Adnan Rajeh – Seerah Halaqah #26
AI: Summary ©
The speakers discuss the actions of previous leaders of the European Church during the seven, eight, and nine centuries, including the annexation of Hashem, the failure of Islam's ability to perform, the use of blood in the hands of Muslims, the loss of a deceased relative to the Church, and the ongoing trials and trials in which deceased individuals were taught the message of Islam. They emphasize the importance of finding support and protection from one's network and finding a woman who makes a woman feel vulnerable and vulnerable, as it is important to build alliances and trust in one's network. They also advise against relying on personal connections and learning the concept of tawakzik, as it is important to build alliances and trust in one's network.
AI: Summary ©
Today,
we continue from where we left off last
week or the week before in the seal
of the prophet
Today, probably, we will conclude the,
the years of of the boycott of the
clan of of Hashem.
And that was from year 7 to to
year 9. So year 7, 8, 9, the
majority of what occurred during those 3 years
was the boycott. So we don't have a
lot of narrations from those years. The narrations
are very very limited, very few things.
You'll find that for example, the 2nd year
of
will take us a few weeks to talk
about because there's so many things that happened.
The 6th year is the same thing. But
then you have 3 years
of of during his prophecy or early prophecy
where I I can put them all together
in 1 session basically and talk about them
because we just don't have a lot of
narrations from that, from that time.
Mostly because
time stood still a little bit for for
the Muslims, for the prophet.
His ability to perform
came down significantly
being
stuck inside
the neighborhood that he was in.
They're they're being,
danger
towards his life
the whole time having to move around a
lot. The hunger that people were were were
struggling with and and and and suffering from,
it's just it just made that period a
very difficult 1. They seldom talked about it
afterwards. Like, the the would not necessarily
bring this up amongst them themselves, especially those
who were stuck within the within the neighbor,
within the clan for for the majority of
the time, for the 3 years.
And I went over some of the stories
that that occurred, and and and some of
those stories are difficult to hear. People are
plea pleading with merchants for for any amount
of food, willing to, you know, do anything
for it to just to feed their children.
And still, they
they they wouldn't. And people died from starvation,
old and young.
Yet none of them no 1 walked out
of the neighborhood. No 1 gave up on
the on the stands. Even though many of
them were mushakeen, people who didn't believe in
Allah
the way the prophet
did. But there was this feeling of
of
of an active oppression that was,
directed towards the Muslims. And the Muslims were
people at that time who were integrated into
science in in in society or into society
and had high ethics. People people wanted people
wanted to support them. People wanted to support
their cause, even though they didn't necessarily believe
in it, but they wanted to defend them
and they and they wanted to protect them
and they didn't want to see them and
go starve. So so a lot a lot
of, Banu Hashim who were not Muslim stayed
anyways out of loyalty to Abu Talib and
to the fact that they agreed,
with the Muslim. They they they saw that
what Quraysh was doing was,
was unethical and and and was a violation
of basic human rights. So
during those 3 years,
there were certain efforts of trying to bring
them, food and and drink. And is
the story I told you last time here
where he kept on sending Yaniya camel in
with some food and he kept on getting
beaten for it.
But but people a lot of people in
Quraysh did not agree with this with this
boycott, with the with the signed treaty or
the signed agreement that was hanging in the
middle of the Kaaba. But even if you
didn't agree with it, Quraysh was too powerful
for you to say anything about it. And
and the and the interesting piece for the
prophet
is that they didn't know this was going
to end in 3 years. I I'm telling
you now, it's a it's a 3 year
thing. It started
beginning of year 7 7 ended towards the
end of year 9 of his prophecy
but they had no idea when it was
going to end. There was didn't and the
Quran that was being revealed during that period,
did not talk about it. And the Quran,
just talked about oppression, talked about
perseverance, talked about patience, talked about,
striving for the sake of Allah subhanahu wa
ta'ala. He talked about these type of things
but didn't come and address the actual act
act of of boycott. It didn't come address
like, they didn't talk about when it soon
it will be over, soon something will come.
You just don't have that in the Quran.
You can go and you can read in
those Mecci Surah. You don't find it. You
don't find that type of, any
of rhetoric. But but the but the Surah
continued to teach the ethics, teach the values,
teach the principles. And when you look at
it, the first 10 years of his prophecy,
alayhis salatu wa sama, the Surah the Surah
that were revealed during that time were all,
foundational
Surah that were building and teaching just basic
principles and basic values.
Almost ignoring,
you know, the actual events that were occurring.
Because when you think about it, the Quran
never talked about Habasha either. Right? When did
the Quran talk about the the immigration to
Habasha? No. You know what? The immigration to
Abyssinia was not was never brought up in
the Quran. Like, the Quran. Why? Because the
focus in the Makki surahs was just on
the on the on the on the foundational
values. Just building those values and talking about
what what it means to be Muslim. Almost
ignoring all of the events that were occurring
at the time. On the other hand, the
Madani Quran is different. The Madani Quran reflects
it mirrors everything that's happening at the time.
Almost every detail that's occurring within the Muslim
country was being mirrored in the Quran. But
in the Mecca Quran, no.
We we don't have that. We don't have
the, you know, the the cert every event
being addressed and every transition in the prophet
life or plan being talked about. We don't
find the Quran. The, Yani, the it won't
it won't address, for example, the the the
death of certain people, which I'll talk about
today. Like, a lot of important events just
won't be reflected. Now will be,
you know, very briefly. Yeah. Within maybe just
a few verses in Surah. It's Surah and
a few verses in Surah Najim, but the
majority of the Quran, and there's
a reason for that because the Mecca Quran
was foundational. It was building values and principles.
It was not getting distracted by by events
and drawing parallels and learning how to do
how to draw analogies and do, which is
an
aspect of of what the Muslims had to
learn to do. It was just it was
it was focused on here's what you need
to know. Here's the piece, here's the principle
that you have to live by
regardless of what you're actually going through at
the time.
So 3 years passed by, the prophet
performed very minimal dua. The number of Muslims
almost increased by
almost no people no new people accepted Islam
during that period. A lot of Muslims
were were scarred by this. There are people
who, yeah, I mean, who who who died
from starvation and people who who emerged after
the end of these 3 years financially, physically,
and socially much weaker than they were before.
So it was not an easy time. The
question that is asked so we or that
I that I I think is worth asking,
why why did this happen? Why
3 years is not a small amount of
time when you look at the grand scheme
of the things. His whole
prophecy was 23 years. That's not a very
long time. 3 years.
That's that's a that's a, you know, so
or on over 15 15%. That's a long
that's pretty reasonable amount of time that that
the prophet
basically couldn't do anything.
Very little dua. Yeah. Maybe teaching whoever
whomever amongst the are living within the clan
with him, but they're everyone's just trying to
survive, trying to stay alive, trying to, you
know, not lose their deen or lose their
lives. Why this happened?
And and the another to add to that
question is why did this happen? Why weren't
there, like, obvious or clear miracles? You're gonna
find you're gonna find stories later on where
the prophet, alayhis salaam, the food increases. Like,
the amount of food is very small. He
feeds an army. Or, like, you'll find these
these, these indicators of his prophecy
in terms of feeding people. Right? Special specifically
feeding people, but nothing in these 3 years.
Right? Nothing it will happen later, but not
now. But why not now?
At the beginning of, at the at the
early stage of of of
kind of building the Islamic,
nucleus of people,
there had to be tests and trials that
were severe. That was very that were very
difficult.
Right? In order for in order for those
who truly believe in this, truly accept, who
truly are going to live by it, for
them to show themselves and those who aren't
to kind of, you know, fade up fade
fade up fade away or or remove themselves.
The heavy trials are there to show the
true colors of people, to bring out the
best of people and sometimes bring out the
worst of people. But for there to be
to say, for there to be clarification,
kind of a little bit of a shift
in terms of who is who is actually
a part of this and who is not.
Because it's easy to be a part of
anything when when you're doing well. That's easy.
When things are going well, when you're wealthy,
and you're healthy, and, yeah, and you're supported,
and, you know, you're you're at your peak,
you can be a part of almost anything.
Right? It's when things are really hard that
that you, you know, you're being tested. Your
loyalty, your alliance, your, your commitment, your
devotion is being tested when things are really
really hard. And these in in the in
these early years of his life alayhis of
his prophecy alayhis salatu wa sallam, these tests
had to be difficult.
So that's why we went through all these
different stories of of physical abuse and financial
torture and social oppression.
All these things happened, and they had to
send people out to HaBaSha. And now 3
years of boycott
because only those who are true to this
story will stand their ground. So then when
the prophet Ali, his last name, finally performs
to Israel and takes with him those who
believe in him, these people have proven their
weight. These are the ones who will because
if you think if you read the stories
after he died out of his if he
passed away out of his who who continued
to carry the baton, who continued to who
continued the legacies. These people were with him
at the beginning. It was it was it
was these individuals who stood by him at
the beginning like Sad and and and
and these are the ones who spread Islam
in every direction. But they had to go
through, you know, basically these difficulties or have
to go through * to be able to
prove that they would that they actually believed
in it and they accepted it. And
I don't think it works any other way
for for other for for for any other
group or any other nation. Well, low on
them, it's the same story for everyone.
Allah
in order for us to
for us to be in a difficult situation
and be removed into a better 1, there
there will be a a phase of of
severe trials, of tests, and of difficulties.
And during those trials,
only the, only the the truthful, only the,
the the the genuine and the and sincere
will be able to hold to stand their
ground, will be able to continue to do
what they know is the right thing and
the rest and the rest won't.
And that's, I believe, where we are right
now within the different
within the fluctuations of time as we kinda
watch every nation, it hit peaks and it
and it and it and it plummets and
then it peaks again. We're at that time
where where yeah. I need these difficulties will
bring the best out of people and the
worst. You have to decide what it's going
to bring out of you. You have to
decide how you're because of Haqq Ali.
Because righteousness is very, very valuable. It's very
it's very expensive.
It's the most valuable currency in in in
the universe. Just doing the right thing and
standing by righteousness. And it it doesn't come
cheap. If you decide that you you're going
to stand by what you believe is the
right thing and you're going to live for
it, it's not a cheap thing. It does
it's not gonna be easy. It's not going
to be no. It's not gonna be a
red carpet and,
no. It's going to it's going to be
very hard to get there, to to prove
that you actually believe in it. And that's
why these 3 years occurred.
The Sahaba had to put up with with
what occurred here. They had no idea when
it was going to end. Khadijah could have
left. She never did. She stayed there with
her husband
because she refused to go out and eat
while the prophet
couldn't. And a lot of people had to
make decisions in what they were going to
do.
There was something that the prophet alaihi wasalam
was able to do during the 3 years.
He was able to get out of
the clan during the timing of Hajj.
So Hajj was a time where all of
the all of Arabia came to Mecca to
perform pilgrimage.
Quraysh could not justify this boycott in front
of,
in front in front of the Arab. And
they could not
attempt to kill
him in the midst of all these people
or during that time. So the time of
Hajj was a breather.
Throughout the whole year, he had those 10
days of hajj where they could they could
breathe. They could get out of the clan.
They can go and they could eat and
they could shop and get some food. Like,
they could do some stuff and deal with
other clans and and and help provide for
themselves. That's the only way that they survived,
actually. It was the it was the those
10 days of Hajj every year that they
used to fill up on what they could
to keep themselves alive. And the prophet, alayhis
salatu wa salam, would often
speak yeah. He do dawah during these, you
know, during during the times of Hajj. He
would go out and try and and do
as much dawah as he could, alayhi salatu
wa salam,
because he had no other timing to to
do it. And and that 1 of those
interesting stories or the nice stories that we
have from that era or that timing is
the story of Amr, ibn Absa.
And Amr ibn Absa would come to the
prophet alayhi salatu wa sallam in front of
the Kaaba during the time of Hajj, and
he would see
the prophet
praying, we ask him,
what is it that you call for?
Or 2. The prophet will explain to him
I I call to the to the belief
and the oneness of Allah
and and and to serve only only Allah
with no associates and and no other.
Who believes in you?
And he had his wife and Zaid standing
beside.
Man and woman.
And who else?
Then he pointed out to Abu Bakr and
Bilal.
Would speak to the prophet for a few
for few more moments and then he would
give his
What do you tell me to do?
As for now, I can't take care of
you. I can't protect you. You can't stay
here. I'm not in a good position right
now.
Go back to your people.
If you hear that III
conquered the Kaaba or I conquered
Mecca then come back to me again.
But I as I spoke to him for
a very short period of time, and I
saw the I saw the the significance and
the, genuity and genuineness of this man, I
fell in love with him. And I hated
to walk away with my back.
And I felt like I don't know if
I if I would ever see him again
because he he was it wasn't clear whether
I was I mean, I would live long
enough or that he would live long enough
or that this would actually work. I I
knew very little about Islam. So the way
he walked away from the prophet
is that he walked away backwards.
So he'd walk he would walk backwards away
from the prophet and and someone asked him,
what are you doing?
I want to fill my eyes with
his face. I want to look at his
face for as long as I as I
as I could
as I walked away. So I walked backwards
and looking at him for as long as
I could until I couldn't see him anymore.
And then he would go back to his
people and he performed Dawah there for a
number of years.
And
time would pass, and this is the 7th,
8th year. Would be another 10 years or
more before the prophet
performed
or so a little bit more than 10
years. He would
ArabnAbsa would hear the prophet, alayhis salatu wa
salam,
so he would bring his people. And
come. And he had told everyone that, accepted
Islam with him that he had a half
his tribe was with him. That he knew
the prophet
You know, that's what he told them. In
his mind, he's like, well, III know him.
Like, I know him, but, like, I don't
know if he knows me, but I know
I know him. I I spent it wasn't
a long time that I spent with him,
but I and that happens in life a
lot where you met the person. You you
were very happy that you met this person.
You doubt that this person ever remembers you
or will will remember you, especially if they're
a celebrity or if they're someone who's famous
or is very busy. You doubt that for
the 5 minutes that you stood there, shook
their hand, and asked them a question that
they'll remember that. But you will remember that
very well. That'll be a part of your
life that you'll never forget. You'll never forget
that piece. So Amr ibn Abi said, of
course, learned Islam and was teaching it. He
told him I I learned from the prophet,
alayhis. III spoke to him and this was
the conversation. So everyone's like, yeah. Well, he
knows Muhammad. He knows Muhammad. He's like, III
hope he I don't know. So, you know,
he's in that position where where he's very
he's staying up all night as they are
going to Madinah to meet him, alaihis salaam.
He's like, I don't. What if I get
there and he doesn't yeah. He he was
worried because he didn't look really bad in
front of all the people that he spoke
to, and he's he's worried for their dean.
He's worried for their, yeah, for their deen
because he, you know, the the the the
accuse him maybe of not,
of of him not of not not him
not being honest.
So he he's making his way there and
yeah. And he they're all like, yeah. Don't
worry. I'm gonna up front. He'll he'll, you
know, he'll go and speak to the prophet
It's
been 15 years since he saw him. Yeah.
Again, it was a 1 time thing. I
don't know. So he's walking towards the prophet,
alayhis salatu wa sallam, in the narration.
If he's very scared, like he's sweating, he's
hoping. And from afar, the prophet
And he comes
to remember me.
Of course, I remember you. And
you came that day and we said this
and you said that to me and I
sent you back
and your people believed with you.
Good for you.
I think I think that piece of purse
that personality trait is very is very rare
these days. It really is. It's a very
rare personality trait where when you get to
know someone, even for a short period of
time, you take the time to know them.
Like, I'm guilty of not being good at
that. Like, I'm not I'm not I'm not
gonna act like I'm I'm good at it.
But but it's a very it's a beautiful
trait, really. Yeah. When when is when you
meet someone, you actually speak to them for
a few minutes. You take the time to
register somewhere who they are so that because
it's meaningful to someone.
It's meaningful to anyone that you I've if
you met them once, when you meet them
again, that you don't act it's not like
you you're meeting them for the first time.
Again, it's it's hard it's a little bit
hurtful and people feel devalued when that happens.
Now you shouldn't. Don't you shouldn't because people
are are very busy and, you know, they
have a lot in their lives. But but
it's a beautiful trait to have. To have
that ability or take the time in your
in your to to get to know someone.
And that's how he was alayhis salatu wa
sallam. And you'll find that this story that
I just told you, you'll find many examples
of it. Like, you'll find a lot of
replicas of the stories within his life
where he meets someone in a very short
period of time. Yet he'll meet him and
he'll meet him years later and still remember
remember the actual because he takes time to
get to know someone. He saw a value
in human beings, alaihis salatu wa sama. He
invested a moment of himself in someone else.
Sometimes in our the busyness of our lives
and the, you know, the fast lane that
we live in, we just don't do that.
We just, you know, shake a hand and
don't even maybe make eye contact. And and
someone introduces us for a second, we say,
and then that and then you forgot that
you ever met them. I do that unfortunately
more than I should. But
I think it's something we should learn from
him, alayhis salatu wa sallam. And you can
see how valuable that was for Amr ibn
Absa and how valuable that was for his
people. Yeah. Sometimes you you don't notice, you
don't realize that doing
good deeds like this can later on sometimes
be very very meaningful to others and actually
have a very, you know, positive impact in
in other situations. You don't know that or
you don't you don't notice that, but it
it it really does. And Amr ibn Abhisar
was was just overwhelmed with the prophet
remembered him, And then he performed by he
he performed Bea, and all of the all
of his, the people who came with him
performed Bea with the prophet, alayhis salatu wa
sallam. And he looked good because the prophet
knew him immediately. And he's and and the
people, I see. He he knows him. He
knows him.
He didn't have to look bad.
And there's a few other stories of of
of Dawah within the within the times of
Hajj during those 3 years, but that's really
all we got. I don't really have much
else, to tell because it was such a
difficult time. It was just everyone trying to
to survive what they were going through. 3
men by the name of Al Mutaim, ibn
Adi, and Abu Buhturi, ibn Hisham, and Hisham,
ibn Amor, which is the guy I told
I told you about a few weeks ago.
So the guy I told you about a
few weeks ago, he didn't let it go.
He thought that this boycott was completely
yeah. And he it was wrong. It was
oppressive and it was transgressive
and it had to end. So he he
was he he spoke to people and he
found the ears of 2 people. He found
that the was someone that we'll talk about
again.
These 3 people agreed that this boycott of
the clan of Hashim is not appropriate.
It's it's it's it's not right. They're not
Muslim and they're that that's not why they're
they're saying that. They just don't think that
this is the right way to go. So
they say, well, how do we end it?
What do we do? So they come up
with a plan. They come up with a
plan
and they they basically start to recruit some
younger people who are will who who who
agree. And they find maybe 10 to 15
people who have a similar opinion.
The
agreement of the boycott
is coming to an end of its term.
So there has to be a renewal of
it. It was that was coming in a
in in maybe a couple of days. So
they planned that what they would do is
is that they would disperse themselves amongst the
crowd
And
1 person would call out that this is,
you know, offensive or it's oppressive or it's
wrong. And then someone else will call it
from somewhere else. And then it would be
called out from all these places and it'll
seem like it's the whole crowd is objecting
to it. If they're all sitting in 1
spot, then it looks like there's just a
there's just a mob that doesn't like this
and they can be kinda singled out. So
they dispersed amongst the group to do this
to try and and that was their and
that was their,
plan. So
the the time for the renewal of this
agreement came, and Abu Yihala, obviously, and Abu
Sufyan and others
were there. And they, you know, they're pledge
they're asking for people to pledge to continue
this boycott until the the clan of Hashim
gives the prophet, alayhis salatu wasalam, up or
they give up Islam altogether or whatever it
is that they're, you know, they they they
had demanded which is those are there are
2 basic demands.
And as they're doing that, 1 person
calls from the crowd.
This is a, you know, oppressive
statement
or or document.
And then someone else from another part of
the crowd,
Jews, this is not acceptable. And then 1
person and then 1 person all the 10
from different places and then basically they rallied
up and then a lot of noise start
to come from the crowd. Abu Sufyan stood
there and he looked at the and he
said,
this
is this someone someone plotted.
This is
this is something that was planned at nighttime
when no 1 was listening, and this is
this is not, spontaneous. Someone someone came up
with something here.
So now the whole crowd is demanding that
this boycott and and the, the leaders of
Quraysh are trying to argue back.
In the meantime of all of this, what's
happening on the other side of, you ever
watch a movie where you kinda
stop and say, well, at the same time,
something else was happening. What happened at the
same time
was with the prophet alaihi salatu wa sallam,
came to him with Quran and told him
that
that the termites had eaten the the document
inside the cap. Because it it was it
was sealed in inside like a wooden,
yeah, and you
a carton of some sort. And that the
termites had eaten basically the whole document leaving
from it only the words
on it. That's what Jibreel told the prophet
So the prophet
would go and tell Abu Talib that this
is what, this is what happened.
Abu Talib would say,
Allah, is your lord who told you this?
And he said, yes.
So he got on his,
on the back of his horse and he
would go. He would arrive as this whole
predicament is occurring.
As, Abu Sofia and Abu Jahal are trying
to argue with the crowd and the crowd
is basically angrily arguing back, Abu Talib would
arrive.
And he would tell
them, the way to fix this, we can
feel I I
if you you I I tell you that
if you open the,
the ceiling of of where, you know, wherever
you sealed off the document to look at
it, you will find that there's nothing left
of it. Aside from the words everything
else in the in the in the name
of the Lord. Everything else will be gone.
Right?
If that's the case if that's the case,
you end the boycott today.
And if it's not, that means my nephew
is, Yani is lying and and you guys
I'll give him to you. That's that's how
far I would thought it went. If if
he's lying, I'll give him to you. And
if he's not, you end the now.
So Abu Jada was in the midst of
basically losing it with the with the crowd
that the audience had had basically made the
decision for them, and fighting them was a
difficult day. They love this. It's perfect. Well,
the the odds of that is is next
to 0. That's probably not gonna be the
case. So they were happy to do that.
So, of course, everyone leaves the,
the area and they move towards
the the door of the Kaaba. They have
to get the person,
a gentleman by the name of Othman. I
can't remember the name of of the father.
He would come in, and he would open
and he would open the, the Kaaba
and from the from the family of Abid
Dar, was where he comes from. And, you
you would bring out the, the package of
where where the document is is in.
Bring it in front of people. It opened
it up, and all of the, the termites
would pull out with the with with whatever
was left of, of the of the paper
that was eaten. As they, you know, kinda
look through, there they find just 1 piece
of the document. They pick it up and
and, and Abu Ta'a reads upon it. Bismik
Allah. How many shows it to people?
He shows it to people and
the boycott Abu Jahl had no choice but
to keep to his word, to to stick
to his word, and they would end the
boycott by then and there. At the end
towards the end, or just after the most
of Hajj of 9th year. So just after
most of Hajj, you know, and just
like these days now, just after Muslim Al
Hajj of the 9th year of his prophecy
they would end they would end the boycott.
The Muslims would come out.
There is a moral victory for them.
Meaning, they didn't they didn't tap out. You
know? Sometimes you're weaker
and your opponent has you in a in
a headlock.
Long as you don't tap out, even if
you stay there for a long time,
technically, you're still, you you kinda stand up
with that moral high. Like, if you you
that morale yeah. That morale you you have
a higher morale for a moment because you
you didn't tap out. The Muslims
feel they're victorious. They're exhausted. They're extremely tired.
The the whole structure of what he was
building was
wrecked.
They had not heard from the people in
Habasha for a while. The Muslims were basically
in 2 in 3 camps. Yeah. The people
in the clan of Hashim, the people inside
Mecca, and the people in Habasha. So there's
a lot of, time where there was no
phones in it or anything. So that coordination
was very, very, minimal. The number of new
Muslims during that time was very, very low
if any at all.
And the people who are coming out of
the clan are starving. Like, they look different.
They are much thinner than they were before
when they went in. They have lost family
members. They have lost wealth. They have lost
their businesses. They've lost a lot. So it
was a difficult time for them. They, yeah,
They they they were victorious in terms of
the fact that they did not succumb. They
didn't submit. They didn't give up. They didn't
tap out. They stood their ground, which is
the point of this whole story. That they
stood their ground even though it was hard
to do so. But that doesn't take away
from the fact that this was very draining
for them. It was a very difficult time
for them.
It was during this time
that,
Abu Lahab would would would pass away.
Some scholars tell this story during the during
the battle,
of Badr, but I think this is where
most likely most likely occurred
and most likely occurred during this time.
The narration that we have is that after
everything he did to the prophet
was whacked over the head by a servant
of his.
It was a young lady
whom he had
basically
he he lashed her brother and she just
whacked him over the head with a shovel.
And she caused a,
some sort of of infection in his in
his skull. And he became very ill. It
became ill to the point where at that
time with lack of kind of proper medical
knowledge, they didn't know whether what he had
was was contagious or not. So they people
stopped going
his family left him because they thought it
was contagious.
To the point where
he they would send him his food carried
on the neck of a like, they would
tie it to the neck of a dog
and send it in the dog into the
house so he could eat and then send
the dog out again. Because if a dog
gets sick and dies, it doesn't matter. That
that was their
their idea here. But he was and he
was and he would spend,
yeah, 2 or 3 weeks
of his life like that until he died.
And when he died,
because they were so scared of it being
contagious even though it probably wasn't, they just,
you know, caved in the house upon him
because they didn't wanna go in and and
risk taking out someone who and that's how
Abu Dhabi died.
And that's how the person who you know,
he persecuted the prophet alaihis salatu wa sallam
in his life. Yeah. He passed away. That
was
don't
be taken
by
by the mightiness you see sometimes of people
in the peak of their lives.
Don't be taken by that. Don't be fooled
by it. Right? You see someone who's extremely
powerful and very rich and very capable,
and they're doing whatever they want.
As the Quran tells us.
Don't be fooled by the, the movement of
the, of your enemies in within the countries.
May they may they own all the wealth
and they run all the the businesses and
they have all the yeah, the the the
armies and they make all the decisions and
don't don't be fooled by that. It's
a short period of time where they can
enjoy this. And then it goes away.
And once the the 1 who was once
very mighty and strong
and and and capable
and and potent,
a time will come where that will not
be the case. And even if you don't
see it for them within their lifetime,
you will see it for them on the
day of judgment. Abu Lahab was just an
example.
It was known that he was his ending
was going to be sad. From the the
fact that the Quran came and addressed him
personally.
And the Quran rarely addresses people personally by
name. But he was addressed personally because he
hurt the prophet alaihi sallahu alaihi sallahu alaihi
sallahu alaihi sallahu alaihi sallahu
alaihi sallam had no way to respond. He
was family. He was blood.
Right? He stabbed him, alayhis salatu wa sallam,
in his back in a way that he
could not respond to him. He wasn't fair.
It
you know, the the the the the relationships
of kin
to the degree that he did, it wasn't
fair that Abu'l was gonna do this. He
couldn't respond
And because of that,
it it it just wasn't other people would
harm
him and there would be a response, but
he couldn't do it with Abu Lah was
his uncle. He couldn't do it. And Abu
Lahab refused to respect that relationship that existed.
And when when the boycott of the kind
of Hashim happened, instead of going in and
participating and standing by him, he he added
to the he, you know, he poured
fuel on the fire.
And that was his ending. His ending was
sad. His ending was was lonely
and was descriptive
of of the life that he lived and
and what he did.
The end of year 9 and the beginning
of of year 10.
The prophet, alayhis salatu as salam now,
they emerge from the the boycott. He's back
in his home, in Khadija.
He has to start thinking immediately, okay, what
am I going to do now? This is
not working.
Just
just because the boycott ended, it doesn't mean
that his life is not in danger anymore.
What started this boycott, if you remember, if
you wanna go back with me just to
remember what happened, the reason it happened is
because they started talking about assassinating
him, of killing him. And when they said
that, Abu Tarem said you we're gonna put
you in a place where you're protected. And
once he put them in the clan of
Hashem, they boycotted the whole clan. That's how
this story happened. So now that the boycott
is done 3 years later, it doesn't mean
that the people the the the leaders of
Quraish have decided that, okay, we're gonna let
him go. They're still thinking of killing him
alayhis salatu wa sarah. So he knows he
has to get out of Makkah. He has
to leave Makkah at some point. Is this
not safe? Or he needs a proper protection
in Makkah. It can't just be
is getting older
and is family. He needs something outside of
his of the protection of his own family.
So he has to start he starts thinking
about
going out and seeking
aid and seeking support and seeking protection
outside of Mecca.
He starts thinking he he thinks outside the
box again.
He sent people to HaBaSha and now he's
like, okay. Mecca is no longer.
I can't I can't depend on Mecca. Mecca
is I can't I can't I'm not gonna
stay here long term. Right? So he starts
to think towards leaving Mecca and going and
going outside.
And then
a month after the end of, or a
month and a half after the end of
the boycott at the end of year 9,
so early year 10, Abu Talib would would
pass away.
Now whether he passed away as a Muslim
or a non Muslim, this is an issue
of difference of opinion amongst scholars. And,
the more you look into it, the more
you find that there's there's lack of of
clarity on this issue. It doesn't really matter,
because we leave that to Allah Subhanahu Wa
Ta'ala. He's the 1 who judges. What we
do know is that the death of was
very very harmful and hurtful to the prophet
on multiple levels.
Him losing
as the uncle that he looked up to,
as the person who provided him with the
protection outside his home, Someone who protected him
within within Mecca. Someone who stood by him
when no 1 1 else did. And for
the prophet, alayhis salatu wa sallam, the nations
that we have not to have seen him
embrace Islam the way he wanted to. Whether
he did at the end or last moment
is something that's behind between him and Allah.
But the prophet, alayhis salatu wa sallam, did
not see that with his own with his
own eyes and the narrations that we have
in Bukharim Usdul. They didn't get that. They
asked for that ilaha illallah, and yet people
were sitting right beside him telling him, now
you're gonna leave you're gonna leave what Abdul
Mabhairid did. You're gonna leave what Abdul Mabhairid
did. How are you gonna leave what your
your dad did? So he didn't get the
word, which hurt him, alayhis salatu wa sallam,
because he wanted that for his, for his
uncle. So it was a very it was
a very sad time for him, alayhis salatu
wa sallam. It was very, very sad.
I can say this. I can say that
if someone passes away in your family, you're
not sure what their what their was. Like,
you're not sure exactly what it is that
they did towards the end, whether whether they
where where where where there ended well for
them or it didn't. Because at the end,
it's. Right? It's.
It's having a good ending in your life.
It's making sure that your life, concludes
and you're filled with iman at the time.
It's a different type of pain when you
lose someone on that in that way. It's
a different type of pain. When you lose
someone that you love, it's it's it's very
hard for sure. It it it it'll stay
with you for the rest of your life.
You'll always remember that person. It'll always have
there'll always be a gap. There's nothing no
1 can fill in the gap of someone
that you loved who passed away. Someone can
come in, distract you, and offer you something
new and add some beauty to your life,
but there'll always be
an empty space from that person. That's fine,
by the way. Don't try to fill that
void. It's not it's not fillable. Because you
just can't fill it. It's it's always gonna
be there. Embrace it. Accept it. Accept what
comes with it, and you'll find that you
live way better. If you those who try
to fill in the void of someone who
who died will will just they spend their
lives looking for something they can't attain. Like,
they'll run they'll spend the rest of their
lives running after something that they'll net a
mirage. You can't you can't do it. When
you lose someone, you lose them. That void
will will will be there. It's a part
of life. It's a part of life to
lose the people that you that you love
and to be lost at some point to
for the,
for the people that that love you. And
that's just a part of being being a
human being and being a part of this
world. So the prophet Isaiah, it hurt him
to lose Abu Ta'ed, but but it's all
it's a different thing when you lose someone,
you're not sure where their akhilah is, Like,
where they're going on the day of judgment.
That's that's a different story altogether. And that
and that's the level of pain. That's why
we have to put in as much effort
as possible in our lives to help the
people that we love, to be the best
Muslims that we can be that that that
they can be. It doesn't mean that we
force people.
We make it difficult for them to be
around us. But we have to look
into methods
to bring Islam closer to those who have
drifted away from it.
Islam, if presented appropriately,
is it's hard to,
it's hard not to accept it. Unless there
is a, like, a there has to be
some personal
bias against it. Something
either you don't like there's something that you
you personally don't like about what about 1
of the rulings. Either 1 of the rulings
is just not something that you're willing to
put up with or you have a bad
opinion about Muslims or Islam from before or
there there has to be something personal or
you just don't care about religion altogether or
it's too much of a hustle hassle to
leave to leave your with with the, you
know, the the social network that you're into
something else. So there's too much benefit in
staying where you are. The status quo works
for you, whatever it is. Islam
presented appropriately and properly. It's very simple.
It's very attractive. It's very clear. It's hard
to rebuttal. It's hard to refuse and and
refute.
Because it doesn't really there's not a lot
of clutter in our Islamic theology.
There's not a lot of crazy stuff that
you have to do. There's nothing
that that insanity that you have to bring
when you talk about other faiths and then,
yeah, in order for you to buy into
this, there's a couple of crazy things you
have to accept and crazy things you have
to we don't have that in Islam. So
it's very it's in keeping with the logic
that we have. It's in keeping with the
with the universe that we live in. And
it offers you a, you know, moral compass
and and an ethical standard that is that
is something that is beautiful. Everyone would love
to live that way, to live that in
in in like that ideally.
So when I see Muslims that don't want
to be Muslim, like, they they they're they're
far away from Islam. I know I know
that for the majority of them, it just
was not presented properly.
It wasn't presented properly. Whoever presented it presented
it, and it was it was a it
was a mutation of what Islam actually is.
So make sure as someone who is a
parent or who is some someone who is
a Muslim and and maybe showing this Muslim
Islam to other people younger than them or
people in their family, make sure you know
what you're talking about before you talk about
it. Like, make sure you know you you
really know what you're talking about before you
talk about it. Before you, Yani,
express an opinion or share a thought or
or make a statement for someone, make sure
that it's actually truthful before you do it.
Because sometimes what you're gonna find when you
study Islam, which is why we've I emphasize
education so much here. I emphasize the importance
of people coming and learning their deen. Because
you're gonna find that there's Islam and then
there is what you inherited culturally.
Like, there's whatever it is, wherever you grew
up, whether you grew up in the gulf,
in the Khaleed, in Saudi Arabia, or part
or whether you grew up in Yemen, or
grew up in in Syria, and in Lebanon,
and in Jordan, or you grew up in
Egypt or grew up in the subcontinent of
Pakistan, India or grew up in Turkey or
grew up in Northern Africa. Wherever you grew
up, there is a there's luggage. There's cultural
luggage that you're bringing with you regarding Islam.
That you think is Islam, but most likely
is not. And if you force down the
throat of a younger person who does not
have
the context that you had when you accepted
that stuff. Right? And they look at it
logically, it makes no sense to them. You
repel them from the deen. They start saying,
well, this deen seems to have a lot
of irrational
sides to it and they stop wanting to
be a part of it. The problem is
it what what what they're being forced to
accept is actually not Islam. But by the
time that comes to my attention to help
them, they're already made their decision long time
ago. Like, they've already walked away from Islam
and then nothing I can say say to
them will will like, you know what? What
I say in terms of, like, they I
mean, what they told you about, this is
not true. Like, it's not the actual it's
not what Islam says. Now the Quran actually
teaches, but it's too late. It's too late.
They've already they've already made up their narrative
and they're gonna move forward with it. So
be careful. Be careful of being someone, from
being a or being someone who who who
yeah. I mean,
repels people from the weight of Allah. If
you're not gonna bring people closer to the
to Allah
at least don't repel them.
Right? And I know I know this happens
a lot because I can see people who
are passionate about Islam, but they don't understand
it well. And their attempt to bring people
closer repels others farther. Like, I know what
happens. Like, I can see it happen.
Like, in real time, I'll watch it. I'll
watch the person come and repel someone farther
away. And you tell them maybe you just
stop talking.
And it's hard to tell someone. You just
need to
just
stop it. You don't know it. Stop it.
But it's hard to say that sometimes. It's
hard.
00I would love
I have a list of maybe 50 just
stop. Just bring them together. Just nothing. No.
Not a word. Do don't talk about Islam
to anybody, but just yourself. Just yourself. Just
talk to yourself, put the mirror and give
dawah to yourself. Just leave people alone. Leave
people alone. Because whatever it is that you
were taught does not this is this is
so not what it is. It's so not
what it is.
And there's so many examples of this and
I've I've I have spent the majority of
the last 10 years trying to
talk about these things. Some of them, you
know, especially the superstitious stuff, Yani. Especially the
superstitious stuff, Yani.
The the stuff that we we we forced
upon our Islam, Nani. The possession of the
jinn possession and this overemphasis
of of Assad and
and, of course, magic. Magic is, Yani is
that's the the the cutest of black magic.
The emphasis of these things and bringing them
into every household,
Yani. And it's every situation and and and
and this has to stop, oh, this has
to stop. If you know people like that,
please, Yaani, actively work against that. This is
1 of the biggest repellents of Islam and
it's and it's completely incorrect and it's harmful.
Like, people get harmed because of this. People
people get physically and mentally
harmed by this by by by this rhetoric
and by these narratives. And there's a lot
of other examples that, yeah, I I could
I can weigh I can bore you with.
The Quraysh couldn't touch me until died.
Now you hear that story. What do you
mean? I've been telling you for at least
4 months now, all these stories of how
Quraysh harmed the prophet alayhis salatu wa sallam
when Abu Talib was alive. But to him,
it's like, no no no. That was nothing.
The real harm happened after he passed away.
Like, what happened when Abu Talib was a
lie was no big deal. It was a
little bit of, physical abuse here, a little
bit of bad,
bad mouthing here. Oh, that was not an
it didn't bother me. Real harm happened after
Abu Talib died.
So you can imagine the stories that, you
know, that exist during this period that I'll
I'll spare you from from listening to.
And the idea of him being assassinated, it
resurfaces.
It becomes the what people are talking about
again. Abu Talib dies immediately that comes back
to light. It was there. I guess it
didn't die off but the moment Abu Talib
died that's what they they they met to
talk about this again. So the prophet alaihis
salatu wasalam was running out of time.
He was running out of time. He had
to make he had to figure out his
disposition. Where was he going to be and
and how was he going to protect himself
A week later.
A week later.
Talk about catastrophes.
A week later.
Abu Talib
would die a week later. Some narrations say
the next day.
Some narrations in the books of say the
next day.
I'm giving you, you know, something a little
bit less dramatic.
Khadija Al Khobar, alaihis salam, would would die
as well. He would lose, alaihis salaam,
the support he had inside the house.
Right? Now he had no support.
Yani, his his his
his rock outside the house is gone, and
his rock inside the house is gone. Now
the person who was keeping him safe outside
the house is no longer. And the person
who kept his family together, the person that
he could go to
at the end of every difficult day and
find the support and the aid and the
and the love
and the strength
is no longer there. You know why she
passed away?
Because she didn't eat for 3 years.
Because she didn't leave she refused to go
and eat outside in Mecca. She stayed with
the prophet, alayhis salatu wa sallam. Even though
she could have, she refused to and she
grows so thin. She grew so thin and
so weak that she just couldn't
and then she passed away. She wasn't that
old
but that that's why she Abu Talib the
same thing by the way. Abu Talib died
because of the boycott. Abu Talib was a
man in his late seventies.
So 3 years of of starvation,
yeah, it takes a toll on someone who's
elderly. So he had not he didn't have
a people are older don't have much reserve.
They don't have much, physical reserve left in
them. So the boycott basically sucked out sucked
the life out of him. Right after that,
he passed away. Khadija was the same thing.
Khadija was a selfless type of person. So
if there was food, she was gonna feed
someone else. She wasn't gonna take it for
herself. She was to make sure she fed
her children or fed fed her neighbors, so
she ate less than everyone else. And
after the end of the boycott, the boycott
they they they passed away after the boycott
ends.
It would have been 1 thing if they
if they passed away during the boycott because
that's a part but no. It's like the
boycott ends, Alhamdulillah, we're done. Right? We're done.
We can take a breath. You can take
a breath, take a breather. Take a breather.
Dies a week later, Khadija dies. This year,
was called Amal Husun.
This year was called the year of grief.
3 the year of sadness.
The 10th year of his of is
called the Amal Husl. That's what it's called
in all the books of Sila, by the
way. The year of of grief.
Because the prophet alaihi sallallahu alaihi sallam was
never seen as sad as he was seen
during that year.
Because of the death of
and the close death of of Khadija.
And something else I'll I'll tell you about
if not today,
next week as as well.
Khadija. Let's talk about Khadija.
Let's talk about Khadija for a moment.
Khadija,
before she passed to him, she got really
sick. Jibril would,
would come back would come to the prophet
for the first time without Quran.
Usually, every anytime he he's anytime the Jibril
comes to the prophet, alayhi, his salat, so
it's always Quran. There may be something else,
but there's always Quran.
But this time, 1 of the first time
he came, there was no Quran. And he
came specifically to do 1 thing.
He came to tell the prophet, alayhis salatu.
Read upon Khadija from her lord, peace and
greetings.
So the prophet
would turn to Khadija, and he would he
would tell her.
That Allah
sends, yeah, a peace his his peace and
greetings to you.
Allah
is a salam. That's his name.
And he is the source of peace.
He is the source of peace. Well,
women who salam and all peace originates from
him.
Jibril Islam and I offered Jibril back, salams
to him as well.
Give Khadijah the good
tidings or the glad tidings of a castle
in Jannah that is made of a certain
type of crystal that is hollow on the
inside. It's called
It's not,
It's it's not, Yeah. I need the sugarcane.
But is a type of crystal that is
hollow on the inside.
That, if you want to take some symbolism
out of it, looks very similar to to
to the cave the prophet
sat in for 2 years while she took
him food and sat with him.
And put up with the whole story of,
and him coming down. So
whatever it is that you do good in
this world, you will be rewarded of something
that has similar
a similar background too. So he
told her you your your your your castle
and Jannah is from is from this crystal
that looks like a like like
There is no loud voices and screaming.
And there's no tiredness in it anymore. There's
no fatigue.
Because
her house was filled
was filled with children.
Was filled with either her children
or the children the prophet
brought into the home or the children of
the neighbors or those who believed in him
She was the mother that took care of
most of these younger people.
House was always full, so it was always
noisy. It was filled with screaming. She was
a mother who took care of a lot
of children. She took care of Aliyah and
Jafarib
and Zaydib and Haritha. And she took care
of her children
So tell her that there's waiting for her
in Jannah,
a castle.
There is no
she's not gonna have a headache from all
the sounds and the noises.
There is no fatigue there either. She's not
gonna
be as tired as she is right now.
And then she passed away
within the within the next day.
The prophet, alaihi sallahu alaihi sallam, never ever
really got over the loss of Khadija.
He never really did. And this is something
that you you will find
in his life, alaihis salatu wa sama, when
you study his life, yeah, very clearly. That
he that the stories that we have about
Khadija were 10 to 12 to 15 years
after she had passed away.
15 years after she had passed away, in
the midst of Allah, she died she she
passed away on the 10th year of Beyza.
3 more years in in,
in in in, in Mecca and then 10
years in Madinah, at least. So 13 years,
he would live after her.
And you'll find to the end towards the
end of his life, the stories are still
there. Talking about how he talked about, how
how he saw her to the point where
whenever it's what Aisha tells us. Whenever,
someone would bring a gift to the prophet,
alayhi, alayhi, alayhi, alayhi, alayhi, alayhi, alayhi, alayhi,
alayhi, alayhi, alayhi, alayhi, alayhi, alayhi, alayhi, al
whether it may be meat or or dates
or anything of value, the prophet alaihi salatu
wa sama would always immediately take a small
portion or a portion of it and then
wrap it up and send it. And Aisha
would ask him, who is who is this?
This is going to be sent to the
friends of Khadija out of loyalty to Khadija
because he knew that she loved her these
people. He
out of loyalty to her would make sure
that he gifted them something every time he
had the chance to give them something, alaihi
salatu wa salam. He was told
a year or 2 later before he went
to, to, to to Medina Because she passed
away the 10th year, he want he's not
gonna leave until 13th year. So there's a
couple of years. Within those years, they were
he was told,
Why don't you get married? You see,
I don't think we appreciate.
He has at home
he has at home he has at home
and he is is married to, Uthman, Iben
Afan.
But he but he has at home,
and so the Zaynab is is married to
He has 2 teenage daughters at home
He has at home
and he has at home
Living in the house. He has 2 teenage
daughters that she that Khadija has left left
him behind. As along with that, he has
the other children that,
Khadija's children who are living there. Meaning, she
left him she left this world at a
time where the prophet
really needed her. When you have 2 teenage
daughters,
as they say, they're they're coming towards a
time where they get married, you need their
mother there. You need their mother there to
to to support them, to help them, to
take care of them, to move them. And
and now he's now he's a single father
alaihis salatu wa salaam. On top of everything,
on top of the fact that Islam is
is is not going to plan. This is
an important piece. It wasn't going to plan.
Like, Islam in terms of the evolution of
Islam was not going to plan at all.
Now they they were stranded in in 2
continents,
3 years of a boycott. He is not
protected outside the house at all right now.
And now he's losing her
inside the house. He has no 1 to
take care of his home. He has to
now spend more time at home to take
care of his daughters because he has that
responsibility.
It was very difficult. And you would think
that the first thing he would want to
do is be remarried to to to keep
his household, but he didn't. So they came
and asked him
why don't you get married? But his
answer
and and they did this after like they
they no 1 would dare ask this question
to him.
They were always scared to ask him this,
because they knew how he felt. And finally,
someone
muscled up enough, courage to to to to
state the question for him.
And who and who can come after Khadija?
And is there anyone who could possibly take
the spot of Khadija?
She was the mother of my children, and
she was the queen of the house. She
was the lord of the house. She took
care of the house, and she was she
was my she was my home. I I
can't and he and he would refuse
any form of of discussion on this issue.
It it it only it would only be
the 2nd year of Hijra that you get
married. And he would marry Sauda bin Zama.
That was his first wife. 85 year old
Sauda bin Zama, the first widow,
within Islam. Like the first lady who lost
a husband within battle with Sodom in Islam.
He was 85 when the prophet, alayhi, salam
married her.
So this this idea of the prophet, alayhi,
salam, being someone whom
That if if he wanted to do this,
then it would be a different very different
story.
It's very different. The Muhammad the man
Muhammad the man married 1 lady. He married
Khadija.
Muhammad the prophet. Yes. He had different wives.
Those wives Allah
gave him, this is what you're going to
do. You're going to bring the house of
Arabia together. Because marriage, as you know, back
in the day, was not just a was
not just building a household. It was also
a way to build alliances. It's how you
brought tribes together. It's how you brought 2
tribes together, 2 homes 2 houses
2 houses that were fighting together. Marriage did
that. So the prophet, alayhi, he married these
ladies. When he married Aisha Sadiq or Hafsa
bin Tadee'a
bin Umar and and Juairi and Maria and,
and Zainab.
When he married the and
he married the and he married these ladies,
he brought he brought the house together. And
he had a, a wife from the important
and he also granted these ladies
not just political immunity but he granted them
religious immunity. And he gave them the ability
to actually continue to teach the deen on
his behalf after that he passed away, and
they were untouchable. And that was something that
women had never seen in the in that
in that time,
to to say the least.
So the the the wisdom behind him, alaihis
salazar, marrying more than 1 wife after later
on is simple, and we'll talk about it
when we come to the to to the
story of it. But as a person as
a person who
no. He he he loved her, alayhis salatu
wa sallam. And he lived with her for
25 years.
Their marriage went on for 25 years. And
he continued to love her for 13 years
after she passed away. We're to the point
where once,
Yani,
Aisha would tell us that she was never
ever
jealous of any of the wives. She didn't
care.
But the person she truly was jealous of
was someone that had died before
she was able to before she could remember
her. Like, she doesn't remember Khadija. That's what
she said. Like, I I was only jealous
of this lady who
who
there's nothing left of her. She she's gone.
She's been gone for a long time.
And why? Because every time
something happens, he would, remember Khadija. Current Khadija.
Send to the to to the, Yani, the,
the the the friends of Khadija. He would
talk about her often.
And 1 time, she she finally got upset
and she said,
why
you keep on talking about Khadija? Allah gave
you a better wife than Khadija.
And he got upset.
No. Never did.
And Ayesha would say that I never I
never did this again. Like, I never I
never got upset when he talked about Khadija
again. Let him him if he was talking
about Khadija, let him do it. I wouldn't
I I never crossed him again on this
topic.
She believed in me when no 1 did.
When people when people told me I was
a when people didn't believe in what I
had, she she believed in me.
And she and she believed me, not just
believed in me. She believed me when people
told me I was a liar.
And she gave me she supported me with
her wealth when people deprived me.
Allah gave me a family with her.
And I find in these words, not just
Yani, a part of him that
is sentimental and beautiful, but I also find
something that is, I think, universal as well
in terms of
marriage. What women, in my opinion, sometimes don't
see. And I I say this with a
very limited experience I have with women in
my life, so you don't think I'm some
expert. But this is the limited experience that
I have from listening to people run their
mouths and and and talk and talk about
stuff.
I don't think women understand what men are
really looking for when it comes to marriage.
Sometimes, I feel like it's not clear. And
if and if a lady understands this, then
then she's she's figured it out. See, this
is what he said here, alaihis salatu wa
ta'ala is what a man is looking for.
He's looking for someone who when time is
difficult for him, she makes it less difficult
for him. That is what he's looking for.
That's what he values.
When things are good,
that's doesn't matter now. Okay. When when things
are good, it's good. Come on. It's good.
We can have a good time. We're gonna
have a good time. You you so you
made a good time better. Woo hoo. Good
for you. It's about when when when
because time will slap a man in the
face pretty hard.
It'll bury his ego pretty pretty viciously. It'll
make him vulnerable and weak for sure. Life
will for sure take care of that for
a man. And a man, yeah, honey.
That piece hurts. That that's what hurts a
man is when he when he's on top
and he's doing well and he gets fired
or he loses his wealth or he loses
his status or he gets like, he runs
into a problem where he's not the person
he is trying to be anymore. And that
moment when he is weak when he is
weak, that's what he that's what he wants.
He wants a wife that won't make him
feel vulnerable,
won't make him won't remind him that he
was vulnerable, that she caught him vulnerable, that
she saw him vulnerable. No. She will act
like she didn't see him vulnerable.
She will continue to treat him as if
he is not,
and she will make a difficult time less
difficult for him,
which is the majority
of the time that's not what happens. And
the majority of times where you find 2
people who got who fell in love and
got married, and then the the husband is
no longer feeling what he used to feel
before. And this is like the number 1
complaint from every wife. He doesn't say what
he used to. He doesn't write he doesn't
do this yet. Yes, of course, he doesn't.
Of course, he's not going to. Of of
course, he's not going to. What are you
what are you talking about? Go back into
go back go back and look.
If he went through a difficult time and
you weren't there to make that difficult time
easier. If he went through a difficult time,
you made that difficult time worse by continuously
complaining about things and how and and and
pointing out how he didn't, then of course
he's going he's not gonna feel the way
you. And that's what a man's looking for.
And I and forgive me. This is not
I'm not trying to blame my sisters here.
Men have their own set of,
set of flaws that
that would take a year of of lessons
to talk about the flaws men carry within
their marriage. But I'm pointing out here what
the prophet alaihi sallam said, I think it's
universal. Like, I don't think it's just about
him alaihi sallahu alaihi sallahu alaihi sallahu alaihi
sallahu alaihi sallahu alaihi sallahu alaihi sallahu alaihi
sallam. I think it's about what he I
think he expressed what men want. I think
in those words, he said, this is why
she is so I love her so much.
Because at my lowest point, when I ran
down that mountain and I was saying something
that every other human being on the planet
would call me crazy for saying, and they
did. They called him Majnoon for saying
it
that people are gonna call me that. And
I was going to lose everything I had
and lose my reputation.
At that moment is where she she stood
she she rose to the occasion.
And she supported me in every way possible.
So he can never forget that, alayhis salatu
wa sama. Obviously, it takes a man who
has good ethics and loyalty to to notice
that she did that, but that's what stuck
with him. For so to him,
that's why it was Khadija and no 1
else
aside from her.
He lost his 2 his 2 main supporters
alayhis salatu wa sallam.
Almost
yeah. So this is the question I ask.
Why now?
Out of all the times that you could
think of and see a lot,
why would they die now?
I always thought that the better time for
them to die is like
after Right? After after after after she passes
away, he passes away.
But
now why now? This is this is absolutely
the worst timing for them to die. Out
of all the times, this is not it.
I Connie, this is not the time to
die. I I don't have any support or
protection. I will thought if you go ahead
and die,
and now I don't have protection outside. I
need my house to be solid and now
he goes and she dies. So why is
this happening to him, alayhis salatu wa sallam?
Right? When you think about it, why is
this ongoing, these trials that don't seem to
end? Like, it's like every time it gets
bad, you think it's gonna get better, it
gets worse again. And then you think it's
gonna better, it gets worse again. It keeps
on getting worse and you're like, why is
that the case? You see the prophet had
to come to the conclusion that we all
have to come to. That the only support
that you actually have in life is Allah
That is not a outside the house and
and and Khadija inside the house in and
and and it's not none of them. It's
Allah Subhanahu wa ta'ala. And it's always been
only Allah Subhanahu wa ta'ala. And, yes, you
will utilize your network. You will utilize your
relationships and you will seek. He's not going
to because of this, he's not gonna sit
there and not go seek protection. No. He's
gonna go seek protection from tribes and get
it. But his attitude towards it is going
to be slightly different.
His understanding of it is going to be
slightly more mature
just like ours is going to be as
well. That, yes, you seek that protection, you
seek that support, but you remember that it's
not the person.
It is Allah
alone,
always has been and always will. And it
had to be this very difficult
time in his life to the point where
the year was called the year of grief
where he would lose
the most beloved people to him, like, aside
from his supporters. He loved them more than
he loved anyone else. He loved his uncle,
Botore, more than he loved any other relative.
He loved his wife more than he loved
any other person. He lost them both within
a week.
And so that his heart and his mind,
alayhis salatu wa sallam, is directed in the
right direction. That
he knows where who to depend upon. It's
a
loss
Don't don't let yes. Use your use your
network and utilize and exhaust your resource and
utilize all
the connections that you have and all that.
But it's a loss. It's not if if
you start depending on people, then you're going
to be, first of all, very, very disappointed
at the end.
And it's not true. Like, it's not
real. It's not.
Your dependence has to be upon Allah
And another reason why Abu Talib had to
die early on. If Abu Talib didn't, you
know what would happen? This is an interesting
piece that I always thought was worthy of
reflection. Had Abu Talib not died at this
point, then the story of Islam would have
been the story of a family.
A person who had a message and was
protected
by his family. And Islam was is a
it becomes a family story. It becomes it's
it's not really Islam, it's the way of
Banu Hashim. It becomes the way of this
family. So the Abu Talib had to be
out of the picture so that the prophet,
alayhis salatu, will get protected from people who
are not his family, and he's going to
get protected exactly by that. And when I
say not his family, I'm not saying as
in not his first relative. No. He's gonna
seek protection in people who are not related
to his lineage at all. If you remember
the first couple of lessons we did here,
I talked to you about the Arab being
2 separate lineages that only actually unite
at Nuh alaihis salam. The lineage of Ibrahim,
the the Ishmaelites of the land, Adnan the
Adnanites as they call them, and the Kaftanites,
the Kaftaniin
who who who come from the lineage of
Hud, alaihi salaam, going back to Ibrahim. They
are not they are they they are different
in every way. The only thing they have
in common is the language
that sits in the land they live on,
but they're different in every way.
Abu Talib, had he lived on had he
lived on for and protected the prophet alaihis
salam all throughout his life, then this story
would be a story of a family. It's
not a story of a family.
Islam is not for a specific group or
specific race or specific family or specific culture
or background. No.
Islam is for Islam is something that is
it's a message for all human beings. So
the death of Abu Talib is actually extremely
important in this
whole story at this time.
This is what I'm gonna end with because
we have to go for Maghrib.
He lost these people at this time in
his life at the darkest
and lowest moment of his prophecy to date.
This is the worst time he's been through
to date alayhi salatu wa salam.
He lost it all so that he would
learn this.
So that you and I would also learn
the concept of tawakkul.
Because this is the most powerful tool kit
in your tool kit. This is the most
powerful tool you have in your tool kit
as a Muslim. You have to understand it.
You have to make sure your kids understand
it. So when they grow up, they comprehend
what tawakkul actually means so they know how
to practice it appropriately. Because if they don't
if they don't, then I'm life is not
a, is is not a kind teacher. Life
is not a kind teacher. If you wait
for life to teach you lessons, you yeah.
But you'll learn them, but it it life
scars you when it does. It's it's it
traumatizes you. Learn them early on. Understand what
means early on. The prophet, alayhis salatu wa
sallam, he he he this is when this
is when was revealed to him, alayhi sala.
This is when this is when he had
to actually learn this lesson. Understood what actually
meant.
The dependence in your heart being upon Allah
subhanahu wa ta'ala. And what that actually dictates
and what it requires. I will talk about
that
next next week when, in the next halaqah.
So,
please look that up and think about it
a little bit so that you you understand
it. We'll go for