn't cult leaders are always people who
are immoral, by the way. People who build
cults are always looking for some immorality at
the end. So we know his adfah. He's
not someone who was after anything that's immoral.
So he told the king the things that
a king needs to know in order for
the king not to question him
amazing.
You
thought it was a genius.
I would I one of the people that
I I when I was younger and, you
know, they asked us the question if you
were to,
have a dinner with someone. Jafar. I said
Jafar. Even though I love more, I I
want I want to meet him. I want
to see how his brain works because I
don't know how he came up with this.
I don't know how he chose. He hit
all of the points he needed to hit.
He hit them all. He he missed none
of them. When he talked about how things
were before, he was able to think. I
couldn't think. I've been trying to memorize this
whole lot for years. I can't. I always
forget something. He he hit them all. Like,
when he talks about what what they used
to do before,
I
always forget one. Always one of them just
stops my mind. He got them all. He
hit on each and every thing that a
Christian man would hate.
He missed none nothing. Like, he he thought,
what would a Christian cannot like about the
actions of pagans? He gave them all. This
is what he used to do. So now
the king is disgusted.
You eat.
Shame on you. He's like in his heart,
shame on all of you. And then he
tells them someone was sent to us, and
here's what you need to know. 1, 2,
3, 4. Not a cult leader, not after
anything, not after wealth, trustworthy. We know him.
He's not a foreigner. The king has nothing
has no he the king is ready to
poke a hole at this new prophet. Of
course, he's going to. He's a Christian. He
doesn't believe there's a prophet coming after Asa.
He doesn't believe there's someone after Asa. So
the moment he hears a new prophet, he's
like, probably not true. So he has his
he's ready to poke, poke a hole into
the story. So Jafar gave the four answers
of of where he couldn't poke anything. He
couldn't say, well, he's no. Just so you
know who he is. Well, maybe he's he's
always, always honest. Well, maybe he's trustworthy. Well,
maybe he's after he's Afif. Alright. Fair. Fair.
Yeah. I think the Najashi appreciated the mastery
of of, of what he listened to,
which is why the the the the conversation
continues in such in such a beautiful way.
Like, the you'll see how the conversation is
going to continue because and Najjar, she was
like, this is,
no. You just
you just kinda walks me down. You put
me through this, through this emotional roller coaster
with just with with I gave you no
time. Yeah. This is this is amazing. So
he continues
to and now he talks about what the
prophet
did. So he called us to worshiping Allah
So he pointed out monotheism,
because all Abrahamic religions talk about monotheism.
They approach it differently. They have different ways
of going by it. Meaning, if you were
to speak it to a Jew, he would
tell you I'm a monotheist. If you were
to speak to a Christian, they'll tell you
they're a monotheist. They'll say that. They'll say
it. We don't agree with how they're actually
going by it, but they'll say it. So
when he says
yeah, with nothing there, he's just impressed this
Christian king because he's, like, yeah, we believe
in the oneness of God, but we have
this kind of weird mix. I don't know.
It's like a thing here. And the Jews
have the same thing, like, we but we
have this kinda and and and Jaffa had
left it.
Nothing. There's nothing else. Nothing else.
So he kind
of made him now a little bit more
intrigued to hear what's coming next.
And got rid of all of the rocks
that ourselves and our fathers were worshiping before.
So he made it very clear, the monotheist
piece of what he was pointing out here.
So now he's listening.
And he commanded us.
To be honest and when we speak.
And to be trustworthy with what we are
trust entrusted with. Well, Surat Al Raheem, he
sees that he's going back to what he
talked about the beginning of his ring. He's
mirroring it. This is a a a this
is an amazing skill. You point out all
the bad things, now he's mirroring what he
was they were commanded by the prophet alaihis
salaam to do the opposite and to strengthen
the the the relationships of kin.
To be good neighbors. Everything he talked about
at the at the top.
Right?
And just hold back from from any everything
that is everything that is sacred and from
blood, meaning from, from killing one another.
And he told us to stay away from
we just talked about at the top.
And to speak that which is which is
which is untrue. And he's used he added
he put that there
as if to tell the king, as I
stand here, I do not speak to you
because I was told not to. I only
speak the truth. I only say that which
I know is is appropriate and proper testimony.
And to take and and and to take
the the wealth of the
So we believed in him. So we believed
him.
And then we believed in him.
So both, we believed him and we believed
in him. He got both from us. Not
just we believed in him, but we also
believed what he told us. We accepted what
he he gave us this and we accepted
the teachings, and we believed in what he
was teachings.
So that's the third part. What the prophet
did what he came and what he changed.
He didn't talk about
none of none of the none of our
kind of Islam al Khams. None of them.
Things that we waste, you know, hours upon
no. Sorry. Years upon years just fighting over.
None of that. Just the basics. I swear
to almighty Allah that if we just went
back to these basics today as Muslims, we
would we would we would turn things around.
Let's see if we can if we can
if we can, start being honest.
Let's see if we can start being truly
trustworthy.
Let's see if we can strengthen the relations
of kin within our families. Let's see if
we can be better neighbors.
Let's see if we can
hold back on
and harming other people. Let's see if we
can completely remove Faisha from our community and
from our from our from our youth. Let's
see if we can stop giving false testimony.
Let's see if we can stop playing around
with inheritance and taking that which is not
ours. Let's see if we can just do
that. Let's just do that as a community
will lie for a couple of decades.
And then we'll we'll sit down and we'll
argue about,
being wealth or, or or or.
We can talk about that piece. We can
figure out. Let's just focus on the basics.
On the basis because the basics are what
made the prophet what is what made that
first generation who they were.
The beauty of these of these teachings that
the that the Jafar points out here is
that they were transformative.
They transformed this a community.
They were no longer the same people because
and this is goes back to one of
the
this becomes
Islam Islam. What did the prophet alaihi wasalam
come to he had to bring Islam. He
had to come he bring reform. So in
order for that to be reformed, there has
to be an acknowledgement of what's not going
right
and what is the alternative.
Let's make that leap. Let's make that leap.
Let's stop let's stop. Let's stop. Let's stop.
Let's stop lying. Let's stop, you know,
hurting one another and and and mistreating our
neighbors and ruining our family, relationship. Let's just
attires. Let's let's get rid of that. So
he did get rid of that That's why
the the Sahaba elevated in their status and
in their lives. That's why Islam became what
it is.
The 4th
now he tells that he can tell him
what happened after that occurred.
So he's telling him a story, basically.
And then our people and he uses all
the right words,
He did not make
his
enemy.
You it's a it's it's amazing.
They had mistreated the Muslims so badly
that it wasn't very difficult for for Ja'far
al Hussein. You see that sleeve bag sitting
right beside you there? That piece of and
hit all the people who are like him?
This is what they didn't know if he
didn't do that. Doing that would also make
it difficult for the king to side with
him. That's his friend.
And it makes them fee it makes him
and the Muslims seem
hateful and disgruntled
and petty. So he said,
and our people, our tribe,
they they transgressed over our rights. That's why
our people.
And they tortured us.
So that we could go back and regress
to worshiping to worshiping,
idols and rock.
And once they fully oppressed us,
they made it difficult for us to live.
And they started to stop us from being
able to practice our religion. See, he didn't
use one bad word.
He did not say one bad word about
them. Even though they did all, he described
what occurred
but did not say a bad word. He
said,
our people, our tribe, our family, when they
did this to us.
It's a very intelligent move.
It's as if he's telling Najashi, well, the
lovely person beside you there, my family my
my family, this is what he did to
me. He basically he he transgressed and he
tortured and he oppressed and he took away
my right to practice when he did. This
is what he did to me. The 5th
one.
This is where he gives,
Yayi Najashi
a little bit something for himself,
something for the king. He's a king at
the end. Right? He's a king. He needs
he's a so far, no words of praise.
Right? He's not there.
Any other person standing in front of a
king, he will start with what?
Oh, great king.
Yeah. You start you start basically going down
this long road of talking about all of
the titles of this king, and you are
the most and you are this and you
are that, and and we are here.
We're all here, servants
of your court and of your nothing.
He just Jaffa didn't it's it's sometimes, it
was worthy to notice what he didn't do.
It's worth noticing what he didn't do.
Kings
don't really appreciate that stuff. We think they
do, but they don't because they hear it
all the time. Right? They don't appreciate someone
rude.
Someone who is cocky and arrogant, they don't
like that. So Jafar had to get that
balance where he was confident and respectful,
but he didn't come off as a suck
up. He didn't come there basically groveling on
the ground, but begging for anything, nor did
he come in, you know, looking down on
the king and speaking to him as if
he was no. He came in with the
right tone, He didn't waste the king's time
with all of this other
clutter that didn't wasn't going to help.
But then he gave him something because you
have to it's something he gave him was
was exactly
wasn't was perfectly positioned in this whole story
right at the end. And after all that
happened, after they mistreated us, after they
oppressed us, and after they took away our
rights to to practice our faith,
our prophet told us,
go to Habasha.
Because in Habasha, there's a king
who no one gets oppressed in his court.
Now the king is sitting there feeling
I don't wanna say this is manipulation, but
it's it's borderline.
I wanna say that Joplin manipulated, but it
comes really close.
He set this up where the king couldn't
yeah. The king was in a had to
appreciate
the genius of this 21 year old giving
him this talk. 2 minutes. It takes 2
minutes. Tick no. It doesn't take it doesn't.
I read it for you. I usually get
people to to yeah. I the, the timing
when I read it. I read it for
you in 40 seconds, but I'm quick. So
let's say he does it in a minute
and a half. Not even 2 minutes. 2
minute not even 2 minutes of saying this
all of this. But the king is listening.
Then he says,
so we obeyed obeyed him and left towards
your country.
And we are showing interest in being
within your protection.
And
we have the hope
that we will not be oppressed in your
court.
Seal the deal.
No. Yeah. Beyond
beyond this is, the king was that's it.
The king was was was won over a
100 times.
There were so many he he would he
I mean, you know, when they say, you
had me at, at high and that's what
the this king is like, I know I
was already I was sold when you told
me
I was already ready. Everything he built upon,
and his talk was just adding to his
merits, and the king was listening to this
story.
This well put together story, very clear, very
concise. He didn't know jargon, didn't use terminology
that the guy couldn't understand, didn't use words
that the nomenclature that the the king would
stand there, like, what does that mean? He
did the king didn't have to make ask
for any clarifications about anything. It was very
clear. It was not condescending. It didn't push
any buttons. He didn't over praise the prophet
to the point where the king could not
I need to feel good, and he left
the king with something to feel that my
our prophet actually has a says something about
you. He said something about well, now the
king will forever be stuck with this. He
can't he can't disappoint.
He can't disappoint. If you come up to
someone and say that, it is you can't
think
no. I was told, you're he will be
whatever the after comes, I was told that's
what he's going to be for the disappoint
the human being. He he just it's hard,
especially if the person who said it I
love,
the prophet alaihis salam. He taught Jafar to
do this.
He taught. I know. I'll I'll tell you
why I know he taught him to do
it. Because he did it all the time,
alaihis salam. I'll tell you the Hadith in
in a Muslim
where Abdullah ibn Abdul Khattab says
when I was young
Meaning, they talked about me in front of
the prophet
He was young. He's maybe 10 or 12
or something.
Good man.
Only if he prayed a little bit more
I have not missed the night till this
moment. He was telling this hadith when he
was his eighties.
Until this day, I have not missed one
night.
You throw something in just to encourage someone.
So this encouragement meant something to the king.
The king heard all this. Now, of course,
everyone's standing waiting for,
for for what's going to come next.
Ja'far felt he did a good job. Everyone's
standing there. They're holding on because
is there. He's close. He's a friend. All
the,
all the people in the court, by the
way, aren't listening.
They're they're looking at all of the, silks
and the whatever whatever
gave them. The only one listening was the
king.
So what did he say?
So he says,
You have something from what your prophet has
from god. Like, what did what did he
what did God teach him? Give me something.
That's how much he was sold.
He wasn't like, okay.
Fair. You guys can leave. Let me let
me chat with Amor here and see what
we're gonna do about this. No. No. No.
No. Okay. Very well. Very well presented. Well
said. Alright. I can I can I can
get this, but I have some follow-up questions
for you in terms of no? No. No.
No. All that could have happened.
Yeah. But, you know, it's your people or
what exactly is it? No. No. No. None
of these questions. No follow-up. No objection. No
pushback.
No. No. No. He his follow-up question was,
tell me, do you have anything that your
prophet brought from Allah subhanahu wa ta'ala to
share with me? Can you give me some
revelation? Give me revelation. I wanna hear revelation
from your prophet.
What were they given just before they left?
Now you know why. Why just before they
went to Abyssinia, the Habasha, the prophet, alayhis
sal, was given to Suraj, Kahf and Marim.
Jafar memorized both. Got on the boat and
left.
Got on the boat and left.
No. They they learned later on why. It
was more than just this. But now he
stands there, like, yep.
I told him he was ready. Jafar was
supposed fully ready.
Aside from him being ready passionate and compassionately
and and and personally for his love of
what Islam did for him. This is what
Islam did for Ja'far, by the way. And
when you read that, this kutba, this amazing
kutba you know, I talked for an hour
here on no one listens to a word
ice, and that doesn't even matter. But Jafar,
in 2 minutes, he gives a kutba that
is that is that moves the king that
moves the king. I can't I can't even
move yeah. I moved my leg at the
end of it. Yeah. He he moves the
king.
This is how important this was. This is
how meaningful this was, but it was also
reflective on how he felt. Like, you don't
understand how we were before.
Like, I came to the world and and
and this is how people were living.
They're worshiping rocks. They were ruining their family
ties. They were they were eating corpses. They
were performing.
It was horrible. And then this man came,
this man that we know well, that is
honest and and and good and moral. And
he came and he told us, here's how
the here's a better way to live. And
he and he fixed these things, so we
did it. And our lives got better. But
then we were oppressed by our own people
to the point where we couldn't live anymore.
So he told us, leave. Go to this
place. You you'll find some justice there. So
he came to you hoping to find justice.
He was sold. But this is what he
felt,
It meant something.
So he asked him, tell me, do you
have something from what Allah
or from what your lord sent your prophet?
So
he
stood
there
And at that point,
the sound
of or the noise of the of the
sobbing that was occurring in the court caused
Jafar to stop reciting.
He had to stop
because the king was crying and all of
those who are sitting beside him in his
court looking at their silks were in tears.
As they heard the beautiful words of Allah
speaking of Maryam
speaking of, of of the virgin Mary.
And remember
and remind them within the book of Miriam.
When she took an oath on herself to
serve her lord, so she went to the
eastern part of Baytin al Maqdis of of
Al Aqsa.
She put a barrier between herself and between
them.
So she would worship Allah
in in in isolation.
So we sent our holy spirit to her
in the form of a human being.
She said when she saw him, I seek
refuge in the most merciful if you have
any piety in you. He said, exclusively, I
am nothing but the messenger of your lord
to you to offer you a beautiful son.
She said, how is it that I'm going
to have a son and I have never
been touched by a human being in my
life?
He said,
that is what he said,
meaning
Allah. That's what your lord said.
It is simple for me. And we will
make him
a sign for people and an act of
mercy and compassion,
and it is something that was long before
you predestined for you.
So
she became pregnant with him. So she took
herself to a faraway space where no one
could see her.
And the moment of her labor labor
brought her to a palm tree where she
lay there in pain saying, I wished I
died before this moment. I wish I never
lived. I wish I was never a person.
So she heard someone calling her from under
her saying, don't be sad.
Your lord will make this easy for you.
And take the palm tree branch
and shake it,
and dates will fall, and you will eat.
So eat and drink and feel good.
And may you find the ease of your
eye, the cool of your eye.
And if anyone comes and asks you who
this is,
then
abstain from speaking. They used to do a
song from speaking. We used we don't do
a song from speaking in our ummah. But
back then, they would have one of the
acts of worship is is a vow of
silence. They wouldn't say anything.
They don't speak to anyone.
So she came to the to to her
people with her son.
They all said, oh, Mariam, you have done
something wicked.
Oh, sister of Harun. Sister of Harun is
a way of, Harun alayhi salaam was known
to be pious. So it's like saying, oh,
the one who we thought was always pious.
That's what means. The person who who acted
like he was so pious.
Your father was never a person who deserved
to have this done to him, meaning you
bring to the world a bastard child. Your
father did not did not do anything to
to to deserve this.
And your mother was not a prostitute. Why
did you do this? Your parents were good
people. Why are you bring why are you
shaming like this? Shaming them like this. So
she pointed to him.
And they said, how is it that we're
going to speak to a child that is
still
who is still an infant?
And they were sobbing.
They were crying. He didn't he didn't finish
it.
He finished it the next day, but he
didn't finish it that day.
So we had to calm down as the
king continued to cry.
So he said after he and his, his
aside, he cried, he turned to Amr ibn
Aza's friend. He said, look.
The source of these words
and the source of what Aisha said, it
comes from the same it's the same source.
It comes from the same light. Mishka is
a source of light. It comes from the
same light.
Go back go back to where you came
from. I will never give them to you.
I will never hand them over to you
ever again.
And Amr went to his,
to his, quarters. That night, he was gonna
stay, obviously.
And Ja'far and the Muslims went back.
So. Yeah. One nothing.
One nothing Ja'far
and the Muslims.
Amr if you think Amr is going to
give up that easily, then you don't know
Amr bin Aas very well. So he goes,
like, fine.
So he's smart. He's like, I'm not gonna
I can see the king is fully
sold on all of this, so I'm not
going to I'm not going to poke them.
I'm not gonna try and I mean, I'll
let him let this wear off. By the
morning, it'll be it'll it'll wear off. I'll
come back again. Because he had ideas. Like,
I'm not gonna do it now. It's smart
when you're debating.
If someone's already sold on something, don't don't
challenge it then. Give it some time. All
beliefs wear off eventually or, they they're weakened,
so you can always come back later. So
Anurag Laas was smart in that. He's like,
I'll I'll give it.
The next day, he comes back in the
morning. He has a,
he has like a little bomb. He's ready
to to throw in the in the middle,
a fitna bomb that he's gonna throw in.
So he tells the king, by the way,
I don't know if you know.
They say something horrific about Asa.
Something horrible about Jesus. What is it? I
can't say it myself. You have to call
them in.
Right? He's smart. Now the king, while he
waits for Jafar to come back, he's getting
all angry.
So all of the, effort Jafar put in
is almost being used up because now the
king is sitting there. What what did they
say? What would they dare say about Isai?
And now he's getting all angry and worked
up on the inside and doesn't take an
hour for Jaffa to be brought from wherever
he is when he comes in. So Jaffa
comes in.
So he tells him,
I was told that your prophet has a
horrible,
narrative on who Jesus is. So what is
it that he says?
In the books of Sila, all of them
kind of, had the same wording.
So I made I made the intention of,
of telling the truth, of just saying it
as it is. I'm not gonna, you know,
sugarcoat any of it. Just say it as
it is.
So what he did was
is he he said these and he recited
the the the the remaining piece
of the Surah that he had of of
the story, right, that he had not recited.
So he told him,
we say about him what our prophet has
brought to us from Allah to say about
him.
He is the servant of Allah. He is
the messenger of Allah. He is the word
of Allah that he gave Mariam,
the virgin Mary on that night, and he
is the spirit of Allah.
He recites,
recites these verse verses. He continues what he
was doing before.
When they pointed to Jesus and everyone was
he stopped. Everyone was crying. He stopped.
He stopped strategically as well to kinda not
ruin the then he continued. He said what
he said well, Issa said at infancy, I
am the servant of Allah.
He gave me his book and he made
me a prophet. And he made me blessed
wherever I go. And he told me to
engage and embrace worship and giving zakah for
as long as I live.
So the Najashi
so he was sitting.
So he he slammed.
Is not necessarily the the earth under his
feet. Because when he sings, kings would sit,
they would sit in a, in chairs that
were carved for them within rock or within.
So he hit what was beside him. So
he slammed he slammed whatever was beside him.
Yeah. It was it was which was earth.
Yeah. And he was apart. So he slammed
it with his hand.
And they took a,
a stick that he carried, like, his his
cane.
And he put it and he and he
drew a line in the ground.
He drove a line. He said, what Isa
said and what your prophet said.
There is no difference just as like as
if it's one line. He did not he
did not leave the words that your prophet
said outside of this line.
All the,
the priests and the I mean, cardinals and
were sitting around him, they all started getting
upset because they they were, I
we don't know if they were Catholic or
not, honestly. I looked into this. I wasn't
able to figure it out. Historically, I wasn't
able to figure it out whether they're actually
Catholic or not, whether or whether they were,
orthodox,
because of different, back then, the process didn't
exist. So it was either orthodox or Catholic.
Most likely, they they had some degree of
Catholicism,
but it wasn't the full blown,
Catholicism that existed in Europe at the time
as far as I can tell, but I
don't know for sure.
And they started to to make all these
noises because, they don't believe that. They believe
Jesus to be, yeah, any the son of
god or god
who. Not only do we exalt Allah from
these claims, but we also yeah. And he
exalt Jesus from ever have said anything to
do with that because he he's completely,
sinless in this story.
And then he said, the king, as as
the noises started to become louder from all
of his priests and the cardinals,
You can you can make as much noise
as you want. Make whatever noise that you
want.
It doesn't make a difference to me. That's
what he's saying. I I know I know
things for what they are.
Go. You talk to the Jafar. Go. You
are safe in my land.
Whoever helps you will be rewarded, whoever harms
you will be punished. That's what he told
them.
I would not take a mountain of gold
to harm one of you. I
don't take briberies in the in in the
sovereignty that Allah gave me. And he gave
'Amrul Bilal Aas everything back. He sent 'Amrul
Bilal Aas and Ablakir Rabia back with everything
he had.
The prophecy of Muhammad
when he told Ja'far, when he told them
go, there's a, just king there, alas,
as he said,
And it took work from them. But as
he said, as he predicted,
exactly what occurred.
A bunch of things would occur within,
within the period. And I and I usually
take a little bit longer when I talk
about this part of sila, longer than you
would mostly find, those who talk about sila
take because I feel like it's a very,
a very, relevant,
piece,
of of sila to us. I feel like
the best example that we have for for
our situation
is this, is the Muslims who went to
Habasha
and what they had to establish there.
And
the most famous story that I just shared
with you is a story that's based on
their ability to represent their deen properly.
Right? Everything that I shared with you so
far in in Jafar's stance and his articulation,
all that. If you zoom out a little
bit, what that means really, if you look
at this from a, you know, a more
yanny,
a social perspective, it was their ability
to represent their deen, appropriately. Their ability to
articulate what their deen was and also represent
it properly. Because Because if they weren't representing
it properly, then it would be a problem.
Meaning, meaning if Jafar had come and told
him, we used to do this. Right?
He said, well, we used to be people
who were bad neighbors and ruined family ties.
And they were at that time
bad neighbors and ruining family ties. And the
king would say, well, you still are.
Nothing has changed much on that front, has
it? If they were if that's how they
were behaving, if the if the Muslim because
they've been there for a couple of months,
if the if what they had seen from
them so far was bad neighborly manners
and a lot of fighting amongst family members,
then once he said that to the king,
the king would say, well, I don't see
much change there.
So he must your prophet might have not
must have not done a very good job
in teaching you not to do that.
They had to also be able to represent
what it is. They had to back up
what they were claiming they were doing
with their own actions.
That's where the, flaw is. That's where the
problem is. Forgive me. That's where it all
that's where this story comes to a halt.
That's where everything I talk to you crumbles
and becomes nothing.
Islam is easily articulated,
easily talked about, easily loved, easily you can
be easily passionate about it. But if your
behaviors
do not
mirror that which you preach, then it's, it's
nothing. It doesn't mean anything.
It doesn't mean anything. Because the person that
you are talking to about Islam,
there's this most simple question that they'll have
for you is, well, if what you're saying
is so beautiful
and so profound, so deep, so amazing,
why is it working for you?
Why is it working for you? You've been
Muslim for a long time. Why will it
work for me? Is if it's not even
working for you, you speak the language. You
were born this way. You you understand? I
it's gonna take me years to understand the
terminology of Islam and be able to practice
it properly. If it's so great, why isn't
it working for you? And then you'll stand
there.
Remember back in the day, it used to
be cartoons where,
I need when when you were stuck, the
the Dunn's hat would come on your head.
You stand there. You feel you feel like,
yeah. I I don't know. I don't know.
You can go in and say, well, I'm
not very good.
That's a
and that's and that's a bad bad
explanation.
It's a bad explanation. Well, I'm not a
very good Muslim. I'm hoping you'll become a
better Muslim. Why aren't you good?
Is this not worth it? Or are you
just innately evil? If you're innately evil, why
would I trust anything you're saying? If you're
not very good to begin with, then why
would I trust anything you say? It doesn't
work. It doesn't work. The argument doesn't work.
Yeah.
It doesn't work. If Islam is just on
paper, if it's just words that we describe
and things that we say and emotions that
maybe we feel every once in a while,
there's no practice,
individual or communal,
that can back it up. Then I don't
know whether that this will ever change. I
don't know that Islam as a faith and
the the nation as an ummah will ever
be able to make any progress because because
that that critical piece is missing. The critical
piece within the story is missing,
which is the the fact that what we
what we hear is going to translate into
actions and behaviors.
You see, Jafar and the Muslims,
they they they practice Islam.
They practiced it.
So when he talked about the prophet alaihi
sallahu alaihi sallam's teachings,
they could believe them. They saw how organized
they were, how polite, how confident, how clear,
how humble,
hardworking, all the right stuff. So the king,
if they walked in
yelling and screaming,
leaving their shoes all over the place,
if they came to his court and they
start all talking at once,
And they came in the court, they lacked
any ability to be to they weren't they
didn't have the politeness nor the organization. The
king would have lost interest almost immediately.
Peoples like people populations like that are not
worthy of respect. But because the Muslims are
behaving
with such class
with such class
that the king was intrigued to listen. And
then when the person spoke spoke with such
class,
he had to listen
and he had to accept what was going
on. That's why they stayed there. They stayed
there for a long time. They went beyond
that. I'm a tell you this now because
we came to the end. Went beyond the
king being impressed.
Because of Ja'far's words and because of the
behaviors of Muslims, the king would accept Islam.
And Najashi would become Muslim
and Najashi would become Muslim. He would hide
it because because he was the king of
the land. He couldn't do it, but he
accept and when he died and this hadith
is in Bukhary,
and it's in Muslim.
When Najashi died,
the prophet alaihis salatu wasalam was standing. He
would say,
He called him by he gave he knew
his name.
He told your your brother, Osama, which is
what Najashi's name is. He passed away.
May we pray for him. And this is
the first
to ever occur.
We know every second night here in Masjid.
This is the first
They praise salatuljanada
for najashi in Madina.
Why? Because Jafar and the Muslims put on
Ja'far and the Muslim represented
Islam the way Islam should be represented,
not just through words. And I I'm I'm
impressed because I'm I, I'm superficial myself. I
am impressed by Jafar's words, how he was
able to articulate
so so masterfully
and so well.
But what really made the difference was was
Jafar's edab, his etiquette,
was the ethics that he had learned and
the ethics of the Muslims who are with
them. Even though many of them were slaves
and were were poor and were coming back
around, they they knew how to act. They
had the right they had the right morals.
They had the right principles and values, and
they were able to see that. So the
king accepted Islam.
And he's the the the the the scholars
of Islam differ on, do we call him,
Sahabi or not? Because he never technically ever
met the prophet, alayhis salatu wa sallam.
But he's someone who accepted Islam Yani, and
and the prophet, alayhis salatu wa sallam, upon
upon him.
It's not real end with that, and shall
we continue within next week. There's a number
of stories I'm gonna share with you, inshall,
regarding that, that period.