Adnan Rajeh – Seerah Halaqah #21

Adnan Rajeh
AI: Summary © The importance of listening to both sides of a story and building opinions and judgments is emphasized, as it is crucial to summarizing Islam in a 2-minute summary and finding the value of Islam to understand and appreciate it. Pr practicing Islam is crucial to being a better Muslim and to live aate of God, as it is also important to not match what is said in public. It is crucial for individuals to practice Islam, including representing their deeds, politeness, and ethics, and to not match what is said in public. Pr practicing Islam is crucial to being a better Muslim and to live aate of God.
AI: Transcript ©
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Did, may I say, that he send them

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all back to, to Mecca,

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sending them back to their death. So because

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he was a just man and because he

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had some understanding of fairness and justice, he

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decided that he wasn't going to do that

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before he listened to them and allowed them

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to, you know, make their make their arguments.

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And here's this side of the story.

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It's a simple thing when you think about

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it, but it's actually very quite rare. Most

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people in this world, don't don't aren't willing

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to listen to both sides of the story

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for multiple reasons. Most of

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the majority of these reasons are be just

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based on laziness and the lack of time.

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But if you if you end up hearing

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one side of the story, then you're almost

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fully obligated to hear the second. And it's

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just it's it's just fairness. Or if you're

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gonna hear one side of the story, then

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you should not be offering advice nor should

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you be passing any form of judgment, nor

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should you build be building an opinion,

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until you speak to the other side. And

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that's an important piece in in of understanding

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how you're gonna deal with these things. Because

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you're gonna hear a lot of, you know,

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one-sided stories in your life. You're gonna hear

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a lot. Your kids will tell you one-sided

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stories. Your spouse will tell you one-sided stories.

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Your parents and your siblings. So listen to

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these stories because that's your job is gonna

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have to listen and support. But at the

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end, make sure that you don't, you know,

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build opinions and judgments based on that one-sided

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story. If you are being brought in to

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take a side,

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if that's what your job is going to

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be, then you have to say I you

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have to hit pause and say, I'll listen

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to the other side

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regardless of what, of what the story was.

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And there's a nice there's a funny story

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in in the, in Islamic history. Shoaib al

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Qadhi. Shoaib was a known, judge, And he

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was known for his, you know, for being

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extremely fair.

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And in,

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Haniba, in in in the story is that

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he was sitting beside him, one of the

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one of the people of. Yeah. He one

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of the scholars of. And a man would

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walk into into his court with with an

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eye, basically, bleeding. He was bleeding through one

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of his eyes. And he was called talking

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about the a person who did this, to

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him. And he was very emotional, obviously. He

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was very passionate. And, and and and when

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he was done,

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the who was sitting beside him got very

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emotional about it. He was very upset by

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by this and about this active, you know,

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transgression. So the said,

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bring in the other person. So the the

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said, why why do you need the other

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person?

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Maybe the other guy comes in and both

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eyes are bleeding. What do you know?

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What do you know? You heard the story

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of the first guy. He came in with

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one eye bleeding. Maybe the other guy walks

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in and both eyes are bleeding. I don't

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know. I have to hear. I have to

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lose the second side. So this simple simple

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action actually makes a huge difference. And and

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most problems I see and I know this

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is going a little bit of a on

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a tangent, Yang, outside of the of the

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purpose of the sealant. But, really, most problems

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that I see become really ugly are based

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on not just the not just not the

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2 people who hide the disagreement,

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but but because of all of their supporters

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who have only heard one side of the

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story.

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Really, what causes it to get really ugly

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and become almost impossible to fix at that

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point is because of all of the supporters

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each person has that listened to their side

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of the story

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and talked about their side of the story

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amongst themselves and amplified it. And now they

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cannot, by any means, you know, understand, and

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now it's impossible to fix. When if all

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it took if if the person who is

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listening to what

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Danny, the,

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the involved individual, they complain about what occurred

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if they just if they're going to actually

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take a side and and and to go

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ask about the second

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story. And that's just

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human decency and it's really important within life

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in general. So and Najashi asked for that.

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And that's why he summoned, some of the

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Muslims and they had agreed upon a group

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that would go, and and, you know,

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meet Najashi and whoever he had with they

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didn't know that Amr Bilas was there. They

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they were surprised to see when they saw

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him, there's a little bit of a panic

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in the room that this is is not

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good

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news. So after

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the king asked them, okay, what is it

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exactly that you believe in? Why are you

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here?

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Jafar had literally, Gania, 2 minutes

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to think, and then 2 minutes

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to come up with a a response that

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would save him the neck the neck of

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the people who were with

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him. So there's a lot of pressure. And

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he was quite young. He was 21, 21

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years. Not

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he wasn't he was not a seasoned public

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speaker,

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but he had some skill sets. The prophet

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instilled

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in in his followers. And I always find

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this to be something,

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impressive and important as well. Is that all

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of the sahaba, all of the names that

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we know, they were all good good orators,

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like, they were all good speakers. The prophet

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himself

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was the was a master

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of the craft. He was the master of

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the craft. He knew he he would he

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could move groups, populations, and he he knew

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how to speak

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beyond

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studying that aspect of his life is is

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something that

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is worth of a worthy of his own

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in the

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theories will like.

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He's very good at it. And he's taught

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Allahu al Sahaba how to do it, even

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those who were not necessarily equipped or by

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nature they weren't very good at it. Like,

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you know, it's not Allahu alaikhan. What others

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were just were not good at speaking, but

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he taught them so that they were able

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to express themselves. Public speaking is an important

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skill set that I think every young person

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should learn to a certain degree, so that

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when you're put in a position to speak,

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you don't, you know, you don't dread it,

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You don't fail at it. You're able to

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articulate your points in a way that people

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can understand. Even if you're not interested in

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being, I mean, becoming a public speaker, even

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that if the even if that is not

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your, yeah, your goal in life, which it

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doesn't have to be everyone's, but you should

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be able to do it if you're if

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you're put in a position to do so.

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It shouldn't be something that you shy away

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from. You know what the second

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worst phobia in the world is?

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Fear of spiders. The first phobia is the

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fear of public speaking.

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The third one is the fear of death.

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There are people who would would rather die

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than stand up and speak publicly. These are

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numbers, I think, I looked at them 2017.

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I don't know if they're different now, but

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that that's what they were, you know, the

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the 7, 7, 8 years ago. There are

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people who would rather be in their grave

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than have to stand up and speak, and

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that's not, I don't think that's healthy. Not

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that again, not everyone has to be a

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public speaker, but you should be able to

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do it. But Jafar alayhi wa sallahu anhu

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was taught by the prophet alayhi sallahu anhu

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wasallam, and he was quite comfortable. He was

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comfortable

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to stand up and speak.

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Now the skill that I think is really

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important here is how do you put together

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something that is coherent?

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You can have maybe all these ideas in

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your head, but how do you organize them

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so that they actually make sense? That is

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that is where you have to that's the

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skill that you that's a different skill. Like

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in public speaking, there's there's the the body

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I do series on these, and I do,

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like, a training

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sessions on this or training series. And I

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I'm gonna start another one in the future

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for for some for people who are, giving

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a jum'ah around the city. And maybe I'll

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start I'll start something for for people who

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are just interested in general. But with the

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way I do, I usually talk about the

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Islamic aspect of it or I I look

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at look at it from an Islamic perspective.

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If you wanna learn how to do public

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speaking in general, go to to to, you

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know, a team masters or what whatever, and

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and they and and they will you can

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learn you can learn. There's a lot of

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different stuff online that you can learn from.

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You can even go and and and train.

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But the body language and the tone and

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the, and the eye contact and all that,

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that's one thing. That's one aspect of it.

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The second aspect is how do you put

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ideas together?

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Like, how do you make sure that you

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have a,

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a logical thought process, and how do you

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keep your ideas remembered? Because when you speak,

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you shouldn't necessarily be carrying something in your

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hand looking down at and reading reading from.

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It's very it's it's very annoying for the

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person who is listening. You lose almost, 35%

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of your, of people listening to the moment

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you start staring at something. The moment you

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look down, that's it. Yeah. There's there's at

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least 10% that immediately zone out. Oh, they're

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not loose and then you lose the rest

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throughout the, you know, the the the the

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the remainder of the talk. So you have

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to kinda be comfortable by just kinda speaking.

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But at the same time, if you speak

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and you don't have a then you and

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you don't know how to organize your thoughts,

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then you'll be all over the place. It'll

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just be an idea from here, an idea

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from there, and people are gonna be completely

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confused, and then you'll lose them again. So

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Jafar, not

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only did he have to have this requires

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not a number of the different skills could

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put together, which is what public speaking is.

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He had to have the ability to speak

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clearly and loudly and slowly.

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And he had to be confident about what

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he was talking and passionate,

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not too much to the point where he

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comes off as arrogant. And he can't lack

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confidence where he comes off as scared. He

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has to be just

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right. Just just just the right amount dose

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of confidence where it's not because you're speaking

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to a king. You come off talking to

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a king. That's not good. That's usually not

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good news for you. And if you're weak,

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it's also not good news for you in

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front of a king, especially when you're an

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immigrant and your your existence is on the

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line. You can't come off as weak and

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scared and shy and lacking confidence. You have

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to have just the right amount.

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But it and and he had all that,

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Innately, he he had learned the but the

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skill that he had to come up with

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was really how is he going to what

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was he going to talk about?

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What how is he going to put his

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ideas together quickly at 2 minutes to come

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up with something? He had to be able

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to articulate in 2 minutes what this time

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is going to be about. What I used

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to do historically with this, especially when I

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when there's more kids attending, I used to

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ask people to go home and come back

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writing something down, ask them to stand up

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and read it.

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It was a lot of fun. I I

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don't know why I forgot to do it

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last year last week. But I used to

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ask the kids and then the kids would

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come in. They would have, like, a piece

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of paper and they stand up and then

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they would

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summarize Islam for for us in less than

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10 minutes. I would listen to them kinda

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summarize Islam. None of the summaries were ever

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good, but it's always nice for them to

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try and give it a give it a

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shot, and at least try and put something

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together and articulate something. Now

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the question that I I wanna make sure

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you have a clear answer on is that

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his summary,

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alright, does not have to be necessarily yours

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because you're not standing in, yeah, any,

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the in 700 AD in Abyssinia speaking to

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the king of the land. Like, that's not

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what you're doing. You're you're gonna be explaining

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Islam to someone else. So whenever you think

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about how you summarize Islam, then you have

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to think about who is it you're summarizing

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it for.

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Who are you summarizing Islam or who are

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you talking to Islam, talking about Islam to?

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And if you know who it is, then

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you can start coming up with something. But

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the the argument that I make for you

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that I want you to to think about,

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that if you don't have a good 2

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minute summary of Islam to to someone that

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exists within your time and vicinity, I can't

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imagine that you're gonna be able to come

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up with the proper breakdown that Jafar needed

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back then because we don't live back then,

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and it's hard pressed them to know exactly

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what was required. But if you're living around

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people today,

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Muslims who are not practicing I'm sure you

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have a ton of friends like that.

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And non Muslim people that you know that

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are decent human beings, so you know them

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and you're around them.

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If you were given their attention, their undivided

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attention, and they actually were listening to you,

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not that you had forced yourself upon them,

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they're actually listening to you. See, the the

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king, he asked Jafar, tell me. It's different

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when someone asks you to explain something to

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them versus I come up to someone and

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say, can I take a minute of your

00:10:24 --> 00:10:26

time and explain something to you? Because people

00:10:26 --> 00:10:27

don't wanna listen to what you have to

00:10:27 --> 00:10:29

say. Like, no one when when people automatically

00:10:30 --> 00:10:31

you know what it is. Someone knocks on

00:10:31 --> 00:10:31

your door and is like, can I wanna

00:10:31 --> 00:10:33

talk to you about something? You're like, no.

00:10:33 --> 00:10:34

I don't wanna talk about something. I want

00:10:34 --> 00:10:36

you to get off my lawn and leave.

00:10:36 --> 00:10:37

And next time you go you wanna come

00:10:37 --> 00:10:38

here, maybe take an appointment. It's not don't

00:10:38 --> 00:10:40

don't knock on people's doors. It's very annoying.

00:10:40 --> 00:10:42

But you don't say that because you're respectful.

00:10:42 --> 00:10:43

So you stand there, and they babble away

00:10:43 --> 00:10:44

for a while. You don't listen to most

00:10:44 --> 00:10:46

of it. Right? Because you didn't ask for

00:10:46 --> 00:10:47

it. If you'd ask for it, you'd be

00:10:47 --> 00:10:49

much more, you know, likely to be attentive.

00:10:49 --> 00:10:51

So here, the king asked. So I want

00:10:51 --> 00:10:52

you to imagine a friend of yours, someone

00:10:52 --> 00:10:54

who's not Muslim or maybe a Muslim but

00:10:54 --> 00:10:55

not practicing.

00:10:56 --> 00:10:58

And they come and ask you and you

00:10:58 --> 00:11:00

have their undivided attention. And you have 2

00:11:00 --> 00:11:02

minutes to, you know, to explain why Islam

00:11:02 --> 00:11:03

is worth their time.

00:11:04 --> 00:11:06

If you don't have something ready off the

00:11:06 --> 00:11:08

top of your tongue or top of your

00:11:08 --> 00:11:10

head, then you should go back and and

00:11:10 --> 00:11:12

and yeah. I need but and and contemplate

00:11:12 --> 00:11:14

for a long time at home today. That's

00:11:14 --> 00:11:15

why is this that you're, you know, you're

00:11:15 --> 00:11:16

Muslim altogether.

00:11:17 --> 00:11:19

Because Islam is a way of life that

00:11:20 --> 00:11:22

basically dictates everything that we are. It's the

00:11:22 --> 00:11:24

most important thing to us. If you're Muslim

00:11:24 --> 00:11:26

and you're truly Muslim, then Islam is the

00:11:26 --> 00:11:27

most important thing to you. There's nothing else

00:11:27 --> 00:11:29

that that trumps it. And it's the most

00:11:29 --> 00:11:30

beautiful thing that you have, and it's the

00:11:30 --> 00:11:31

blessing that is unparalleled

00:11:32 --> 00:11:33

paralleled by any other blessing.

00:11:34 --> 00:11:36

So the only reason that you are not

00:11:36 --> 00:11:38

bothering people with why they should be Muslim

00:11:38 --> 00:11:39

is because they're not willing to listen and

00:11:39 --> 00:11:41

you don't want to overstep your boundaries and

00:11:41 --> 00:11:44

you're being patient. But the moment you're offered

00:11:44 --> 00:11:46

the opportunity to speak about it, it should

00:11:46 --> 00:11:47

be ready. It should be ready and not

00:11:47 --> 00:11:49

should only be something that you have the

00:11:49 --> 00:11:51

ability to articulate, but something that you're extremely

00:11:51 --> 00:11:54

passionate about, something that you truly love, that

00:11:54 --> 00:11:56

you truly feel connected to because it's your

00:11:56 --> 00:11:57

deen. That's what you want to explain to

00:11:57 --> 00:11:58

them. It has to be coherent.

00:11:59 --> 00:12:00

And if you can't do it, and I

00:12:00 --> 00:12:01

want you to try, you can always this

00:12:01 --> 00:12:02

is what I gave you right now. You

00:12:02 --> 00:12:03

don't do it. You don't have to do

00:12:03 --> 00:12:05

it here with me, but you can try

00:12:05 --> 00:12:06

it. You can go home and stand in

00:12:06 --> 00:12:07

front of the mirror and and and speak.

00:12:07 --> 00:12:08

If your friend, the friend that you love

00:12:08 --> 00:12:10

that is not Muslim, right, you would love

00:12:10 --> 00:12:11

to know that. And they told you I

00:12:11 --> 00:12:13

need I want you to sit down and

00:12:13 --> 00:12:15

tell me why it is important to be

00:12:15 --> 00:12:16

Muslim. And they're totally focused. They're not arguing.

00:12:16 --> 00:12:18

They're listening. And you have 2 minutes to

00:12:18 --> 00:12:19

either get this done or blow

00:12:20 --> 00:12:21

it if you don't have the proper understand

00:12:22 --> 00:12:23

like, if you and if you don't have

00:12:23 --> 00:12:24

the ability to do that, that means you

00:12:24 --> 00:12:26

don't have your own understanding of it.

00:12:26 --> 00:12:28

What this means is not that you're not

00:12:28 --> 00:12:29

a good public speaker. It means that your

00:12:29 --> 00:12:31

own understanding of Islam is flawed.

00:12:32 --> 00:12:35

It's weak. You're not really passionate about your

00:12:35 --> 00:12:37

deen, nor do you fully understand it, nor

00:12:37 --> 00:12:38

do you know exactly why it is that

00:12:38 --> 00:12:40

everyone should be Muslim.

00:12:40 --> 00:12:42

And that's what you should be concerned about.

00:12:42 --> 00:12:44

Not that whether you're a great public speaker

00:12:44 --> 00:12:46

or not. Right? Public speaking is standing in

00:12:46 --> 00:12:47

the court of a king in front of

00:12:47 --> 00:12:49

people. If your friend asks you, it's not

00:12:49 --> 00:12:51

public speaking, it's a conversation.

00:12:52 --> 00:12:54

If your friend, your buddy, you know, hey.

00:12:54 --> 00:12:56

I want I wanna know more about Islam.

00:12:56 --> 00:12:57

Yeah.

00:12:57 --> 00:12:59

That's not public speaking. That's your opportunity to

00:12:59 --> 00:13:01

express why it is you love this so

00:13:01 --> 00:13:03

much. And if you can't do it, then

00:13:03 --> 00:13:05

then I'm concerned. You should be concerned as

00:13:05 --> 00:13:06

well. You should be concerned as well.

00:13:07 --> 00:13:09

Then it's a really good exercise

00:13:10 --> 00:13:11

because it makes you zoom out a bit.

00:13:11 --> 00:13:13

Look at the bigger picture. Why why am

00:13:13 --> 00:13:15

I Muslim? Why am I not something else?

00:13:15 --> 00:13:16

There's a million things I could be. There's

00:13:16 --> 00:13:18

an infinite number of things you can be.

00:13:18 --> 00:13:19

Why this?

00:13:19 --> 00:13:21

And please don't tell me because my parents

00:13:21 --> 00:13:23

are. I'll kick you in the head. You

00:13:23 --> 00:13:23

don't

00:13:25 --> 00:13:27

inherit a religion. You're lucky. You're you're fortunate.

00:13:27 --> 00:13:29

Your parents brought you up Muslims. Very fortunate.

00:13:30 --> 00:13:30

That's a blessing.

00:13:31 --> 00:13:32

That that that that will never be able

00:13:32 --> 00:13:33

to fully

00:13:34 --> 00:13:36

But that can't be why now that you're

00:13:36 --> 00:13:38

Muslim, especially now that you're

00:13:39 --> 00:13:41

you're of the age of reason. Now that

00:13:41 --> 00:13:43

you're capable of reason and your brain works

00:13:43 --> 00:13:46

appropriately, then this should not be any question

00:13:46 --> 00:13:47

that's too difficult for you to answer.

00:13:50 --> 00:13:51

So take time to think about it because

00:13:51 --> 00:13:51

it's

00:13:53 --> 00:13:54

and this is something I used to see

00:13:54 --> 00:13:57

from my teachers. Whenever that occurred, whenever someone

00:13:57 --> 00:14:00

came in, you know, asking for Hidaya, they

00:14:00 --> 00:14:02

their faces lit up.

00:14:03 --> 00:14:05

Their faces would would light up. Like, you

00:14:05 --> 00:14:07

would feel that this is what they've been

00:14:07 --> 00:14:09

waiting for. They're standing there teaching us Kutub

00:14:09 --> 00:14:11

and whatnot, and you you can see they

00:14:11 --> 00:14:13

can I I have teachers who'd follow sleep

00:14:13 --> 00:14:15

in the middle of the dust sometimes, tired

00:14:15 --> 00:14:17

and old and but if someone came in,

00:14:17 --> 00:14:19

you know, looking for guidance and they were

00:14:19 --> 00:14:21

lost and they were asking a question about,

00:14:21 --> 00:14:23

you know, about Islam, and they want to

00:14:23 --> 00:14:24

be closer to Allah's and they were giving

00:14:24 --> 00:14:26

a they would just light up? It was

00:14:26 --> 00:14:28

like they had it was like they there

00:14:28 --> 00:14:30

was this source of energy that was hidden.

00:14:30 --> 00:14:32

It's like they had this this secondary battery

00:14:32 --> 00:14:34

inside. At the moment this question came up,

00:14:34 --> 00:14:35

it just the it just brought out the

00:14:35 --> 00:14:37

best of them. And they talked about Islam

00:14:37 --> 00:14:40

with a passion that, that was inspiring, really,

00:14:40 --> 00:14:41

because they understood that they truly love what

00:14:41 --> 00:14:43

it is that they do. They truly love

00:14:43 --> 00:14:44

this, and they would love for everyone to

00:14:44 --> 00:14:46

to love it as much as they did.

00:14:47 --> 00:14:48

They would love for everyone to feel it

00:14:48 --> 00:14:49

the way they felt it and and and

00:14:49 --> 00:14:51

and follow it the day the way they

00:14:51 --> 00:14:52

followed it.

00:14:52 --> 00:14:54

So think about that. What would you do?

00:14:54 --> 00:14:55

What would you say if if you're given

00:14:55 --> 00:14:57

that opportunity, someone's listening to you, and you

00:14:57 --> 00:14:59

have a chance to make them love Islam?

00:14:59 --> 00:15:01

How would you explain it to them? Why

00:15:01 --> 00:15:02

why do you love Islam so much?

00:15:03 --> 00:15:05

What is it that's so special about it

00:15:05 --> 00:15:06

that everyone should drop what they're doing and

00:15:06 --> 00:15:08

come and come do what you do? If

00:15:08 --> 00:15:10

you can't articulate it, then sit down and

00:15:10 --> 00:15:12

think about that. What's missing in your ability

00:15:12 --> 00:15:15

to articulate this? It's, in my opinion, the

00:15:15 --> 00:15:18

best test that you can put yourself to.

00:15:18 --> 00:15:21

Hands down, the best one is this. Because

00:15:21 --> 00:15:22

if you can't come up with something, that

00:15:22 --> 00:15:23

means

00:15:23 --> 00:15:26

the the the missing piece is inside of

00:15:26 --> 00:15:26

you.

00:15:27 --> 00:15:29

You're you're missing something. You're you're a Muslim

00:15:29 --> 00:15:31

and, yeah, I mean, it's alright. But, no,

00:15:31 --> 00:15:33

you're not you're not feeling it. You're not

00:15:33 --> 00:15:35

feeling it yet. This is okay. It's alright.

00:15:35 --> 00:15:36

If you can figure if you can figure

00:15:36 --> 00:15:38

that out and accept it, that's a good

00:15:38 --> 00:15:38

step forward

00:15:39 --> 00:15:40

because you can't really fix a problem if

00:15:40 --> 00:15:42

you don't acknowledge it. But if you can

00:15:42 --> 00:15:43

acknowledge, yeah, I don't have a good breakdown.

00:15:43 --> 00:15:45

I don't know why. I don't know what

00:15:45 --> 00:15:46

I would say. And if I said something,

00:15:46 --> 00:15:47

I don't know if it would be correct.

00:15:47 --> 00:15:49

I don't know if I'll be that passionate

00:15:49 --> 00:15:50

about it or that, you know

00:15:52 --> 00:15:53

I don't know if if if hearing it

00:15:53 --> 00:15:55

because if you try, then then you'll listen

00:15:55 --> 00:15:57

to yourself say it, and you'll you'll be

00:15:57 --> 00:15:59

if you if you're phony, you'll hear it

00:15:59 --> 00:16:00

yourself.

00:16:00 --> 00:16:02

Like, when we're phony about things, we know.

00:16:02 --> 00:16:04

Like, we don't need someone else to say,

00:16:04 --> 00:16:06

yeah, that that sounded phony. You'll know if

00:16:06 --> 00:16:08

you've stopped it phoning yourself. Like, you don't

00:16:08 --> 00:16:09

need someone else to come in and tell

00:16:09 --> 00:16:11

you that didn't sound genuine. You will know

00:16:11 --> 00:16:13

yourself that didn't sound genuine because you won't

00:16:13 --> 00:16:14

feel it yourself. You're you're not feeling your

00:16:14 --> 00:16:16

saying words and you don't mean anything, and

00:16:16 --> 00:16:18

there's nothing missing on the inside for you.

00:16:18 --> 00:16:19

It's an amazing

00:16:19 --> 00:16:22

and eye opener for for anyone because it

00:16:22 --> 00:16:22

forces

00:16:23 --> 00:16:24

you. Go back and learn. Go back and

00:16:24 --> 00:16:27

study. Go back and find why this is

00:16:27 --> 00:16:29

so special so that when you're given this

00:16:29 --> 00:16:29

opportunity,

00:16:30 --> 00:16:32

right, you can take it. Jafar,

00:16:32 --> 00:16:33

he had done this before.

00:16:34 --> 00:16:36

Jafar had done exactly that.

00:16:37 --> 00:16:38

He didn't need 2 minutes.

00:16:39 --> 00:16:42

He's been waiting all his life for the

00:16:42 --> 00:16:42

opportunity

00:16:43 --> 00:16:44

to explain

00:16:44 --> 00:16:45

why this is important.

00:16:46 --> 00:16:48

And it was understand the difference now? This

00:16:48 --> 00:16:49

is why I did this.

00:16:50 --> 00:16:52

Because we're we're looking at it. Oh, how

00:16:52 --> 00:16:53

did he figure it out? No. No. No.

00:16:53 --> 00:16:55

No. No. No. No. It's not how he

00:16:55 --> 00:16:56

figured it out. He was ready. He had

00:16:56 --> 00:16:58

been ready for a long time because they

00:16:58 --> 00:17:00

all knew why they loved this. They all

00:17:00 --> 00:17:02

they were overwhelmed. They were overwhelmed with the

00:17:02 --> 00:17:04

love they had for it. They were hoping

00:17:04 --> 00:17:06

that at some point, they were been will

00:17:06 --> 00:17:08

be granted such a a a platform

00:17:09 --> 00:17:11

to actually express their love of why this

00:17:11 --> 00:17:12

is so great and amazing,

00:17:13 --> 00:17:14

why everyone should be a part of it.

00:17:14 --> 00:17:16

For them, for him,

00:17:17 --> 00:17:19

this was what he'd be he had been

00:17:19 --> 00:17:20

waiting for for years.

00:17:20 --> 00:17:22

He had no he didn't need to I

00:17:22 --> 00:17:23

I don't believe he needed it. Because when

00:17:23 --> 00:17:24

you look at me, this is the story.

00:17:24 --> 00:17:26

There's really no I said, I I'm telling

00:17:26 --> 00:17:27

you, he needed a few minutes to come

00:17:27 --> 00:17:29

in 2 minutes. Ah, there's no evidence that

00:17:29 --> 00:17:31

there was any time lapse at all. It

00:17:31 --> 00:17:34

was the why and Jafar answered.

00:17:35 --> 00:17:37

Right? The the king said why and Ja'far

00:17:37 --> 00:17:39

said these words that when you look at

00:17:39 --> 00:17:40

it, you look at the breakdown that he

00:17:40 --> 00:17:42

came up with, and you're like, this is

00:17:42 --> 00:17:44

just amazing. Yeah. He came up with 5

00:17:44 --> 00:17:45

paragraphs.

00:17:46 --> 00:17:48

Right? He came up with 5 separate paragraphs,

00:17:48 --> 00:17:50

each one leading to the other, each one

00:17:50 --> 00:17:52

separate in what he's talking about.

00:17:52 --> 00:17:54

He had this prepared.

00:17:54 --> 00:17:56

He knew what it is that why he

00:17:56 --> 00:17:58

loved what he loved. And he was ready

00:17:58 --> 00:17:59

just waiting for the opportunity. He was granted

00:17:59 --> 00:18:01

that opportunity, so he spoke really low on.

00:18:02 --> 00:18:03

And not only is he going to you

00:18:03 --> 00:18:04

know, this is going to work out as

00:18:04 --> 00:18:06

you're gonna find out, but more is going

00:18:06 --> 00:18:06

to happen. So

00:18:07 --> 00:18:09

I'm going to show I don't know if

00:18:09 --> 00:18:10

there's gonna be a benefit of YouTube. I'll

00:18:10 --> 00:18:11

read it for you in Arabic if you

00:18:11 --> 00:18:13

don't mind, and then I'll I'll put the

00:18:13 --> 00:18:15

translation for you in English. But here are

00:18:15 --> 00:18:17

the the 5 paragraphs. So he stood there.

00:18:18 --> 00:18:20

Imagine Jafar. Jafar was would look exactly like

00:18:20 --> 00:18:21

the prophet alayhis salatu wasalam.

00:18:22 --> 00:18:24

It's a younger version of him. Yes, maybe.

00:18:24 --> 00:18:26

The prophet at this point is, what, 46,

00:18:26 --> 00:18:27

47 years old,

00:18:28 --> 00:18:31

is 21. So there's around 20 something years

00:18:31 --> 00:18:33

difference in between. This is much younger. We

00:18:33 --> 00:18:35

look very much like much like him. He

00:18:35 --> 00:18:36

had the same height, same,

00:18:37 --> 00:18:37

guy.

00:18:38 --> 00:18:40

He still had a very, light because he

00:18:40 --> 00:18:41

was young. His was not as full, but

00:18:41 --> 00:18:43

he wear the green like the prophet

00:18:44 --> 00:18:45

did, and he stood there in front of

00:18:45 --> 00:18:46

the king.

00:18:46 --> 00:18:49

He stood tall, very confident, and he began.

00:20:03 --> 00:20:05

So he put together 5 5 paragraphs

00:20:06 --> 00:20:08

to explain what he needed to do. So

00:20:08 --> 00:20:10

the first thing and there is a

00:20:10 --> 00:20:12

translation here on the slide. The slides are

00:20:12 --> 00:20:13

available for you. So you can go and

00:20:13 --> 00:20:15

read these slides read the translation if you

00:20:15 --> 00:20:17

like, but I'm gonna keep the Arabic one

00:20:17 --> 00:20:18

because it's easier for me and it's less

00:20:18 --> 00:20:19

full. So the first thing

00:20:20 --> 00:20:21

so this is what he did. He said,

00:20:22 --> 00:20:23

I'm gonna tell him how we were before

00:20:23 --> 00:20:24

the prophet

00:20:25 --> 00:20:25

was,

00:20:26 --> 00:20:28

Who the prophet alaihi sallahu sallam is.

00:20:29 --> 00:20:31

What he taught us, what happened to us,

00:20:32 --> 00:20:34

and then I'm gonna throw in something for

00:20:34 --> 00:20:34

his majesty.

00:20:36 --> 00:20:38

I'm gonna throw something in for him to

00:20:38 --> 00:20:40

kinda make him feel a little bit special.

00:20:40 --> 00:20:42

And this is a this is a mastery

00:20:42 --> 00:20:44

of public speaking that is almost done yeah.

00:20:44 --> 00:20:46

This is very hard to come up with

00:20:46 --> 00:20:47

this with this quickly. So he started with

00:20:47 --> 00:20:49

the first paragraph. Oh, king, we were used

00:20:49 --> 00:20:50

to be people

00:20:51 --> 00:20:51

who

00:20:52 --> 00:20:54

were ignorant. We lived a a time of

00:20:54 --> 00:20:54

ignorance.

00:20:55 --> 00:20:58

We worshiped idols, rock idols. Right? No one

00:20:58 --> 00:20:59

likes that. He's a Christian so he will

00:20:59 --> 00:21:01

he will he will appreciate the fact that

00:21:01 --> 00:21:04

that paganism is not something that, that that

00:21:04 --> 00:21:04

anyone wants.

00:21:05 --> 00:21:06

We would eat

00:21:08 --> 00:21:11

corpses of animals without proper them. Meaning, we

00:21:11 --> 00:21:12

didn't do that, but we just ate anything

00:21:12 --> 00:21:13

that was dead.

00:21:14 --> 00:21:15

And we we would perform.

00:21:15 --> 00:21:18

He would fall into and aspects of of

00:21:18 --> 00:21:18

ethical,

00:21:19 --> 00:21:20

immoral immoral behavior.

00:21:21 --> 00:21:24

And we would ruin the relationships of kin.

00:21:25 --> 00:21:27

And we would mistreat our neighbor.

00:21:28 --> 00:21:30

And the strong would would would take out

00:21:30 --> 00:21:32

and eat away the the the weak, you

00:21:32 --> 00:21:34

know, would abuse the weak or be abuse

00:21:34 --> 00:21:35

the the poor.

00:21:36 --> 00:21:37

So he took

00:21:38 --> 00:21:39

aspects of jahiliyyah

00:21:39 --> 00:21:42

that Islam changed that everyone can relate to,

00:21:43 --> 00:21:45

that everyone can relate to. He did not

00:21:45 --> 00:21:47

read him. He did not point out the

00:21:47 --> 00:21:50

lack of prayer or the lack of of

00:21:50 --> 00:21:52

or the lack of Hajj or the lack

00:21:52 --> 00:21:53

of of Quran,

00:21:54 --> 00:21:56

for example, or dhikr. He didn't bring any

00:21:56 --> 00:21:57

of that up because the person in front

00:21:57 --> 00:21:59

of him could not relate to it. There

00:21:59 --> 00:22:01

is no point there's no point of him

00:22:01 --> 00:22:02

explaining this to him. Why would I talk

00:22:02 --> 00:22:04

about this? He doesn't understand any of it.

00:22:04 --> 00:22:05

It's it's a terminal it's terminology he does

00:22:05 --> 00:22:08

not understand. And even if he understood it,

00:22:08 --> 00:22:09

it wouldn't mean anything because this is not

00:22:09 --> 00:22:11

his religion. So what is it that he

00:22:11 --> 00:22:13

can relate to? So he pointed out to

00:22:13 --> 00:22:14

the king the things that the the king

00:22:14 --> 00:22:16

would relate to. He would relate to paganism.

00:22:16 --> 00:22:18

He wouldn't like that, so point that out.

00:22:18 --> 00:22:20

And he would relate relate to bad behaviors,

00:22:20 --> 00:22:24

whether it's immoral practices or mistreating people or

00:22:24 --> 00:22:25

ruining relationships of kin

00:22:26 --> 00:22:29

or the abuse of power from the different

00:22:29 --> 00:22:30

levels of socioeconomic

00:22:30 --> 00:22:32

status that existed, the king would be able

00:22:32 --> 00:22:33

to relate to all these things. That this

00:22:33 --> 00:22:34

is how we were before,

00:22:35 --> 00:22:37

and that's what we were doing. The second

00:22:37 --> 00:22:40

paragraph. Until Allah Subhanahu Wa Ta'ala sent to

00:22:40 --> 00:22:42

us a prophet and messenger from amongst us.

00:22:43 --> 00:22:44

We know

00:22:44 --> 00:22:45

we know his honesty,

00:22:46 --> 00:22:47

and we know his background,

00:22:48 --> 00:22:49

and we know his trustworthiness,

00:22:50 --> 00:22:52

and we know his morality.

00:22:52 --> 00:22:54

So he pointed out 4 things about the

00:22:54 --> 00:22:55

prophet alaihis sala. He sent said Allah sent

00:22:55 --> 00:22:57

us a prophet, the messenger who's amongst us.

00:22:57 --> 00:22:59

So it did not he's not a foreigner.

00:22:59 --> 00:23:01

He didn't come from We know his. We

00:23:01 --> 00:23:02

know his background. We know exactly where he

00:23:02 --> 00:23:04

comes from. We know his father, his grandfather.

00:23:04 --> 00:23:06

We know the background. Yeah. And we know

00:23:06 --> 00:23:08

his honesty, and we know his trustworthiness,

00:23:08 --> 00:23:10

and we know that he is moral.

00:23:11 --> 00:23:11

Is chastity.

00:23:12 --> 00:23:13

And it's a it's a symbol it's a

00:23:13 --> 00:23:16

it's symbolic to having high levels of morality

00:23:16 --> 00:23:17

and ethicality.

00:23:18 --> 00:23:20

So he explained to the king how they

00:23:20 --> 00:23:22

were before, and he gave him a quick

00:23:22 --> 00:23:25

breakdown of the character of Rasulullah alaihi salatu

00:23:25 --> 00:23:26

wa sallam. So he would understand who this

00:23:26 --> 00:23:27

person was.

00:23:28 --> 00:23:29

And he didn't go too far. Right?

00:23:30 --> 00:23:32

You notice? He didn't go too far.

00:23:32 --> 00:23:33

Is that all you can say about the

00:23:33 --> 00:23:34

prophet

00:23:36 --> 00:23:38

You think Ja'far didn't have more he would

00:23:38 --> 00:23:39

like to say about Rasulullah?

00:23:40 --> 00:23:42

Ja'far, of course, he would. But he didn't.

00:23:42 --> 00:23:43

Why? Because you're saying from a king.

00:23:44 --> 00:23:46

You don't come to a kings are usually

00:23:48 --> 00:23:50

egocentric. Let's put it that way.

00:23:50 --> 00:23:53

Kings are usually people are full of themselves.

00:23:53 --> 00:23:55

If you stand there and you start, yeah,

00:23:55 --> 00:23:55

I need,

00:23:56 --> 00:23:58

commending and talking highly about someone else all

00:23:58 --> 00:24:01

the time, then you make that person hate

00:24:01 --> 00:24:04

them before they even know them. This happens

00:24:04 --> 00:24:05

to you all the time,

00:24:05 --> 00:24:08

all the time. If a friend comes and

00:24:08 --> 00:24:10

tells you about another person they met and

00:24:10 --> 00:24:12

how nice they are, you start disliking that

00:24:12 --> 00:24:14

person before you even know them.

00:24:15 --> 00:24:17

Right? Especially, if you care about that person's

00:24:17 --> 00:24:18

attention.

00:24:18 --> 00:24:20

If you care about how they like you

00:24:20 --> 00:24:21

and how they see you and they start

00:24:21 --> 00:24:23

telling you about this other person

00:24:23 --> 00:24:25

that they that they like, yeah, honey, they're

00:24:25 --> 00:24:27

gonna you're gonna start you're gonna fill their

00:24:27 --> 00:24:29

hearts with something that they didn't have to

00:24:29 --> 00:24:31

be filled because you went overboard in in

00:24:31 --> 00:24:34

in in describing all of their qualities before

00:24:34 --> 00:24:36

the person got a chance to get to

00:24:36 --> 00:24:36

know them.

00:24:37 --> 00:24:38

Had you not done that and you just

00:24:38 --> 00:24:40

made it very simple, let the person know

00:24:40 --> 00:24:42

them, then they will see those qualities, and

00:24:42 --> 00:24:43

you guys can both talk about the good

00:24:43 --> 00:24:44

qualities of this person. But if you do

00:24:44 --> 00:24:46

it alone, you can fill their hearts. If

00:24:46 --> 00:24:47

it's the wrong setup, you can fill their

00:24:47 --> 00:24:49

hearts. Be careful. It happens all the time.

00:24:49 --> 00:24:50

You feel. You'll feel. I I know you

00:24:50 --> 00:24:52

will. You'll feel. So if if the if

00:24:52 --> 00:24:54

the field is something that you're somewhat competing

00:24:54 --> 00:24:56

in, it'll bother you.

00:24:58 --> 00:24:59

If, Yani,

00:25:00 --> 00:25:01

it happens all the time. It happens all

00:25:01 --> 00:25:02

the time.

00:25:02 --> 00:25:04

If a if a if a husband goes

00:25:04 --> 00:25:06

if a husband tells his wife about Yani,

00:25:06 --> 00:25:08

how amazing his mother was, it's it's a

00:25:08 --> 00:25:10

bad night. It's a bad night.

00:25:11 --> 00:25:13

If he talk if you if a husband

00:25:13 --> 00:25:14

goes to another

00:25:15 --> 00:25:16

if you go out with your wife and

00:25:16 --> 00:25:19

to visit the couple and you compliment the

00:25:19 --> 00:25:20

food a little bit too much, it's I've

00:25:20 --> 00:25:23

slept on the couch multiple times. Yeah. And

00:25:23 --> 00:25:24

it's just I don't even like the food.

00:25:24 --> 00:25:25

I don't even like the food. It's just

00:25:25 --> 00:25:27

it's just yeah, I mean, I I think

00:25:27 --> 00:25:28

it's what how I was told to so

00:25:28 --> 00:25:30

I just I just compliment the food. I'd

00:25:30 --> 00:25:31

over compliment the food, and I don't even

00:25:31 --> 00:25:33

like the food. It's just a matter it

00:25:33 --> 00:25:35

bothers them. It's normal. It's normal. It'll happen

00:25:35 --> 00:25:36

to you too.

00:25:36 --> 00:25:37

So he was smart

00:25:38 --> 00:25:40

to to keep it simple with the prophet,

00:25:40 --> 00:25:42

alayhis salatu wa sallam. Just tell him the

00:25:42 --> 00:25:43

stuff that he needs to know. He's not

00:25:43 --> 00:25:46

a foreigner. No? We know who where he

00:25:46 --> 00:25:48

comes from. He was always known to be

00:25:48 --> 00:25:50

honest, so you can't say that he was

00:25:50 --> 00:25:52

lying to us. We always know him to

00:25:52 --> 00:25:53

be trustworthy. So if he's trustworthy in in

00:25:53 --> 00:25:55

issues of duniya, we can trust him with

00:25:55 --> 00:25:56

issues

00:25:56 --> 00:25:58

bigger than that. And he is moral. So

00:25:58 --> 00:26:00

he wasn't cult leaders are always people who

00:26:00 --> 00:26:02

are immoral, by the way. People who build

00:26:02 --> 00:26:05

cults are always looking for some immorality at

00:26:05 --> 00:26:07

the end. So we know his adfah. He's

00:26:07 --> 00:26:09

not someone who was after anything that's immoral.

00:26:09 --> 00:26:10

So he told the king the things that

00:26:10 --> 00:26:12

a king needs to know in order for

00:26:12 --> 00:26:13

the king not to question him

00:26:14 --> 00:26:14

amazing.

00:26:15 --> 00:26:15

You

00:26:17 --> 00:26:18

thought it was a genius.

00:26:19 --> 00:26:20

I would I one of the people that

00:26:20 --> 00:26:22

I I when I was younger and, you

00:26:22 --> 00:26:24

know, they asked us the question if you

00:26:24 --> 00:26:24

were to,

00:26:25 --> 00:26:28

have a dinner with someone. Jafar. I said

00:26:28 --> 00:26:29

Jafar. Even though I love more, I I

00:26:29 --> 00:26:30

want I want to meet him. I want

00:26:30 --> 00:26:32

to see how his brain works because I

00:26:32 --> 00:26:34

don't know how he came up with this.

00:26:34 --> 00:26:36

I don't know how he chose. He hit

00:26:36 --> 00:26:37

all of the points he needed to hit.

00:26:37 --> 00:26:39

He hit them all. He he missed none

00:26:39 --> 00:26:41

of them. When he talked about how things

00:26:41 --> 00:26:42

were before, he was able to think. I

00:26:42 --> 00:26:43

couldn't think. I've been trying to memorize this

00:26:43 --> 00:26:45

whole lot for years. I can't. I always

00:26:45 --> 00:26:47

forget something. He he hit them all. Like,

00:26:47 --> 00:26:48

when he talks about what what they used

00:26:48 --> 00:26:49

to do before,

00:26:49 --> 00:26:50

I

00:26:51 --> 00:26:53

always forget one. Always one of them just

00:26:53 --> 00:26:54

stops my mind. He got them all. He

00:26:54 --> 00:26:56

hit on each and every thing that a

00:26:56 --> 00:26:57

Christian man would hate.

00:26:58 --> 00:27:00

He missed none nothing. Like, he he thought,

00:27:00 --> 00:27:02

what would a Christian cannot like about the

00:27:02 --> 00:27:04

actions of pagans? He gave them all. This

00:27:04 --> 00:27:05

is what he used to do. So now

00:27:05 --> 00:27:06

the king is disgusted.

00:27:06 --> 00:27:07

You eat.

00:27:09 --> 00:27:11

Shame on you. He's like in his heart,

00:27:11 --> 00:27:12

shame on all of you. And then he

00:27:12 --> 00:27:13

tells them someone was sent to us, and

00:27:13 --> 00:27:15

here's what you need to know. 1, 2,

00:27:15 --> 00:27:17

3, 4. Not a cult leader, not after

00:27:17 --> 00:27:20

anything, not after wealth, trustworthy. We know him.

00:27:20 --> 00:27:22

He's not a foreigner. The king has nothing

00:27:22 --> 00:27:23

has no he the king is ready to

00:27:23 --> 00:27:25

poke a hole at this new prophet. Of

00:27:25 --> 00:27:26

course, he's going to. He's a Christian. He

00:27:26 --> 00:27:28

doesn't believe there's a prophet coming after Asa.

00:27:28 --> 00:27:30

He doesn't believe there's someone after Asa. So

00:27:30 --> 00:27:31

the moment he hears a new prophet, he's

00:27:31 --> 00:27:34

like, probably not true. So he has his

00:27:34 --> 00:27:36

he's ready to poke, poke a hole into

00:27:36 --> 00:27:38

the story. So Jafar gave the four answers

00:27:38 --> 00:27:40

of of where he couldn't poke anything. He

00:27:40 --> 00:27:41

couldn't say, well, he's no. Just so you

00:27:41 --> 00:27:43

know who he is. Well, maybe he's he's

00:27:43 --> 00:27:45

always, always honest. Well, maybe he's trustworthy. Well,

00:27:45 --> 00:27:48

maybe he's after he's Afif. Alright. Fair. Fair.

00:27:49 --> 00:27:51

Yeah. I think the Najashi appreciated the mastery

00:27:51 --> 00:27:53

of of, of what he listened to,

00:27:54 --> 00:27:56

which is why the the the the conversation

00:27:56 --> 00:27:58

continues in such in such a beautiful way.

00:27:58 --> 00:28:00

Like, the you'll see how the conversation is

00:28:00 --> 00:28:02

going to continue because and Najjar, she was

00:28:02 --> 00:28:02

like, this is,

00:28:03 --> 00:28:04

no. You just

00:28:05 --> 00:28:07

you just kinda walks me down. You put

00:28:07 --> 00:28:10

me through this, through this emotional roller coaster

00:28:10 --> 00:28:11

with just with with I gave you no

00:28:11 --> 00:28:13

time. Yeah. This is this is amazing. So

00:28:13 --> 00:28:13

he continues

00:28:14 --> 00:28:15

to and now he talks about what the

00:28:15 --> 00:28:16

prophet

00:28:16 --> 00:28:18

did. So he called us to worshiping Allah

00:28:19 --> 00:28:20

So he pointed out monotheism,

00:28:20 --> 00:28:23

because all Abrahamic religions talk about monotheism.

00:28:23 --> 00:28:25

They approach it differently. They have different ways

00:28:25 --> 00:28:26

of going by it. Meaning, if you were

00:28:26 --> 00:28:28

to speak it to a Jew, he would

00:28:28 --> 00:28:29

tell you I'm a monotheist. If you were

00:28:29 --> 00:28:31

to speak to a Christian, they'll tell you

00:28:31 --> 00:28:33

they're a monotheist. They'll say that. They'll say

00:28:33 --> 00:28:34

it. We don't agree with how they're actually

00:28:34 --> 00:28:36

going by it, but they'll say it. So

00:28:36 --> 00:28:37

when he says

00:28:38 --> 00:28:41

yeah, with nothing there, he's just impressed this

00:28:41 --> 00:28:43

Christian king because he's, like, yeah, we believe

00:28:43 --> 00:28:45

in the oneness of God, but we have

00:28:45 --> 00:28:47

this kind of weird mix. I don't know.

00:28:47 --> 00:28:49

It's like a thing here. And the Jews

00:28:49 --> 00:28:50

have the same thing, like, we but we

00:28:50 --> 00:28:52

have this kinda and and and Jaffa had

00:28:52 --> 00:28:53

left it.

00:28:53 --> 00:28:56

Nothing. There's nothing else. Nothing else.

00:28:56 --> 00:28:57

So he kind

00:28:58 --> 00:28:59

of made him now a little bit more

00:28:59 --> 00:29:01

intrigued to hear what's coming next.

00:29:05 --> 00:29:06

And got rid of all of the rocks

00:29:06 --> 00:29:09

that ourselves and our fathers were worshiping before.

00:29:09 --> 00:29:11

So he made it very clear, the monotheist

00:29:11 --> 00:29:12

piece of what he was pointing out here.

00:29:12 --> 00:29:13

So now he's listening.

00:29:15 --> 00:29:16

And he commanded us.

00:29:17 --> 00:29:18

To be honest and when we speak.

00:29:20 --> 00:29:21

And to be trustworthy with what we are

00:29:21 --> 00:29:23

trust entrusted with. Well, Surat Al Raheem, he

00:29:23 --> 00:29:24

sees that he's going back to what he

00:29:24 --> 00:29:26

talked about the beginning of his ring. He's

00:29:26 --> 00:29:27

mirroring it. This is a a a this

00:29:27 --> 00:29:30

is an amazing skill. You point out all

00:29:30 --> 00:29:31

the bad things, now he's mirroring what he

00:29:31 --> 00:29:33

was they were commanded by the prophet alaihis

00:29:33 --> 00:29:35

salaam to do the opposite and to strengthen

00:29:35 --> 00:29:37

the the the relationships of kin.

00:29:38 --> 00:29:40

To be good neighbors. Everything he talked about

00:29:40 --> 00:29:41

at the at the top.

00:29:42 --> 00:29:42

Right?

00:29:50 --> 00:29:52

And just hold back from from any everything

00:29:52 --> 00:29:54

that is everything that is sacred and from

00:29:54 --> 00:29:57

blood, meaning from, from killing one another.

00:29:59 --> 00:30:00

And he told us to stay away from

00:30:00 --> 00:30:02

we just talked about at the top.

00:30:04 --> 00:30:05

And to speak that which is which is

00:30:05 --> 00:30:08

which is untrue. And he's used he added

00:30:08 --> 00:30:09

he put that there

00:30:10 --> 00:30:11

as if to tell the king, as I

00:30:11 --> 00:30:13

stand here, I do not speak to you

00:30:14 --> 00:30:15

because I was told not to. I only

00:30:15 --> 00:30:17

speak the truth. I only say that which

00:30:17 --> 00:30:19

I know is is appropriate and proper testimony.

00:30:21 --> 00:30:22

And to take and and and to take

00:30:22 --> 00:30:23

the the wealth of the

00:30:24 --> 00:30:26

So we believed in him. So we believed

00:30:26 --> 00:30:26

him.

00:30:27 --> 00:30:28

And then we believed in him.

00:30:29 --> 00:30:31

So both, we believed him and we believed

00:30:31 --> 00:30:34

in him. He got both from us. Not

00:30:34 --> 00:30:36

just we believed in him, but we also

00:30:36 --> 00:30:39

believed what he told us. We accepted what

00:30:39 --> 00:30:40

he he gave us this and we accepted

00:30:40 --> 00:30:42

the teachings, and we believed in what he

00:30:42 --> 00:30:43

was teachings.

00:30:44 --> 00:30:46

So that's the third part. What the prophet

00:30:46 --> 00:30:48

did what he came and what he changed.

00:30:48 --> 00:30:49

He didn't talk about

00:30:49 --> 00:30:51

none of none of the none of our

00:30:51 --> 00:30:53

kind of Islam al Khams. None of them.

00:31:04 --> 00:31:06

Things that we waste, you know, hours upon

00:31:06 --> 00:31:09

no. Sorry. Years upon years just fighting over.

00:31:09 --> 00:31:11

None of that. Just the basics. I swear

00:31:11 --> 00:31:14

to almighty Allah that if we just went

00:31:14 --> 00:31:15

back to these basics today as Muslims, we

00:31:15 --> 00:31:18

would we would we would turn things around.

00:31:18 --> 00:31:19

Let's see if we can if we can

00:31:19 --> 00:31:21

if we can, start being honest.

00:31:22 --> 00:31:23

Let's see if we can start being truly

00:31:23 --> 00:31:24

trustworthy.

00:31:24 --> 00:31:26

Let's see if we can strengthen the relations

00:31:27 --> 00:31:29

of kin within our families. Let's see if

00:31:29 --> 00:31:30

we can be better neighbors.

00:31:31 --> 00:31:32

Let's see if we can

00:31:33 --> 00:31:34

hold back on

00:31:34 --> 00:31:36

and harming other people. Let's see if we

00:31:36 --> 00:31:38

can completely remove Faisha from our community and

00:31:38 --> 00:31:40

from our from our from our youth. Let's

00:31:40 --> 00:31:43

see if we can stop giving false testimony.

00:31:43 --> 00:31:45

Let's see if we can stop playing around

00:31:45 --> 00:31:47

with inheritance and taking that which is not

00:31:47 --> 00:31:48

ours. Let's see if we can just do

00:31:48 --> 00:31:50

that. Let's just do that as a community

00:31:50 --> 00:31:51

will lie for a couple of decades.

00:31:52 --> 00:31:53

And then we'll we'll sit down and we'll

00:31:53 --> 00:31:54

argue about,

00:31:55 --> 00:31:57

being wealth or, or or or.

00:31:58 --> 00:31:59

We can talk about that piece. We can

00:31:59 --> 00:32:01

figure out. Let's just focus on the basics.

00:32:01 --> 00:32:03

On the basis because the basics are what

00:32:03 --> 00:32:05

made the prophet what is what made that

00:32:05 --> 00:32:07

first generation who they were.

00:32:07 --> 00:32:09

The beauty of these of these teachings that

00:32:09 --> 00:32:11

the that the Jafar points out here is

00:32:11 --> 00:32:12

that they were transformative.

00:32:13 --> 00:32:15

They transformed this a community.

00:32:16 --> 00:32:17

They were no longer the same people because

00:32:18 --> 00:32:19

and this is goes back to one of

00:32:19 --> 00:32:19

the

00:32:20 --> 00:32:21

this becomes

00:32:21 --> 00:32:23

Islam Islam. What did the prophet alaihi wasalam

00:32:23 --> 00:32:25

come to he had to bring Islam. He

00:32:25 --> 00:32:27

had to come he bring reform. So in

00:32:27 --> 00:32:29

order for that to be reformed, there has

00:32:29 --> 00:32:30

to be an acknowledgement of what's not going

00:32:30 --> 00:32:31

right

00:32:31 --> 00:32:33

and what is the alternative.

00:32:33 --> 00:32:35

Let's make that leap. Let's make that leap.

00:32:36 --> 00:32:38

Let's stop let's stop. Let's stop. Let's stop.

00:32:39 --> 00:32:41

Let's stop lying. Let's stop, you know,

00:32:42 --> 00:32:44

hurting one another and and and mistreating our

00:32:44 --> 00:32:47

neighbors and ruining our family, relationship. Let's just

00:32:47 --> 00:32:49

attires. Let's let's get rid of that. So

00:32:49 --> 00:32:52

he did get rid of that That's why

00:32:52 --> 00:32:54

the the Sahaba elevated in their status and

00:32:54 --> 00:32:56

in their lives. That's why Islam became what

00:32:56 --> 00:32:56

it is.

00:32:57 --> 00:32:58

The 4th

00:32:59 --> 00:33:00

now he tells that he can tell him

00:33:00 --> 00:33:01

what happened after that occurred.

00:33:02 --> 00:33:03

So he's telling him a story, basically.

00:33:05 --> 00:33:07

And then our people and he uses all

00:33:07 --> 00:33:08

the right words,

00:33:09 --> 00:33:10

He did not make

00:33:10 --> 00:33:11

his

00:33:12 --> 00:33:12

enemy.

00:33:16 --> 00:33:18

You it's a it's it's amazing.

00:33:19 --> 00:33:21

They had mistreated the Muslims so badly

00:33:22 --> 00:33:24

that it wasn't very difficult for for Ja'far

00:33:24 --> 00:33:26

al Hussein. You see that sleeve bag sitting

00:33:26 --> 00:33:28

right beside you there? That piece of and

00:33:28 --> 00:33:30

hit all the people who are like him?

00:33:30 --> 00:33:31

This is what they didn't know if he

00:33:31 --> 00:33:33

didn't do that. Doing that would also make

00:33:33 --> 00:33:35

it difficult for the king to side with

00:33:35 --> 00:33:36

him. That's his friend.

00:33:37 --> 00:33:39

And it makes them fee it makes him

00:33:39 --> 00:33:40

and the Muslims seem

00:33:41 --> 00:33:42

hateful and disgruntled

00:33:43 --> 00:33:44

and petty. So he said,

00:33:46 --> 00:33:47

and our people, our tribe,

00:33:47 --> 00:33:50

they they transgressed over our rights. That's why

00:33:50 --> 00:33:51

our people.

00:33:53 --> 00:33:54

And they tortured us.

00:33:57 --> 00:33:58

So that we could go back and regress

00:33:58 --> 00:34:00

to worshiping to worshiping,

00:34:01 --> 00:34:02

idols and rock.

00:34:03 --> 00:34:05

And once they fully oppressed us,

00:34:06 --> 00:34:08

they made it difficult for us to live.

00:34:10 --> 00:34:12

And they started to stop us from being

00:34:12 --> 00:34:14

able to practice our religion. See, he didn't

00:34:14 --> 00:34:15

use one bad word.

00:34:16 --> 00:34:18

He did not say one bad word about

00:34:18 --> 00:34:19

them. Even though they did all, he described

00:34:19 --> 00:34:20

what occurred

00:34:20 --> 00:34:21

but did not say a bad word. He

00:34:21 --> 00:34:22

said,

00:34:22 --> 00:34:25

our people, our tribe, our family, when they

00:34:25 --> 00:34:26

did this to us.

00:34:26 --> 00:34:28

It's a very intelligent move.

00:34:29 --> 00:34:31

It's as if he's telling Najashi, well, the

00:34:31 --> 00:34:34

lovely person beside you there, my family my

00:34:34 --> 00:34:35

my family, this is what he did to

00:34:35 --> 00:34:39

me. He basically he he transgressed and he

00:34:39 --> 00:34:41

tortured and he oppressed and he took away

00:34:41 --> 00:34:42

my right to practice when he did. This

00:34:42 --> 00:34:44

is what he did to me. The 5th

00:34:44 --> 00:34:44

one.

00:34:46 --> 00:34:47

This is where he gives,

00:34:49 --> 00:34:50

Yayi Najashi

00:34:50 --> 00:34:52

a little bit something for himself,

00:34:52 --> 00:34:54

something for the king. He's a king at

00:34:54 --> 00:34:56

the end. Right? He's a king. He needs

00:34:56 --> 00:34:58

he's a so far, no words of praise.

00:34:58 --> 00:35:00

Right? He's not there.

00:35:00 --> 00:35:02

Any other person standing in front of a

00:35:02 --> 00:35:03

king, he will start with what?

00:35:04 --> 00:35:05

Oh, great king.

00:35:09 --> 00:35:11

Yeah. You start you start basically going down

00:35:11 --> 00:35:12

this long road of talking about all of

00:35:12 --> 00:35:14

the titles of this king, and you are

00:35:14 --> 00:35:16

the most and you are this and you

00:35:16 --> 00:35:18

are that, and and we are here.

00:35:21 --> 00:35:22

We're all here, servants

00:35:22 --> 00:35:24

of your court and of your nothing.

00:35:25 --> 00:35:28

He just Jaffa didn't it's it's sometimes, it

00:35:28 --> 00:35:30

was worthy to notice what he didn't do.

00:35:31 --> 00:35:33

It's worth noticing what he didn't do.

00:35:33 --> 00:35:34

Kings

00:35:34 --> 00:35:37

don't really appreciate that stuff. We think they

00:35:37 --> 00:35:38

do, but they don't because they hear it

00:35:38 --> 00:35:40

all the time. Right? They don't appreciate someone

00:35:40 --> 00:35:41

rude.

00:35:41 --> 00:35:43

Someone who is cocky and arrogant, they don't

00:35:43 --> 00:35:45

like that. So Jafar had to get that

00:35:45 --> 00:35:47

balance where he was confident and respectful,

00:35:47 --> 00:35:49

but he didn't come off as a suck

00:35:49 --> 00:35:51

up. He didn't come there basically groveling on

00:35:51 --> 00:35:53

the ground, but begging for anything, nor did

00:35:53 --> 00:35:55

he come in, you know, looking down on

00:35:55 --> 00:35:56

the king and speaking to him as if

00:35:56 --> 00:35:57

he was no. He came in with the

00:35:57 --> 00:35:59

right tone, He didn't waste the king's time

00:35:59 --> 00:36:00

with all of this other

00:36:02 --> 00:36:04

clutter that didn't wasn't going to help.

00:36:05 --> 00:36:06

But then he gave him something because you

00:36:06 --> 00:36:08

have to it's something he gave him was

00:36:08 --> 00:36:09

was exactly

00:36:09 --> 00:36:12

wasn't was perfectly positioned in this whole story

00:36:12 --> 00:36:13

right at the end. And after all that

00:36:13 --> 00:36:16

happened, after they mistreated us, after they

00:36:17 --> 00:36:19

oppressed us, and after they took away our

00:36:19 --> 00:36:21

rights to to practice our faith,

00:36:23 --> 00:36:24

our prophet told us,

00:36:24 --> 00:36:26

go to Habasha.

00:36:26 --> 00:36:28

Because in Habasha, there's a king

00:36:28 --> 00:36:31

who no one gets oppressed in his court.

00:36:34 --> 00:36:37

Now the king is sitting there feeling

00:36:38 --> 00:36:40

I don't wanna say this is manipulation, but

00:36:40 --> 00:36:41

it's it's borderline.

00:36:42 --> 00:36:44

I wanna say that Joplin manipulated, but it

00:36:44 --> 00:36:46

comes really close.

00:36:46 --> 00:36:48

He set this up where the king couldn't

00:36:48 --> 00:36:50

yeah. The king was in a had to

00:36:50 --> 00:36:51

appreciate

00:36:51 --> 00:36:53

the genius of this 21 year old giving

00:36:53 --> 00:36:55

him this talk. 2 minutes. It takes 2

00:36:55 --> 00:36:56

minutes. Tick no. It doesn't take it doesn't.

00:36:56 --> 00:36:57

I read it for you. I usually get

00:36:57 --> 00:37:00

people to to yeah. I the, the timing

00:37:00 --> 00:37:01

when I read it. I read it for

00:37:01 --> 00:37:02

you in 40 seconds, but I'm quick. So

00:37:02 --> 00:37:03

let's say he does it in a minute

00:37:03 --> 00:37:05

and a half. Not even 2 minutes. 2

00:37:05 --> 00:37:07

minute not even 2 minutes of saying this

00:37:07 --> 00:37:09

all of this. But the king is listening.

00:37:09 --> 00:37:10

Then he says,

00:37:11 --> 00:37:13

so we obeyed obeyed him and left towards

00:37:13 --> 00:37:14

your country.

00:37:16 --> 00:37:18

And we are showing interest in being

00:37:18 --> 00:37:19

within your protection.

00:37:20 --> 00:37:20

And

00:37:21 --> 00:37:22

we have the hope

00:37:23 --> 00:37:24

that we will not be oppressed in your

00:37:24 --> 00:37:24

court.

00:37:28 --> 00:37:29

Seal the deal.

00:37:30 --> 00:37:31

No. Yeah. Beyond

00:37:31 --> 00:37:34

beyond this is, the king was that's it.

00:37:34 --> 00:37:36

The king was was was won over a

00:37:36 --> 00:37:37

100 times.

00:37:38 --> 00:37:40

There were so many he he would he

00:37:40 --> 00:37:42

I mean, you know, when they say, you

00:37:42 --> 00:37:44

had me at, at high and that's what

00:37:44 --> 00:37:45

the this king is like, I know I

00:37:45 --> 00:37:47

was already I was sold when you told

00:37:47 --> 00:37:47

me

00:37:49 --> 00:37:51

I was already ready. Everything he built upon,

00:37:52 --> 00:37:54

and his talk was just adding to his

00:37:54 --> 00:37:56

merits, and the king was listening to this

00:37:56 --> 00:37:56

story.

00:37:57 --> 00:37:59

This well put together story, very clear, very

00:37:59 --> 00:38:02

concise. He didn't know jargon, didn't use terminology

00:38:02 --> 00:38:05

that the guy couldn't understand, didn't use words

00:38:05 --> 00:38:07

that the nomenclature that the the king would

00:38:07 --> 00:38:08

stand there, like, what does that mean? He

00:38:08 --> 00:38:10

did the king didn't have to make ask

00:38:10 --> 00:38:12

for any clarifications about anything. It was very

00:38:12 --> 00:38:14

clear. It was not condescending. It didn't push

00:38:14 --> 00:38:16

any buttons. He didn't over praise the prophet

00:38:16 --> 00:38:18

to the point where the king could not

00:38:18 --> 00:38:20

I need to feel good, and he left

00:38:20 --> 00:38:22

the king with something to feel that my

00:38:22 --> 00:38:24

our prophet actually has a says something about

00:38:24 --> 00:38:26

you. He said something about well, now the

00:38:26 --> 00:38:27

king will forever be stuck with this. He

00:38:27 --> 00:38:29

can't he can't disappoint.

00:38:30 --> 00:38:31

He can't disappoint. If you come up to

00:38:31 --> 00:38:32

someone and say that, it is you can't

00:38:32 --> 00:38:33

think

00:38:33 --> 00:38:35

no. I was told, you're he will be

00:38:35 --> 00:38:37

whatever the after comes, I was told that's

00:38:37 --> 00:38:39

what he's going to be for the disappoint

00:38:39 --> 00:38:41

the human being. He he just it's hard,

00:38:41 --> 00:38:42

especially if the person who said it I

00:38:42 --> 00:38:42

love,

00:38:47 --> 00:38:49

the prophet alaihis salam. He taught Jafar to

00:38:49 --> 00:38:49

do this.

00:38:50 --> 00:38:51

He taught. I know. I'll I'll tell you

00:38:51 --> 00:38:52

why I know he taught him to do

00:38:52 --> 00:38:53

it. Because he did it all the time,

00:38:53 --> 00:38:55

alaihis salam. I'll tell you the Hadith in

00:38:55 --> 00:38:55

in a Muslim

00:38:56 --> 00:38:58

where Abdullah ibn Abdul Khattab says

00:38:59 --> 00:39:00

when I was young

00:39:05 --> 00:39:07

Meaning, they talked about me in front of

00:39:07 --> 00:39:07

the prophet

00:39:08 --> 00:39:10

He was young. He's maybe 10 or 12

00:39:10 --> 00:39:10

or something.

00:39:14 --> 00:39:15

Good man.

00:39:17 --> 00:39:19

Only if he prayed a little bit more

00:39:22 --> 00:39:24

I have not missed the night till this

00:39:24 --> 00:39:25

moment. He was telling this hadith when he

00:39:25 --> 00:39:26

was his eighties.

00:39:28 --> 00:39:29

Until this day, I have not missed one

00:39:29 --> 00:39:30

night.

00:39:31 --> 00:39:33

You throw something in just to encourage someone.

00:39:33 --> 00:39:36

So this encouragement meant something to the king.

00:39:36 --> 00:39:37

The king heard all this. Now, of course,

00:39:37 --> 00:39:38

everyone's standing waiting for,

00:39:39 --> 00:39:41

for for what's going to come next.

00:39:42 --> 00:39:44

Ja'far felt he did a good job. Everyone's

00:39:44 --> 00:39:45

standing there. They're holding on because

00:39:46 --> 00:39:48

is there. He's close. He's a friend. All

00:39:48 --> 00:39:48

the,

00:39:49 --> 00:39:50

all the people in the court, by the

00:39:50 --> 00:39:51

way, aren't listening.

00:39:51 --> 00:39:53

They're they're looking at all of the, silks

00:39:53 --> 00:39:55

and the whatever whatever

00:39:55 --> 00:39:57

gave them. The only one listening was the

00:39:57 --> 00:39:57

king.

00:39:58 --> 00:39:59

So what did he say?

00:40:02 --> 00:40:03

So he says,

00:40:06 --> 00:40:08

You have something from what your prophet has

00:40:08 --> 00:40:10

from god. Like, what did what did he

00:40:10 --> 00:40:12

what did God teach him? Give me something.

00:40:12 --> 00:40:14

That's how much he was sold.

00:40:15 --> 00:40:16

He wasn't like, okay.

00:40:17 --> 00:40:18

Fair. You guys can leave. Let me let

00:40:18 --> 00:40:20

me chat with Amor here and see what

00:40:20 --> 00:40:21

we're gonna do about this. No. No. No.

00:40:22 --> 00:40:24

No. Okay. Very well. Very well presented. Well

00:40:24 --> 00:40:26

said. Alright. I can I can I can

00:40:26 --> 00:40:28

get this, but I have some follow-up questions

00:40:28 --> 00:40:29

for you in terms of no? No. No.

00:40:29 --> 00:40:31

No. All that could have happened.

00:40:32 --> 00:40:34

Yeah. But, you know, it's your people or

00:40:34 --> 00:40:36

what exactly is it? No. No. No. None

00:40:36 --> 00:40:38

of these questions. No follow-up. No objection. No

00:40:38 --> 00:40:39

pushback.

00:40:40 --> 00:40:42

No. No. No. He his follow-up question was,

00:40:42 --> 00:40:44

tell me, do you have anything that your

00:40:44 --> 00:40:46

prophet brought from Allah subhanahu wa ta'ala to

00:40:46 --> 00:40:48

share with me? Can you give me some

00:40:48 --> 00:40:50

revelation? Give me revelation. I wanna hear revelation

00:40:50 --> 00:40:51

from your prophet.

00:40:52 --> 00:40:54

What were they given just before they left?

00:40:55 --> 00:40:57

Now you know why. Why just before they

00:40:57 --> 00:40:59

went to Abyssinia, the Habasha, the prophet, alayhis

00:40:59 --> 00:41:01

sal, was given to Suraj, Kahf and Marim.

00:41:01 --> 00:41:04

Jafar memorized both. Got on the boat and

00:41:04 --> 00:41:04

left.

00:41:05 --> 00:41:06

Got on the boat and left.

00:41:08 --> 00:41:10

No. They they learned later on why. It

00:41:10 --> 00:41:12

was more than just this. But now he

00:41:12 --> 00:41:13

stands there, like, yep.

00:41:13 --> 00:41:15

I told him he was ready. Jafar was

00:41:15 --> 00:41:16

supposed fully ready.

00:41:17 --> 00:41:19

Aside from him being ready passionate and compassionately

00:41:19 --> 00:41:21

and and and personally for his love of

00:41:21 --> 00:41:23

what Islam did for him. This is what

00:41:23 --> 00:41:24

Islam did for Ja'far, by the way. And

00:41:24 --> 00:41:26

when you read that, this kutba, this amazing

00:41:26 --> 00:41:28

kutba you know, I talked for an hour

00:41:28 --> 00:41:30

here on no one listens to a word

00:41:30 --> 00:41:32

ice, and that doesn't even matter. But Jafar,

00:41:32 --> 00:41:34

in 2 minutes, he gives a kutba that

00:41:34 --> 00:41:36

is that is that moves the king that

00:41:36 --> 00:41:38

moves the king. I can't I can't even

00:41:38 --> 00:41:39

move yeah. I moved my leg at the

00:41:39 --> 00:41:40

end of it. Yeah. He he moves the

00:41:40 --> 00:41:41

king.

00:41:41 --> 00:41:43

This is how important this was. This is

00:41:43 --> 00:41:44

how meaningful this was, but it was also

00:41:44 --> 00:41:46

reflective on how he felt. Like, you don't

00:41:46 --> 00:41:48

understand how we were before.

00:41:48 --> 00:41:50

Like, I came to the world and and

00:41:50 --> 00:41:51

and this is how people were living.

00:41:52 --> 00:41:55

They're worshiping rocks. They were ruining their family

00:41:55 --> 00:41:57

ties. They were they were eating corpses. They

00:41:57 --> 00:41:59

were performing.

00:41:59 --> 00:42:01

It was horrible. And then this man came,

00:42:01 --> 00:42:03

this man that we know well, that is

00:42:03 --> 00:42:06

honest and and and good and moral. And

00:42:06 --> 00:42:07

he came and he told us, here's how

00:42:07 --> 00:42:08

the here's a better way to live. And

00:42:08 --> 00:42:10

he and he fixed these things, so we

00:42:10 --> 00:42:12

did it. And our lives got better. But

00:42:12 --> 00:42:13

then we were oppressed by our own people

00:42:13 --> 00:42:15

to the point where we couldn't live anymore.

00:42:15 --> 00:42:16

So he told us, leave. Go to this

00:42:16 --> 00:42:18

place. You you'll find some justice there. So

00:42:18 --> 00:42:20

he came to you hoping to find justice.

00:42:20 --> 00:42:21

He was sold. But this is what he

00:42:21 --> 00:42:22

felt,

00:42:22 --> 00:42:23

It meant something.

00:42:23 --> 00:42:25

So he asked him, tell me, do you

00:42:25 --> 00:42:26

have something from what Allah

00:42:27 --> 00:42:29

or from what your lord sent your prophet?

00:42:29 --> 00:42:29

So

00:42:31 --> 00:42:32

he

00:42:34 --> 00:42:34

stood

00:42:36 --> 00:42:37

there

00:44:11 --> 00:44:12

And at that point,

00:44:13 --> 00:44:14

the sound

00:44:14 --> 00:44:17

of or the noise of the of the

00:44:17 --> 00:44:19

sobbing that was occurring in the court caused

00:44:19 --> 00:44:20

Jafar to stop reciting.

00:44:21 --> 00:44:22

He had to stop

00:44:23 --> 00:44:25

because the king was crying and all of

00:44:25 --> 00:44:27

those who are sitting beside him in his

00:44:27 --> 00:44:29

court looking at their silks were in tears.

00:44:29 --> 00:44:32

As they heard the beautiful words of Allah

00:44:32 --> 00:44:34

speaking of Maryam

00:44:36 --> 00:44:38

speaking of, of of the virgin Mary.

00:44:39 --> 00:44:40

And remember

00:44:40 --> 00:44:42

and remind them within the book of Miriam.

00:44:44 --> 00:44:45

When she took an oath on herself to

00:44:45 --> 00:44:47

serve her lord, so she went to the

00:44:47 --> 00:44:49

eastern part of Baytin al Maqdis of of

00:44:49 --> 00:44:49

Al Aqsa.

00:44:51 --> 00:44:54

She put a barrier between herself and between

00:44:54 --> 00:44:54

them.

00:44:55 --> 00:44:56

So she would worship Allah

00:44:57 --> 00:44:58

in in in isolation.

00:44:59 --> 00:45:01

So we sent our holy spirit to her

00:45:01 --> 00:45:03

in the form of a human being.

00:45:04 --> 00:45:06

She said when she saw him, I seek

00:45:06 --> 00:45:08

refuge in the most merciful if you have

00:45:08 --> 00:45:11

any piety in you. He said, exclusively, I

00:45:11 --> 00:45:13

am nothing but the messenger of your lord

00:45:13 --> 00:45:16

to you to offer you a beautiful son.

00:45:17 --> 00:45:19

She said, how is it that I'm going

00:45:19 --> 00:45:20

to have a son and I have never

00:45:20 --> 00:45:22

been touched by a human being in my

00:45:22 --> 00:45:22

life?

00:45:23 --> 00:45:23

He said,

00:45:24 --> 00:45:25

that is what he said,

00:45:26 --> 00:45:27

meaning

00:45:30 --> 00:45:32

Allah. That's what your lord said.

00:45:33 --> 00:45:34

It is simple for me. And we will

00:45:34 --> 00:45:35

make him

00:45:36 --> 00:45:39

a sign for people and an act of

00:45:39 --> 00:45:40

mercy and compassion,

00:45:41 --> 00:45:43

and it is something that was long before

00:45:43 --> 00:45:45

you predestined for you.

00:45:46 --> 00:45:47

So

00:45:47 --> 00:45:49

she became pregnant with him. So she took

00:45:49 --> 00:45:52

herself to a faraway space where no one

00:45:52 --> 00:45:52

could see her.

00:45:54 --> 00:45:56

And the moment of her labor labor

00:45:57 --> 00:45:59

brought her to a palm tree where she

00:45:59 --> 00:46:01

lay there in pain saying, I wished I

00:46:01 --> 00:46:03

died before this moment. I wish I never

00:46:03 --> 00:46:05

lived. I wish I was never a person.

00:46:06 --> 00:46:08

So she heard someone calling her from under

00:46:08 --> 00:46:10

her saying, don't be sad.

00:46:10 --> 00:46:12

Your lord will make this easy for you.

00:46:13 --> 00:46:15

And take the palm tree branch

00:46:15 --> 00:46:16

and shake it,

00:46:17 --> 00:46:20

and dates will fall, and you will eat.

00:46:20 --> 00:46:23

So eat and drink and feel good.

00:46:23 --> 00:46:25

And may you find the ease of your

00:46:25 --> 00:46:27

eye, the cool of your eye.

00:46:28 --> 00:46:30

And if anyone comes and asks you who

00:46:30 --> 00:46:30

this is,

00:46:31 --> 00:46:31

then

00:46:32 --> 00:46:34

abstain from speaking. They used to do a

00:46:34 --> 00:46:36

song from speaking. We used we don't do

00:46:36 --> 00:46:37

a song from speaking in our ummah. But

00:46:37 --> 00:46:39

back then, they would have one of the

00:46:39 --> 00:46:41

acts of worship is is a vow of

00:46:41 --> 00:46:42

silence. They wouldn't say anything.

00:46:43 --> 00:46:44

They don't speak to anyone.

00:46:45 --> 00:46:46

So she came to the to to her

00:46:46 --> 00:46:47

people with her son.

00:46:48 --> 00:46:50

They all said, oh, Mariam, you have done

00:46:50 --> 00:46:51

something wicked.

00:46:51 --> 00:46:54

Oh, sister of Harun. Sister of Harun is

00:46:54 --> 00:46:56

a way of, Harun alayhi salaam was known

00:46:56 --> 00:46:58

to be pious. So it's like saying, oh,

00:46:58 --> 00:47:00

the one who we thought was always pious.

00:47:00 --> 00:47:03

That's what means. The person who who acted

00:47:03 --> 00:47:04

like he was so pious.

00:47:04 --> 00:47:07

Your father was never a person who deserved

00:47:07 --> 00:47:08

to have this done to him, meaning you

00:47:08 --> 00:47:10

bring to the world a bastard child. Your

00:47:10 --> 00:47:13

father did not did not do anything to

00:47:13 --> 00:47:15

to to deserve this.

00:47:16 --> 00:47:18

And your mother was not a prostitute. Why

00:47:18 --> 00:47:20

did you do this? Your parents were good

00:47:20 --> 00:47:21

people. Why are you bring why are you

00:47:21 --> 00:47:23

shaming like this? Shaming them like this. So

00:47:23 --> 00:47:24

she pointed to him.

00:47:25 --> 00:47:27

And they said, how is it that we're

00:47:27 --> 00:47:28

going to speak to a child that is

00:47:28 --> 00:47:29

still

00:47:30 --> 00:47:31

who is still an infant?

00:47:32 --> 00:47:33

And they were sobbing.

00:47:34 --> 00:47:35

They were crying. He didn't he didn't finish

00:47:35 --> 00:47:36

it.

00:47:36 --> 00:47:37

He finished it the next day, but he

00:47:37 --> 00:47:39

didn't finish it that day.

00:47:40 --> 00:47:41

So we had to calm down as the

00:47:41 --> 00:47:42

king continued to cry.

00:48:02 --> 00:48:04

So he said after he and his, his

00:48:04 --> 00:48:06

aside, he cried, he turned to Amr ibn

00:48:06 --> 00:48:08

Aza's friend. He said, look.

00:48:09 --> 00:48:11

The source of these words

00:48:11 --> 00:48:13

and the source of what Aisha said, it

00:48:13 --> 00:48:15

comes from the same it's the same source.

00:48:15 --> 00:48:17

It comes from the same light. Mishka is

00:48:17 --> 00:48:18

a source of light. It comes from the

00:48:18 --> 00:48:19

same light.

00:48:20 --> 00:48:22

Go back go back to where you came

00:48:22 --> 00:48:24

from. I will never give them to you.

00:48:24 --> 00:48:26

I will never hand them over to you

00:48:26 --> 00:48:26

ever again.

00:48:28 --> 00:48:30

And Amr went to his,

00:48:30 --> 00:48:33

to his, quarters. That night, he was gonna

00:48:33 --> 00:48:33

stay, obviously.

00:48:34 --> 00:48:36

And Ja'far and the Muslims went back.

00:48:38 --> 00:48:39

So. Yeah. One nothing.

00:48:40 --> 00:48:41

One nothing Ja'far

00:48:42 --> 00:48:42

and the Muslims.

00:48:43 --> 00:48:45

Amr if you think Amr is going to

00:48:45 --> 00:48:46

give up that easily, then you don't know

00:48:46 --> 00:48:49

Amr bin Aas very well. So he goes,

00:48:49 --> 00:48:50

like, fine.

00:48:50 --> 00:48:51

So he's smart. He's like, I'm not gonna

00:48:52 --> 00:48:54

I can see the king is fully

00:48:54 --> 00:48:56

sold on all of this, so I'm not

00:48:56 --> 00:48:57

going to I'm not going to poke them.

00:48:57 --> 00:48:59

I'm not gonna try and I mean, I'll

00:48:59 --> 00:49:01

let him let this wear off. By the

00:49:01 --> 00:49:02

morning, it'll be it'll it'll wear off. I'll

00:49:02 --> 00:49:04

come back again. Because he had ideas. Like,

00:49:04 --> 00:49:06

I'm not gonna do it now. It's smart

00:49:06 --> 00:49:07

when you're debating.

00:49:07 --> 00:49:10

If someone's already sold on something, don't don't

00:49:10 --> 00:49:13

challenge it then. Give it some time. All

00:49:13 --> 00:49:15

beliefs wear off eventually or, they they're weakened,

00:49:15 --> 00:49:17

so you can always come back later. So

00:49:17 --> 00:49:18

Anurag Laas was smart in that. He's like,

00:49:18 --> 00:49:19

I'll I'll give it.

00:49:19 --> 00:49:21

The next day, he comes back in the

00:49:21 --> 00:49:22

morning. He has a,

00:49:23 --> 00:49:25

he has like a little bomb. He's ready

00:49:25 --> 00:49:27

to to throw in the in the middle,

00:49:27 --> 00:49:29

a fitna bomb that he's gonna throw in.

00:49:29 --> 00:49:31

So he tells the king, by the way,

00:49:32 --> 00:49:33

I don't know if you know.

00:49:37 --> 00:49:39

They say something horrific about Asa.

00:49:39 --> 00:49:42

Something horrible about Jesus. What is it? I

00:49:42 --> 00:49:43

can't say it myself. You have to call

00:49:43 --> 00:49:44

them in.

00:49:45 --> 00:49:47

Right? He's smart. Now the king, while he

00:49:47 --> 00:49:49

waits for Jafar to come back, he's getting

00:49:49 --> 00:49:50

all angry.

00:49:51 --> 00:49:53

So all of the, effort Jafar put in

00:49:53 --> 00:49:55

is almost being used up because now the

00:49:55 --> 00:49:56

king is sitting there. What what did they

00:49:56 --> 00:49:58

say? What would they dare say about Isai?

00:49:58 --> 00:50:00

And now he's getting all angry and worked

00:50:00 --> 00:50:02

up on the inside and doesn't take an

00:50:02 --> 00:50:03

hour for Jaffa to be brought from wherever

00:50:03 --> 00:50:05

he is when he comes in. So Jaffa

00:50:05 --> 00:50:06

comes in.

00:50:07 --> 00:50:08

So he tells him,

00:50:12 --> 00:50:14

I was told that your prophet has a

00:50:14 --> 00:50:15

horrible,

00:50:15 --> 00:50:17

narrative on who Jesus is. So what is

00:50:17 --> 00:50:18

it that he says?

00:50:18 --> 00:50:20

In the books of Sila, all of them

00:50:20 --> 00:50:22

kind of, had the same wording.

00:50:25 --> 00:50:27

So I made I made the intention of,

00:50:27 --> 00:50:28

of telling the truth, of just saying it

00:50:28 --> 00:50:30

as it is. I'm not gonna, you know,

00:50:30 --> 00:50:32

sugarcoat any of it. Just say it as

00:50:32 --> 00:50:32

it is.

00:50:33 --> 00:50:34

So what he did was

00:50:35 --> 00:50:37

is he he said these and he recited

00:50:37 --> 00:50:40

the the the the remaining piece

00:50:40 --> 00:50:42

of the Surah that he had of of

00:50:42 --> 00:50:44

the story, right, that he had not recited.

00:50:44 --> 00:50:46

So he told him,

00:50:48 --> 00:50:50

we say about him what our prophet has

00:50:50 --> 00:50:52

brought to us from Allah to say about

00:50:52 --> 00:50:52

him.

00:50:59 --> 00:51:01

He is the servant of Allah. He is

00:51:01 --> 00:51:03

the messenger of Allah. He is the word

00:51:03 --> 00:51:05

of Allah that he gave Mariam,

00:51:05 --> 00:51:06

the virgin Mary on that night, and he

00:51:06 --> 00:51:08

is the spirit of Allah.

00:51:22 --> 00:51:23

He recites,

00:51:23 --> 00:51:25

recites these verse verses. He continues what he

00:51:25 --> 00:51:26

was doing before.

00:51:27 --> 00:51:29

When they pointed to Jesus and everyone was

00:51:29 --> 00:51:31

he stopped. Everyone was crying. He stopped.

00:51:31 --> 00:51:33

He stopped strategically as well to kinda not

00:51:33 --> 00:51:35

ruin the then he continued. He said what

00:51:35 --> 00:51:38

he said well, Issa said at infancy, I

00:51:38 --> 00:51:39

am the servant of Allah.

00:51:40 --> 00:51:41

He gave me his book and he made

00:51:41 --> 00:51:43

me a prophet. And he made me blessed

00:51:43 --> 00:51:44

wherever I go. And he told me to

00:51:44 --> 00:51:48

engage and embrace worship and giving zakah for

00:51:48 --> 00:51:49

as long as I live.

00:51:51 --> 00:51:52

So the Najashi

00:51:55 --> 00:51:56

so he was sitting.

00:51:57 --> 00:51:59

So he he slammed.

00:52:01 --> 00:52:03

Is not necessarily the the earth under his

00:52:03 --> 00:52:05

feet. Because when he sings, kings would sit,

00:52:05 --> 00:52:07

they would sit in a, in chairs that

00:52:07 --> 00:52:10

were carved for them within rock or within.

00:52:10 --> 00:52:11

So he hit what was beside him. So

00:52:11 --> 00:52:14

he slammed he slammed whatever was beside him.

00:52:14 --> 00:52:15

Yeah. It was it was which was earth.

00:52:15 --> 00:52:17

Yeah. And he was apart. So he slammed

00:52:17 --> 00:52:18

it with his hand.

00:52:18 --> 00:52:20

And they took a,

00:52:21 --> 00:52:22

a stick that he carried, like, his his

00:52:22 --> 00:52:23

cane.

00:52:24 --> 00:52:25

And he put it and he and he

00:52:25 --> 00:52:26

drew a line in the ground.

00:52:31 --> 00:52:33

He drove a line. He said, what Isa

00:52:33 --> 00:52:35

said and what your prophet said.

00:52:35 --> 00:52:37

There is no difference just as like as

00:52:37 --> 00:52:38

if it's one line. He did not he

00:52:38 --> 00:52:40

did not leave the words that your prophet

00:52:40 --> 00:52:42

said outside of this line.

00:52:44 --> 00:52:44

All the,

00:52:45 --> 00:52:47

the priests and the I mean, cardinals and

00:52:47 --> 00:52:48

were sitting around him, they all started getting

00:52:48 --> 00:52:51

upset because they they were, I

00:52:52 --> 00:52:53

we don't know if they were Catholic or

00:52:53 --> 00:52:55

not, honestly. I looked into this. I wasn't

00:52:55 --> 00:52:56

able to figure it out. Historically, I wasn't

00:52:56 --> 00:52:57

able to figure it out whether they're actually

00:52:57 --> 00:52:59

Catholic or not, whether or whether they were,

00:52:59 --> 00:52:59

orthodox,

00:53:00 --> 00:53:02

because of different, back then, the process didn't

00:53:02 --> 00:53:04

exist. So it was either orthodox or Catholic.

00:53:05 --> 00:53:06

Most likely, they they had some degree of

00:53:06 --> 00:53:07

Catholicism,

00:53:07 --> 00:53:08

but it wasn't the full blown,

00:53:09 --> 00:53:11

Catholicism that existed in Europe at the time

00:53:11 --> 00:53:12

as far as I can tell, but I

00:53:12 --> 00:53:13

don't know for sure.

00:53:15 --> 00:53:16

And they started to to make all these

00:53:16 --> 00:53:19

noises because, they don't believe that. They believe

00:53:19 --> 00:53:20

Jesus to be, yeah, any the son of

00:53:20 --> 00:53:21

god or god

00:53:29 --> 00:53:31

who. Not only do we exalt Allah from

00:53:31 --> 00:53:33

these claims, but we also yeah. And he

00:53:33 --> 00:53:35

exalt Jesus from ever have said anything to

00:53:35 --> 00:53:36

do with that because he he's completely,

00:53:37 --> 00:53:38

sinless in this story.

00:53:39 --> 00:53:40

And then he said, the king, as as

00:53:40 --> 00:53:43

the noises started to become louder from all

00:53:43 --> 00:53:44

of his priests and the cardinals,

00:53:47 --> 00:53:49

You can you can make as much noise

00:53:49 --> 00:53:51

as you want. Make whatever noise that you

00:53:51 --> 00:53:51

want.

00:53:52 --> 00:53:53

It doesn't make a difference to me. That's

00:53:53 --> 00:53:54

what he's saying. I I know I know

00:53:54 --> 00:53:55

things for what they are.

00:53:58 --> 00:54:00

Go. You talk to the Jafar. Go. You

00:54:00 --> 00:54:01

are safe in my land.

00:54:05 --> 00:54:07

Whoever helps you will be rewarded, whoever harms

00:54:07 --> 00:54:09

you will be punished. That's what he told

00:54:09 --> 00:54:10

them.

00:54:14 --> 00:54:16

I would not take a mountain of gold

00:54:16 --> 00:54:18

to harm one of you. I

00:54:21 --> 00:54:22

don't take briberies in the in in the

00:54:22 --> 00:54:24

sovereignty that Allah gave me. And he gave

00:54:24 --> 00:54:27

'Amrul Bilal Aas everything back. He sent 'Amrul

00:54:27 --> 00:54:29

Bilal Aas and Ablakir Rabia back with everything

00:54:29 --> 00:54:30

he had.

00:54:34 --> 00:54:35

The prophecy of Muhammad

00:54:36 --> 00:54:38

when he told Ja'far, when he told them

00:54:38 --> 00:54:40

go, there's a, just king there, alas,

00:54:41 --> 00:54:42

as he said,

00:54:43 --> 00:54:44

And it took work from them. But as

00:54:44 --> 00:54:45

he said, as he predicted,

00:54:46 --> 00:54:47

exactly what occurred.

00:54:49 --> 00:54:51

A bunch of things would occur within,

00:54:51 --> 00:54:53

within the period. And I and I usually

00:54:53 --> 00:54:55

take a little bit longer when I talk

00:54:55 --> 00:54:57

about this part of sila, longer than you

00:54:57 --> 00:54:59

would mostly find, those who talk about sila

00:54:59 --> 00:55:01

take because I feel like it's a very,

00:55:02 --> 00:55:03

a very, relevant,

00:55:03 --> 00:55:04

piece,

00:55:05 --> 00:55:06

of of sila to us. I feel like

00:55:07 --> 00:55:09

the best example that we have for for

00:55:09 --> 00:55:09

our situation

00:55:10 --> 00:55:12

is this, is the Muslims who went to

00:55:12 --> 00:55:13

Habasha

00:55:13 --> 00:55:15

and what they had to establish there.

00:55:16 --> 00:55:16

And

00:55:17 --> 00:55:19

the most famous story that I just shared

00:55:19 --> 00:55:21

with you is a story that's based on

00:55:21 --> 00:55:23

their ability to represent their deen properly.

00:55:24 --> 00:55:26

Right? Everything that I shared with you so

00:55:26 --> 00:55:29

far in in Jafar's stance and his articulation,

00:55:29 --> 00:55:30

all that. If you zoom out a little

00:55:30 --> 00:55:31

bit, what that means really, if you look

00:55:31 --> 00:55:33

at this from a, you know, a more

00:55:33 --> 00:55:33

yanny,

00:55:34 --> 00:55:36

a social perspective, it was their ability

00:55:37 --> 00:55:40

to represent their deen, appropriately. Their ability to

00:55:40 --> 00:55:42

articulate what their deen was and also represent

00:55:42 --> 00:55:44

it properly. Because Because if they weren't representing

00:55:44 --> 00:55:45

it properly, then it would be a problem.

00:55:45 --> 00:55:47

Meaning, meaning if Jafar had come and told

00:55:47 --> 00:55:50

him, we used to do this. Right?

00:55:53 --> 00:55:54

He said, well, we used to be people

00:55:54 --> 00:55:57

who were bad neighbors and ruined family ties.

00:55:57 --> 00:55:59

And they were at that time

00:56:00 --> 00:56:02

bad neighbors and ruining family ties. And the

00:56:02 --> 00:56:04

king would say, well, you still are.

00:56:04 --> 00:56:06

Nothing has changed much on that front, has

00:56:06 --> 00:56:07

it? If they were if that's how they

00:56:07 --> 00:56:09

were behaving, if the if the Muslim because

00:56:09 --> 00:56:10

they've been there for a couple of months,

00:56:11 --> 00:56:12

if the if what they had seen from

00:56:12 --> 00:56:14

them so far was bad neighborly manners

00:56:15 --> 00:56:17

and a lot of fighting amongst family members,

00:56:17 --> 00:56:19

then once he said that to the king,

00:56:19 --> 00:56:21

the king would say, well, I don't see

00:56:21 --> 00:56:22

much change there.

00:56:22 --> 00:56:23

So he must your prophet might have not

00:56:23 --> 00:56:25

must have not done a very good job

00:56:25 --> 00:56:26

in teaching you not to do that.

00:56:27 --> 00:56:28

They had to also be able to represent

00:56:28 --> 00:56:30

what it is. They had to back up

00:56:30 --> 00:56:32

what they were claiming they were doing

00:56:32 --> 00:56:33

with their own actions.

00:56:34 --> 00:56:37

That's where the, flaw is. That's where the

00:56:37 --> 00:56:39

problem is. Forgive me. That's where it all

00:56:39 --> 00:56:41

that's where this story comes to a halt.

00:56:41 --> 00:56:43

That's where everything I talk to you crumbles

00:56:43 --> 00:56:44

and becomes nothing.

00:56:45 --> 00:56:47

Islam is easily articulated,

00:56:47 --> 00:56:49

easily talked about, easily loved, easily you can

00:56:49 --> 00:56:52

be easily passionate about it. But if your

00:56:52 --> 00:56:52

behaviors

00:56:53 --> 00:56:53

do not

00:56:54 --> 00:56:57

mirror that which you preach, then it's, it's

00:56:57 --> 00:56:58

nothing. It doesn't mean anything.

00:56:59 --> 00:57:01

It doesn't mean anything. Because the person that

00:57:01 --> 00:57:03

you are talking to about Islam,

00:57:03 --> 00:57:06

there's this most simple question that they'll have

00:57:06 --> 00:57:08

for you is, well, if what you're saying

00:57:08 --> 00:57:09

is so beautiful

00:57:10 --> 00:57:12

and so profound, so deep, so amazing,

00:57:13 --> 00:57:14

why is it working for you?

00:57:15 --> 00:57:17

Why is it working for you? You've been

00:57:17 --> 00:57:19

Muslim for a long time. Why will it

00:57:19 --> 00:57:21

work for me? Is if it's not even

00:57:21 --> 00:57:23

working for you, you speak the language. You

00:57:23 --> 00:57:25

were born this way. You you understand? I

00:57:25 --> 00:57:27

it's gonna take me years to understand the

00:57:27 --> 00:57:29

terminology of Islam and be able to practice

00:57:29 --> 00:57:31

it properly. If it's so great, why isn't

00:57:31 --> 00:57:33

it working for you? And then you'll stand

00:57:33 --> 00:57:34

there.

00:57:35 --> 00:57:36

Remember back in the day, it used to

00:57:36 --> 00:57:37

be cartoons where,

00:57:38 --> 00:57:39

I need when when you were stuck, the

00:57:39 --> 00:57:41

the Dunn's hat would come on your head.

00:57:41 --> 00:57:43

You stand there. You feel you feel like,

00:57:43 --> 00:57:45

yeah. I I don't know. I don't know.

00:57:45 --> 00:57:46

You can go in and say, well, I'm

00:57:46 --> 00:57:47

not very good.

00:57:47 --> 00:57:48

That's a

00:57:49 --> 00:57:51

and that's and that's a bad bad

00:57:52 --> 00:57:52

explanation.

00:57:53 --> 00:57:54

It's a bad explanation. Well, I'm not a

00:57:54 --> 00:57:56

very good Muslim. I'm hoping you'll become a

00:57:56 --> 00:57:57

better Muslim. Why aren't you good?

00:57:58 --> 00:57:59

Is this not worth it? Or are you

00:57:59 --> 00:58:02

just innately evil? If you're innately evil, why

00:58:02 --> 00:58:04

would I trust anything you're saying? If you're

00:58:04 --> 00:58:05

not very good to begin with, then why

00:58:05 --> 00:58:07

would I trust anything you say? It doesn't

00:58:07 --> 00:58:09

work. It doesn't work. The argument doesn't work.

00:58:09 --> 00:58:09

Yeah.

00:58:09 --> 00:58:12

It doesn't work. If Islam is just on

00:58:12 --> 00:58:14

paper, if it's just words that we describe

00:58:14 --> 00:58:16

and things that we say and emotions that

00:58:16 --> 00:58:18

maybe we feel every once in a while,

00:58:18 --> 00:58:19

there's no practice,

00:58:20 --> 00:58:21

individual or communal,

00:58:21 --> 00:58:23

that can back it up. Then I don't

00:58:23 --> 00:58:26

know whether that this will ever change. I

00:58:26 --> 00:58:28

don't know that Islam as a faith and

00:58:28 --> 00:58:30

the the nation as an ummah will ever

00:58:30 --> 00:58:32

be able to make any progress because because

00:58:32 --> 00:58:36

that that critical piece is missing. The critical

00:58:36 --> 00:58:37

piece within the story is missing,

00:58:38 --> 00:58:39

which is the the fact that what we

00:58:39 --> 00:58:42

what we hear is going to translate into

00:58:42 --> 00:58:43

actions and behaviors.

00:58:44 --> 00:58:45

You see, Jafar and the Muslims,

00:58:46 --> 00:58:48

they they they practice Islam.

00:58:49 --> 00:58:50

They practiced it.

00:58:50 --> 00:58:52

So when he talked about the prophet alaihi

00:58:52 --> 00:58:53

sallahu alaihi sallam's teachings,

00:58:54 --> 00:58:56

they could believe them. They saw how organized

00:58:56 --> 00:58:59

they were, how polite, how confident, how clear,

00:58:59 --> 00:59:00

how humble,

00:59:00 --> 00:59:03

hardworking, all the right stuff. So the king,

00:59:03 --> 00:59:04

if they walked in

00:59:04 --> 00:59:05

yelling and screaming,

00:59:06 --> 00:59:08

leaving their shoes all over the place,

00:59:08 --> 00:59:10

if they came to his court and they

00:59:10 --> 00:59:11

start all talking at once,

00:59:12 --> 00:59:13

And they came in the court, they lacked

00:59:13 --> 00:59:15

any ability to be to they weren't they

00:59:15 --> 00:59:17

didn't have the politeness nor the organization. The

00:59:17 --> 00:59:19

king would have lost interest almost immediately.

00:59:20 --> 00:59:22

Peoples like people populations like that are not

00:59:22 --> 00:59:25

worthy of respect. But because the Muslims are

00:59:25 --> 00:59:25

behaving

00:59:26 --> 00:59:27

with such class

00:59:27 --> 00:59:29

with such class

00:59:30 --> 00:59:32

that the king was intrigued to listen. And

00:59:32 --> 00:59:35

then when the person spoke spoke with such

00:59:35 --> 00:59:35

class,

00:59:36 --> 00:59:37

he had to listen

00:59:37 --> 00:59:39

and he had to accept what was going

00:59:39 --> 00:59:41

on. That's why they stayed there. They stayed

00:59:41 --> 00:59:42

there for a long time. They went beyond

00:59:42 --> 00:59:44

that. I'm a tell you this now because

00:59:44 --> 00:59:45

we came to the end. Went beyond the

00:59:45 --> 00:59:46

king being impressed.

00:59:47 --> 00:59:49

Because of Ja'far's words and because of the

00:59:49 --> 00:59:51

behaviors of Muslims, the king would accept Islam.

00:59:53 --> 00:59:55

And Najashi would become Muslim

00:59:56 --> 00:59:59

and Najashi would become Muslim. He would hide

00:59:59 --> 01:00:01

it because because he was the king of

01:00:01 --> 01:00:02

the land. He couldn't do it, but he

01:00:02 --> 01:00:04

accept and when he died and this hadith

01:00:04 --> 01:00:05

is in Bukhary,

01:00:06 --> 01:00:06

and it's in Muslim.

01:00:07 --> 01:00:08

When Najashi died,

01:00:09 --> 01:00:11

the prophet alaihis salatu wasalam was standing. He

01:00:11 --> 01:00:12

would say,

01:00:18 --> 01:00:20

He called him by he gave he knew

01:00:20 --> 01:00:21

his name.

01:00:25 --> 01:00:27

He told your your brother, Osama, which is

01:00:27 --> 01:00:29

what Najashi's name is. He passed away.

01:00:30 --> 01:00:33

May we pray for him. And this is

01:00:33 --> 01:00:34

the first

01:00:34 --> 01:00:35

to ever occur.

01:00:36 --> 01:00:38

We know every second night here in Masjid.

01:00:38 --> 01:00:39

This is the first

01:00:40 --> 01:00:41

They praise salatuljanada

01:00:41 --> 01:00:42

for najashi in Madina.

01:00:44 --> 01:00:47

Why? Because Jafar and the Muslims put on

01:00:47 --> 01:00:48

Ja'far and the Muslim represented

01:00:48 --> 01:00:50

Islam the way Islam should be represented,

01:00:51 --> 01:00:53

not just through words. And I I'm I'm

01:00:53 --> 01:00:56

impressed because I'm I, I'm superficial myself. I

01:00:56 --> 01:00:58

am impressed by Jafar's words, how he was

01:00:58 --> 01:00:59

able to articulate

01:01:00 --> 01:01:01

so so masterfully

01:01:02 --> 01:01:02

and so well.

01:01:03 --> 01:01:05

But what really made the difference was was

01:01:05 --> 01:01:07

Jafar's edab, his etiquette,

01:01:07 --> 01:01:08

was the ethics that he had learned and

01:01:08 --> 01:01:10

the ethics of the Muslims who are with

01:01:10 --> 01:01:12

them. Even though many of them were slaves

01:01:12 --> 01:01:13

and were were poor and were coming back

01:01:13 --> 01:01:15

around, they they knew how to act. They

01:01:15 --> 01:01:17

had the right they had the right morals.

01:01:17 --> 01:01:19

They had the right principles and values, and

01:01:19 --> 01:01:21

they were able to see that. So the

01:01:21 --> 01:01:22

king accepted Islam.

01:01:24 --> 01:01:27

And he's the the the the the scholars

01:01:27 --> 01:01:29

of Islam differ on, do we call him,

01:01:29 --> 01:01:32

Sahabi or not? Because he never technically ever

01:01:32 --> 01:01:34

met the prophet, alayhis salatu wa sallam.

01:01:34 --> 01:01:37

But he's someone who accepted Islam Yani, and

01:01:37 --> 01:01:38

and the prophet, alayhis salatu wa sallam, upon

01:01:38 --> 01:01:39

upon him.

01:01:39 --> 01:01:40

It's not real end with that, and shall

01:01:40 --> 01:01:42

we continue within next week. There's a number

01:01:42 --> 01:01:44

of stories I'm gonna share with you, inshall,

01:01:44 --> 01:01:45

regarding that, that period.

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