Adnan Rajeh – Seerah Halaqah #28
AI: Summary ©
AI: Transcript ©
I guess, started to come back a bit,
so we'll start in we'll talk we'll start
we'll try to start 8 o'clock sharp now
because it's almost, it's all it's coming back
to 9.
So last week, we we I talked about
the,
the story of, that the prophet that the
prophet,
endured. And
as a quick recap for you, we're in
the 10th year of his prophecy, Alaihi Salam,
the the year that is called the year
of grief.
And at the beginning of this year, even
though the boycott of Bani Hashem ended or
at the end of the 9th year 9th
year it ended,
this 10th year,
instead of being a year of of of
of relief because the boycott is over. After
3 years of of of literally being starved,
he and the Muslims and the Banu Hashim
who stayed in the, in the neighborhood,
they ended up he ended up going through
probably the the most difficult
sequence of events, that he they ever he
ever went through. And it started by with
the death of, his uncle, Abu Talib, followed
by the death of his, beloved
Khadija,
followed by the incident of where he
he went and he tried something new. He
had not tried this yet. This was the
first time, and I wanna kinda give a
little bit of a background regarding this today
after I told most of the story yes
last time.
He had not thought of of seeking protection
or seeking,
the acceptance of Islam outside of Mecca up
to this moment.
Even the people he sent to Abyssinia, they
weren't sent with the,
obligation
or vision or mission of performing dawah. They
did, but that's not what they were sent.
They were sent for Islam to have a
second base in case in case Mecca,
is no longer a place he can live
and he has nowhere else to go and
there's no place for him to, to to
to move to, then he would he would
move there with them.
So but after that but aside from that,
and that's not even him, wanting to leave,
he had not thought of taking Islam outside
of Mecca. He was hoping that he would
be able to establish,
the, the the the legacy of Ibrahim alaihis
salam, which is what which is what Tawhid
is. You know, monotheism or Tawhid is the
legacy of of his of his forefather, Ibrahim
alaihis salaam. And
he was hoping that the people of Quresh
who are the descendants of Ibrahim would eventually
accept this or or see the light in
it. They didn't. So he started to think
outside of the box. Again, he started to
think where was he going to go. And
the first place that he thought he would
try would be would be
with the 2 tribes, and because he was
playing
on one of the
political
realities of the land where Taqif and Hawazin
were indeed
a rivals of Quraysh. So they may have
some incentives, some personal incentive to at least
consider protecting him because the Quraysh wants to
arm him, but but they didn't. Now I
never figured out exactly why they didn't because
it made sense to me that they would.
They not accept Islam, but at least offer
him protection protection, alayhis salatu wa sama, just
despite the nobles of Quraysh,
as he thought, alayhis salatu, but they never
did. Until this day, I still don't understand
exactly why why they didn't. But I guess
when you when you go,
I I guess when you go high enough
in politics, you find out that everyone,
all all the, all the big big hitters
all agree.
Like, the big hitters get along
despite the fact that they make it seem
to the people living on the planet that
they don't,
they they do get along. And they and
they and they all agree on the importance
of them staying in power and staying extremely
rich.
Even though they may maneuver here and there
in ways that, they don't fully agree with
each other on. But in the in the
bigger scheme of things, they don't want to
stay change the status quo. Why why would
any leader in the world
want to change the status quo? This status
quo they're in is what is allowing them
to be a leader. So if they're gonna
go and change it, that's gonna
jeopardize their own position as well. So I
don't believe that, at the higher levels that,
there's any difference between any country. I think
they are pretty much all the same.
It's garbage in, garbage out. There's really no
there's no difference. The prophet,
I was hoping that maybe there would be
enough
pride in the
for for the and
an interest in in maybe protecting or or
supporting him or granting him, Yani, some degree
of protection to allow him to continue to
live in Maquepa from Dawah. He was responded
to in an extremely negative way.
He left
after being basically kicked out of the city.
And the first thing he did was make
this dua that I shared with you last
week. Before he tended to his wounds, alayhis
salatu wa sallam, before he tended to the
wounds of Zayd bin Haritha,
he sat and he made this dua. And
this is,
in my opinion, another example of how he
viewed
the concept of dua and the importance of
that connection you have with Allah Subhanahu Wa
Ta'ala.
The moment he had the the time or
the clarity
or the downtime, may I put it, to
do something where he was not trying to
survive, where he's not running away from people
who are throwing stones at him. The first
thing that he would do is sit down
and speak to Allah
and that in his own sense, aside from
the beauty of the dua itself that I
shared with you last week,
and it is one of the,
most beautiful
strung together words that a human being has
ever put together in speaking to Allah
The fact that he the first thing he
wanted to do was make dua is very
meaningful on its own.
And I think it's something that it it
tells us something about his personality
about his understanding
of what Dua is and the relationship you
have with Allah and how we, how we
should feel. And and and to I need,
reinforce that concept a little bit. Umu Salama
tells us in a hadith that is narrated
by Mohammed and others. It's
authentic hadith where where,
they were she she was asked about the
prophet, alayhis salatu wasalam. She said in one
of her descriptions,
mean when he was bothered by something, when
he was threatened by something, when he was
upset by something, when he felt that,
yeah, something was happening that was very difficult
for him, when he was in stress.
Meaning he would he would he would run
towards salah. And salah doesn't necessarily mean
obviously, one of his meaning is the prayer
that we do, but salah is also dua
in essence. Right? Meaning he wanted to be
in a in a
situation
or a place of connection with Allah Subhanahu
Wa Ta'ala, which is what you're going to
see in the story and it's going to
be reinforced again in the, in the story
itself. After he made this beautiful dua, alayhis
salatu wa sallam, he and Zaid sat in
front of the
pool of water, a small
pond of water, washing off the blood.
Now
right at outskirts of Allah, if
there's a man by the name of Rabiya.
You heard his name before because he is
the one of the people who tried to
negotiate with the prophet
He is the old guy who wants the
prophet
recited Surat Fusilat too. He jumped up and
put his hand on the prophet
mouth begging him to stop. And he went
back and he told the people of Quraysh
that, you know, I think you should let
him speak.
Even if you don't believe in him, let
him speak. If he if he if he
succeeds, then his success is your success. And
if he fails, well, then the whole issue
is taken care of. You don't have to
worry about anything.
But they didn't listen to him. He owned
a an orchard
outside of a plow, a small orchard outside
of a plow. And his sons were on
the roof watching
what was occurring, and they watched the actual
incident. They saw the prophet alaihis salatu wa
sallam al zayd be basically shooed out
of
the people throwing stones at them and and,
you know, cursing and and chanting.
And even though they completely disagree with him,
alayhis salatu wa salam,
it was hard to watch.
It was hard to even though they're they're
the amongst the nobles of Quraysh that have
been, you know, pushing back against everything he's
been doing, it was hard for them to
see that. They they just felt bad.
So they sent from
from their orchard, there was a servant in
the orchard. They asked him to fill a
bucket of water and take some grapes and
go and and give him because he was
sitting under a tree close to where they
were and to take give it give it
to him, just offer it to him as
a as as a gift. They just felt
bad.
So the servant would carry some, some grapes
and a bucket of water and go over
to the prophet
and bring him and bring him something to,
to eat and something to drink.
Prophet
has a conversation with this young servant.
And the servant sits there for an extra
second. He's just looking at the prophet,
just scary. So the Arieslall of Samuelsamu turned
to him and say, Mesbullk, what's what's your
name?
So the servant would answer. He was a
young boy. Faqal Adas. My name is Adas.
Faqal alaihi salatu wasalam.
Yeah, Adas. I've I've always found it interesting
the adab of the prophet
how he speaks to people. Sometimes you find
these conversations in different parts of the seerah,
and you can comment on them because it
shows you how he spoke to people.
It's a it's a common mistake that I
think most of us make. I know I
do. Where you ask someone their name and
I don't know.
My my my my brain my brain goes
on vacation the moment to ask someone someone
their name and then they answer me. It's
like I I I I I dive into
some other topic and then I stand there.
Like, they just told me their name. I
have no clue, not even a clue of
what the letters of the name was. And
so it's a very disrespectful thing. We shouldn't
do it. It's very wrong. I think it's
wasn't that type of person. No. He he
would ask he he remembered names. And I've
I've given you a couple of examples so
far even in seal of him doing that,
alayhi salaam.
And and I I think there's a there's
a there's an etiquette to it. That mean
he he noticed and he recognized that people
we all do. We will we we we
don't find we find it quite,
disengaging.
Right, when people don't remember our names. People,
you know, get to know us and then
they forget who we are altogether. We find
it a little bit disengaging. We're not we
don't feel as belong as welcome, and we
don't feel like we belong too much. Much.
Because if the person didn't even take enough
time to know who we are, maybe maybe
this is not the place for me. I
think his thought was that I'm just you
know, I'm I'm sure he put more effort
into this because I can't imagine the number
of people he had to keep track of.
He he kept track of a lot of
people. You'll be surprised when you read in
the books of Hadith of how he would
you'll be seeing hundreds of people and noticing
1 or 2 who weren't there.
The the people you would notice that you
that weren't there are people that we don't
know. Like, they would say Abu Abu Jahm.
Who is this? Who is this person? I
don't know. You go read the books of.
The only story you find about Abu Jahm
is the one where he the prophet
noticed he wasn't there. That's it. Like he's
not someone who did anything that is that
I can that I can call up and
talk about. Like any if Abu Bakr is
is missing his is
missing. I can get it. These known people.
But there's all these Sahaba we don't really
know that well. And he still noticed alihis
salas. And we had that. You you would
you would pay attention to who was who
was who was there and who wasn't.
So he's having a discussion with this young
boy.
And aside from the etiquette of it to
where he asked him his name, and then
he the second question he asks where he
asked him where he's from, he uses his
name. And that's the way to keep to
remember someone's name. He used it because not
only to remember himself but also for the
person in front of him to feel that
I heard it and I yeah. I'm a
I'm a and you're you're to me now
just not just a person. You are to
me who you are, whoever you identify yourself
to be and you his name is Adas.
Also, Also, what I find interesting is the
interest he takes out of his salatul alayhis
salaam. Like, he always takes interest in people
who are a little bit younger.
Not that I think, you know, old people
aren't worthy of taking interest in,
But it's it's much easier to take interest
in people who have status and have money
and have networking skills and have the ability
to make a difference.
There's less there's less incentive to take interest
in in in a young person. What interest
do I have taking in in a 12
year old boy? What what what is this
kid going to offer me? What can they
add to your life? Right?
Absolute almost nothing. Like, unless, again, unless unless
it's the kid to the you know, the
child of the prime minister or the kid
of some person that you want to get
closer to, then really a younger person doesn't.
But the prophet is also something you find
in in the CLISA. He took interest in
in youth a lot even though they weren't
people of status. And you're gonna see this
example here where he talks to to to
Adas.
From what part of the world are you?
You could notice that he you know that
he's not
so he actually he he took there's all
these cues. Right? He saw him stay there
for a second. So he noticed that he
was interested. So asked him his name. Then
he noticed that he didn't look
fully out of. Like, he seemed like he
was a little bit different. So he asked
him, where are you from?
He's saying that I'm assuming that you're not
from around these parts. You just don't look
it. Look it.
I'm from a place that's called Nainoa. Today,
Nainoa is Musul.
If you're any Iraqis in the room. If
you're from Iraq,
Musul is a very known city. It's an
ancient ancient city. It's a beautiful city.
And it was called Nainoa. So the prophet,
he his face stood up in his
mouth. You're from the, the the town of
the great prophet of Allah, Yunus alaihi salam,
Jonah.
And then at that point, Adas' face
his his face changed.
What do you know about Yunus?
I mean, he's been living this poor kid,
Alaww Adam, what his story was. He probably
snatched from his parents when he was young,
enslaved,
and he'd taken away from, wherever he lived
in Iraq and now stuck somewhere in thought
if
Annie doesn't have parents around him, hasn't seen
a familiar face or hasn't spoken to someone
who understands his culture or his background or
where he comes from a long time. So
So for someone to actually acknowledge him, acknowledge
that he, you know, he comes from a
different part of the world that has its
own culture, it has its own history, own
own significance.
His face changed.
What what do you what do you how
do you know Yunus? Like, how how do
you know that? Like, I've been here for
years. No one no one has ever, yeah,
much heard this name. Like, no one has
any idea who this person is and what
are you talking about? How how do you
know where he lived? Like, forget about them
knowing the name. How do you know? So
it was very
He is my brother. I he was a
prophet, and I'm a prophet like him. This
kid fell to his feet fell to his
knees kissing the feet of the prophet in
his hands.
And the prophet would would, you know, sit
him up and they would chat.
To this piece of the story, there's a
few things.
First of all,
the loneliness that people can can, suffer in
this world is
you can be alone, but you should not
be lonely.
And there's 2 different things. You can be
alone. Actually, being alone is very therapeutic. It's
very helpful. It's very healthy. You should do
it every once in a while. Just be
alone. Alone as in no phone. Right? As
in no Internet. Alone. Completely alone. Nothing. Just
sit there
doing nothing. Right? Just just daydreaming, what they
used to call contemplation and reflection. Just sit
there and think about things.
But don't be lonely. This kid was lonely.
He had he hadn't met someone who
who identified with who he was. This happens
to people who come to this country, by
the way. It happens a lot more than
you more than you,
can
bargain on. And if you're someone who who
immigrated against their will, like you left where
you were living, you didn't necessarily want to
or you left in a hurry and you
got stuck in another country. You understand maybe
what this kid, Yani, what this kid was
feeling.
This happened this happened to me and and
the person who who this story I'm not
gonna use his name, but he's still around,
Yani. Where I I came I came in
2013, and I think within the first
couple of months, I gave a few chukbas
on campus,
UWO. So this is this is towards the,
the beginning of the of of the new
semester in 2013, so September or October. So
I remember giving a chukba, and they didn't
have the room they had now on on
campus. It was a different room. It's a
smaller much smaller room. And I I finished,
and this young,
I think, fresh freshman
student came up to me and he and
he asked me, where are you from?
So I told him I'm from, I'm I'm
in Surah, in Misham,
and this person just he just collapsed.
He just, hugged me, and he wouldn't let
go. He just I started to cry, just
just bawling his eyes out. And he he
had been here for a year before, and
he just felt very lonely. He was a
very lonely person. He he didn't have a
lot of family. He left alone. His family
was, left in Syria. He's been here for
2 years trying to get back into the
system. He just felt very lonely. And I
find the example, yeah, of Sadat of Adas
with the prophet
of that nature.
And
and the prophet would spend a few minutes
talking to Adas, and Adas would be,
on record, the first,
non Arab Muslim.
Right? On record, he's the 1st non Arab
Muslim. You can say, what about Suhayb? Suhayb
was not, non Arab. Suhayb was Arab. Suhayb
al Rumi,
Suhayb Abwiahia
that they talk about. They say the Roman.
Suhayb the Roman. He wasn't Roman. He was
another sad story. He was another kid, Arab
kid, snatched from his family and and he
grew up in a part of the Roman
Empire. And then he came back and his
Arabic was heavy because he had lived in
parts of northern of northern Syria close to
Turkey for a long time. So he didn't
speak Arabic well, but he was not, Roman.
He was Arab. He just he didn't grow
up like that. So up till now, almost
all of the people in Mecca were all
the all the all the people came and
accepted Islam, from him alayhis salaam. People who
are Arab in in in in in their
nature. If you want to say Bilal Abash
he wasn't, that's fine. But Bilal is all
he knew in his life was living in
in in Mecca. So he but Adas no.
Adas was an individual that did not identify
with the land he was living in. He
was there because he had no he was
not able to go back to where he
he wanted to go back to. So he's
on record the first Muslim. We have no
other story of, Sayyid Nadas
I have nothing else. Aside from this story,
the prophet alayhis salatu as salam had with
him. But he accepted Islam with the prophet
alayhis salatu as salam on that day.
And it shows you like sometimes you'll take
interest in someone and you won't notice what
they're going you don't understand. Like you you
think you get you don't get it. You
have no idea what people are thinking or
feeling. You have no idea. You think you
do. You think you're we think we're good
at the idea of judging people's character or
reading social. We don't. We have no idea.
We we don't. And the prophet, alaihis salaam,
he just noticed someone interesting interested. So he
spoke to him for a few moments and
it meant something to this person. Yeah. And
he did that with him
He thought it was worthy of doing dawah
in this person except to Islam. And another
point that I think is really interesting here,
is as if when he left alayhis salaam,
and this is what the wording is.
He left the Ta'if being stoned out and
the wording in the books are that he
was bleeding from his feet alayhis salatu wa
salam. This is the wording in in in
in Bukhari.
When he left and he was bleeding and
the bleed and you the yeah. Blood was
running down his his feet were all all
* alayhis salatu wa salam.
Was if as if Allah subhanahu wa'ala is
saying that, yeah, any the they didn't respect
you. They they made you bleed from your
feet. We're gonna send someone who's going to
kiss your feet for you. Like
as if within it from a from
Allah a little bit of a reminder that
you know you know you think you're not
it's as if the the the response to
the dua of the prophet alayhi also happened
immediately.
Because he was just saying a second ago.
If you're not if what happened to me
right now is what what's been happening over
the last month or last years, last 3
couple of years. It's not a sign of
your wrath. It's not a sign of your
displeasure with what I'm doing. Meaning meaning, I
am not being punished because I'm sinful and
not worthy. As long as it's not that,
I'm okay. I'll put up I'll endure whatever
it is that comes my way. I'm just
worried that I have displeased you to the
point where I'm worthy of of of punishment
and I and I don't want that to
be the case. So Allah Subhanahu Wa Ta'ala
answered his question. He sent them this young
person
that would accept Islam and kiss those feet
Not that he wanted that, but but I
think I think this you you get the
idea of what of of the of the
symbolism in in the story itself.
He would
spend a few hours there, eat and drink,
rest of it, and then take Zayd and
make their way back, you know, into
to Mecca.
Knowing that he can't really go into Mecca
at this point because they've already Quraysh knows
that, that he went to
to a they're calling him a traitor for
doing it because the had tried had raided
Mecca a number of times in the past.
They're saying that this is an act of
treason,
whatever.
He can't enter the,
he can't enter let go.
It was during this period I I don't
did I put it on? I don't think
I did.
I didn't. Alright. That's fine. Was it was
during,
this time that Allah,
sent to the prophet
I swear by by this town. He's talking
about Mecca.
You have every right to live in this
town. You have no one has any right
to deny you access into the
where your father and forefather and grandfather and
great great grandfather all were born there and
you were born there. You have no they
have no reason. You have no right to
keep you out.
Now so you understand
because is an important one. I think I've
pointed out before.
Talks about
it talks about the consistency
of values. Right? This is what the teaching
of Surah Al Barat is. And it's within
the Surah and and Surah Al and just
Amma that talk about the toolkit.
You need certain certain tools. You have to
have certain things. You have to have the
you have to have, taqwa and taqwaqun and
tisbee. These are the things that Surah's talking
about. And it talks about the consistency of
of values.
Why is that the case? The k it
comes from this hadith
that this hadith helps us understand a little
bit of what the prophet
says. Where he says,
when Aisha was asking him what the worst
when it was the worst day that you
have ever seen, and she said aside from
Uhud. Because she was assuming that Uhud was
the worst day of his life
because of what happened. The hamza
passed away and died and was martyred and
all these other Sahaba, all these great names
And then the consequences of it just kept
on going on for years. The Muslims suffered
because of what happened on the day of
Uhud. So she's assuming that was the worst
day of his life. So he said, no.
That wasn't
Muhed. And he calls this
and that's how he calls it. The worst
that, is is the day
of
Another hadith,
the prophet
I'm in a is a is a name
of a valley between Ta'if and and Mecca.
And he's walking, and he's coming through this
valley coming back to Mecca, and he is
he is
aimless.
This to him was the worst day of
his life, alayhis salatu wa sallam. He had
no plan.
You know? He didn't know what to do.
He had he had run out of options
completely.
Forget about the fact he didn't have someone
to protect him outside the house of Abu
Talib and that he lost his support inside
the house Khadija. That was what I was
basically talking to you about in the last
2 weeks, that he lost those 2 things,
alayhis salatu. And they're very meaning, very important.
He needed the protection outside the house, the
protection inside the house, he needed them. He
lost them. Now it's it's it's worse. Now
he has no plan. He has nowhere to
go. He has absolutely nowhere to. He's been
humiliated.
He's the worst Probably one of his worst
the worst encounters of his life, alaihis salazar
just occurred and he absolutely has nowhere to
go. He has Zayd ibn Haritha, a young
teenager with him. He has 2 daughters at
home
with with no mother, and he has no
way to get home. He has no access
to his to his house. They have basically
put a bounty on his head. The Quraysh,
his own family are trying to kill him,
and he has no plan. He has no
plan. See, it's that moment of complete
despair. He was brought
to a moment
of rock bottom where there was absolutely
no hope. There was nothing for him to
do. He had no he had nowhere to
go. Are you saying what I'm trying to
say? This happens sometimes in life. You will
may you may, you won't. But you may
run into a moment where you absolutely have
no options.
It's very hard. Most of the time, you
have at least something. Like, you have an
option somewhere. Like, it's maybe a may not
be the best option, but it's something.
It it it's at least something to go
by. Usually, we don't like, you know, taking
d c and d. We want option a,
maybe option b. We don't wanna take option
c or d. At this moment,
had no options. He had nothing.
It's hard to live without a plan. It's
very hard to live without. People who live
without plans are the ones who get extremely,
extremely depressed.
Reactions when they don't have a plan or
their plan is not working, and you and
you don't know how to be flexible about
their plans. Again, if you have a plan
and then, you know, life presents itself to
you in a way where this plan isn't
gonna work. It ain't working. Like, it's not
gonna happen. And you don't have the ability
to say, alright, plan b or plan c
or plan d. You stick to plan a
even though it's not gonna work. And people
are telling you this isn't gonna work, and
it's not they're telling you because they don't
believe in you. They're telling you because there
are certain circumstances and scenarios. There's an environment.
There are there's issues that just won't allow
it to work and you're just not listening.
It becomes very upsetting
having no plan at all, living life and
feeling that no prospects, there's no ambition, there's
nowhere to go in life. It's very difficult.
It's actually it ruins the the person's ability
to find a reason to get up in
the morning.
If you have a plan in life, it's
a good thing. Even if it's not working
out. Even if even if you don't
they feel like it's actually going anywhere. But
at least you have a plan. You're trying
to figure it out. You have finished your
degree. Your plan is to get a job,
hopefully get married, start working, get a house
you have some you're you're trying to move
somewhere. There's a next step that you're trying
to achieve.
He had a long term plan Alaihi Salaat
wa Sallam, but he had no executable next
step.
He had how do I what do I
do next? I know what I have to
do. He knows what his role is alayhis
salatu wa sallam. He knows what Allah's an
honest asked him to do. The spreading of
his time, the teaching of this and the
the national of the of the dawah. He
knows that. But what is the next step?
How do what do I do now? Where
do I go? What do I do? I
can't I can't go inside. I can't go
back. I have I have I have nowhere.
Salallahu alayhi salam. He said, here's my when
he was asked, he said this was
this was the worst day of my life.
Absolutely the worst. He hit
a point where it was the lowest. At
that moment, the Quran would come and tell
him.
Will you not now overcome the obstacle?
Is an obstacle.
What do you know about the obstacle? I
mean, you don't know anything about those.
Either free free a soul, free a free
a neck, you know,
which he did,
which is the story I just told you
a moment ago.
Or feed someone on a day of of
complete
or feeding someone who's hungry on a day
where you have nothing.
Either either
a a kin orphan or a or or
or an extremely poor poor needy person.
What is this saying?
In order for your values to be values,
they have to exist
at rock bottom.
Similarly to how they exist when you're on
top of the hill.
If your values cease to exist when you
hit rock bottom then they weren't values, they
were just preferences.
Preferences are cute
but they're not values.
What you want, what you're going to be
rewarded for in life, what Allah subhanahu wa
ta'ala is going to hold you to what
accountability is gonna be based on
values. It's about and a value is consistent.
It stays. It doesn't go away. If you're
someone who is if you're value, if you're
generous, then you are generous when you have
a lot,
and you're generous when you have barely anything.
If you're only generous when you have a
certain amount, then you're not really generous.
That's not a value.
There's a preference.
I prefer to give money when I have
this amount. That's fine. These these are fine
things. You can do this. Everyone can have
these preferences, make certain choices. I'll give now.
I'll do this. I'll do a value is
something that you do regardless.
You do it doesn't matter whether you're doing
well, you're not doing well, you're you're you're
happy, you're sad, you're energetic, you're tired.
Doesn't matter.
So this is what the Surat al Bayd
is saying.
Let's see. Let's see what you'll do now.
So he says
after he was just kicked out, and he
has a conversation with Lou Adas over here
and he gets them to accept Islam.
And he shows kindness and interest in this
young boy, saving him. Faqquhar Tabba, saving his
neck from the hellfire on the day of
judgment by making sure he accepted accepted his
dua. For this story to be even more
important, I need to for for me to
convince a little bit more.
As he is in as he is sitting
there feeling completely lost, Jibril alaihis salaam would
come to him.
He looks up, he sees a a cloud.
He looks into the cloud, he sees Jibreel
alayhi salaam coming in one of his forms.
And And Jibreel would say,
Indeed, Allah subhanahu wa'alaqal has heard. And, yes,
he he heard what you said to you
the people and what they said to you
and how they responded to you. And he
has sent with me the angel of mountains
so that you may command him with whatever
you want.
Give me the word and I in the
2 mount the mount the,
series of mountains that,
Anib,
cover, Ta'if al Makkah tell me, and I'll,
crumble the mountains upon them
for you.
He said no. I hope that the day
will come where Allah
will bring forth
from their offspring those who will say
and that will worship him and will will
not associate anyone anyone else with him.
And the way when I when I when
I tell this story or think about it,
I always say to myself and and and
here we are. As he predicted alayhis
salaam, as he hoped
as he hoped, it what he hoped occurred.
He hoped he he refused to take vengeance
for himself for what happened. He refused
to punish the people of Mecca and Pla'i
for what they had done because he hoped
that one day
from them would their descendants would come people
would say, la ilaha illallah, Muhammad Rasulullah.
And here we are saying
as the prophet alayhi salawatu wasalam as the
prophet alayhi salawatu wasalam predicted and hoped for.
And this is what the Akaba was. Are
you able at this moment of complete despair
where things could not have been going worse
for you? You have just you have just
come
yeah. Your hands are still
dusty with the with the soil of of
the 2 funerals that you attended, both of
the 2 of the 2 most important people
in your life. You've come off a 3
year boycott.
You have just been kicked out of a
Ta'if, and you have no access to your
own home.
Yeah. What what else can go wrong?
Pretty much there's not much else you can
think of going wrong.
But, the point of the story was to
say, well, see how he's going to behave,
alayhis salatu waslam, then. That is how you
know someone's true, colors, by the way. That's
how you know your own. You know who
you are based on how you behave when
everything goes wrong, when you are in the
worst
situation you can imagine. It's at that moment
that you have the ability to establish what
values you actually carry.
Do you continue to be kind? Do you
continue to be compassionate and caring and loving
and generous?
Or do you lose all that and turn
into something different?
Because if you do, then then you have
to go back and revise what your true
values are because that's not a principle. It's
not an ethic. If it's not consistent, it's
not it's not an ethic.
So
at rock bottom, refused
any form of punishment.
And he said, inshallah, no. The time will
come where inshallah, there'll be something coming out
of them. It'll be to come from them
even if they're not gonna even if they're
not listening to what I have to say
right now inshallah, it will be coming from
them later.
So when the Quran says,
yeah, overcome the obstacle. What's the obstacle? Are
you able to keep your values consistent when
things don't go your way? When it's no
longer easy to do so?
Are you able to do it then?
May Allah grant us the strength to do
that inshallah in our lives.
But I'm telling you it's not a simple
it's not a simple task. This is one
of the most difficult things that you'll run
into.
So take take time and think long and
hard about who you are and what you
are. Now when I say you have to
be generous when you have a lot and
little, it doesn't have to be the same
amount. You don't have to give the same
amount, but the concept has to say the
same. You're still someone who's generous. You're still
someone who's looking to to help someone else
with even if it's with something simple. Even
if it's with a date, some of them
had to during the time during his life,
alayhis salatu wa sallam. But the generosity has
to be something consistent
just like the the kindness.
See, his his compassion, alaihis salatu wa sama,
to people was something that was consistent.
It didn't change. Whether he was doing really
well, whether he was the ruler of Arabia,
or whether he was someone who was had
had just hit rock bottom and and had
no hope, like, or at least nothing that
he could see. Of course, the hope would
come and things would change. At that moment,
he didn't he couldn't see the light at
the end of the tunnel if if he
could see the tunnel to begin with, alayhis
salatu wa sallam.
That
night, he would, he would be praying Qiyam
al Layl.
And and usually I tell the story, I,
I I stop for a second because the
story is about, is about, Yani, what what
happens after. But to me, I always like
to stop and say, so that's what he
did that night.
That's what he did that night? Out of
all the nights in his life that he
could probably take a break and just go
to sleep, this would be the night. Like
in all the nights that I would say,
fine. Yeah.
Well deserved rest just just sleep it off.
This was not a good day. You need
a little bit of rest. This is the
night that he performs
Most people have nothing else to do and
they say, no.
And things are working perfectly.
At the worst moment in his life, and
that's what he would do. He would he
would turn to turn to Allah Subhanahu Wa
Ta'ala. And that is the concepts that we
have to learn from him. Like, this is
what we have to actually internalize
from his experience or from his yeah. From
his behaviors, alayhis salatu wa sallam. During this
night after,
a disastrous day where he feels completely lost
or probably the worst day of his life,
he will stand up and
and speak to Allah. And he would start
reading the Quran.
He would start reciting the Quran out loud.
And the verses that
capture what happened. Not it's not what he
recited.
It's not what he recited that night. No.
This is the these are the verses that
capture
what happened.
The verses tell us what happened. The prophet
is standing there reading the Quran.
He doesn't know.
He has no idea that the jinn,
for the first time in their
lives,
ran into
him in a way where they were able
to actually learn. The jinn
the world of jinn is something that is
very complex we don't understand.
What we understand of it is that amongst
them are those who are similar to us.
They are they have their stories, they have
their prophecies, and they have their guidance, and
they follow,
some of some of their own guidance and
they and they follow some of the guidance
that Allah grants,
grants human beings that they are aware of
us way more than we are aware of
them,
And that some of them can perform West
Wasa. And though and those who perform West
Wasa are usually following in the footsteps of
Ibelis,
Nanatul Lali or Shaytaan.
Aside from that, we don't know much about
them. And any attempt to try and know
more is a waste of time. Is a
waste of valuable time because this is. This
is an issue of the unseen. You only
know of that which Allah tells
you. What he doesn't tell you, subhanahu wa
ta'ala, you don't have access to know. Like,
you can't go and study this. You can't
go figure it out. You can't go in
in in a in a deep dive to
to pick up nuggets about this here and
there because there's because anything that Allah Subhanahu
Wa Ta'ala wanted you to know about them,
he'll tell you. And what I what I
explained to you is what is what basically
what the Quran tells us and what the
prophet, alayhis salam, told us.
So please don't waste too much time in
your life, wondering about them, fearing them.
Put being suspicious
of them or putting yourself in a position
where you think yourself or others, have been
possessed by them because they can't do any
of these things. And they are very weak
in the kiddah shaytani and
with a simple
or
some degree of of tasbih and dhikr. Quran
shaytani is gone and you know, the the
over emphasis and the the the
the the the superstitious,
preoccupation
with the existence
of jinn in our lives is pathological
and it has to come to an end.
And it I know it's hard to end
in the Middle East because of how people
are are, you know, are forced to live
their lives. They live in a time, in
a place where they are where there's a
lot of poverty. There's a lot of ignorance.
There's lack of proper education. People don't have
access to, you know, to to the appropriate
services for them to grow. But I I
don't excuse it when it's here. Like, I
don't excuse it in this part of the
world. You have access. You you're able to
learn and understand. So we need to stop
doing this. Stop
looking at someone who's behaving funny and think
and and thinking that somehow they need an
exorcism.
Exorcisms
are not a part of Islamic faith. They
are a part of Catholicism
and certain aspects of, certain * of of
of Jewish,
the Jewish religion. We don't have them in
Islam. The concept of sexism is is foreign
to Muslims. It didn't exist during the time
of the prophet,
didn't exist during the early decades or early
generations of the Sahaba. It only entered Islam
maybe after 60506100
years of of Hijal of Hijal. So 5160
600 years later after Islam, we start to
find that there's evidence of this actually occurring.
He never did this alayhis salatu wa sama.
He never encouraged anyone to do it and
never claimed that this was something that was
ever possible.
On the other hand, the Catholics have a
complete and full
chapter of study that is regarding the symptoms
and the signs and how to do it.
And they have it's they they turned it
into a it's very lucrative. It makes a
lot of money. If you don't have a
job and make money and don't care about
whether it's halal or not, this is the
right thing for you. This is the job
for you. Go into this. Just a long
lehiya, put on a a sparkly imamah, and
tell people that they have jinn in them.
And then bring a couple of, tools and
gadgets that make funny noises and lead along
people who are already mentally ill and mentally
struggling have a hard time and lie to
them and lie to their parents and act
like that you're actually doing something. And claim
that what you're seeing from them is sign
and symptom of shaitan and it's a shaitan
on the inside and they want this amount
of money to get rid of it and
you're going to sit sit there and hit
them with a shahapa or maybe even have
them listen to, you know, something on and
when they when they lose their Yeah. And
do that and then go and meet Allah,
you Mirkiyam, and see what you're going to
tell him because this is a it's it's
voodoo, it's made up, it's a lie, it's
not true, it's harmful, and you're gonna be
accountable. And if I find out that you're
doing it, I will bring the police to
your doorstep. I will make sure that you
go to jail for as long as I
possibly can make sure you go to jail
because this is one of the worst atrocities
that you can commit in the name of
Allah Subhanahu Wa Ta'ala in the name of
Islam. It's not appropriate.
It's not appropriate. Jin can cause you to
be confused because they do was wasa, and
that's an issue that comes from within you.
You are shoot you're very anxious, you're depressed,
you are you're struggling with mental illness problems
or you are struggling in general in your
life. So it becomes more apparent upon you,
but they don't have the ability to enter
into your brain and sit and kick you
off the steering wheel and start making decisions
on your behalf. If that was a possibility,
then someone should have told us about this.
If if there was a possibility that I
lose control
over my my choices, then I'm sure the
prophet would
tell me, by the way, watch out for
this because you can because that's a big
deal for me not to have the ability
to control my actions and because how am
I accountable? How do we deal with someone
who's not accountable?
When there is when there is the possibility
of you losing control, you're told about it.
That's why you're told not to drink alcohol,
not to take drugs because that ruins
shaytan doesn't do that. Shaytan performs
That's what he does. He just gives ideas,
confusing ones, contradicting ones so that if you
are not clear on what you want, if
you don't know what is Haq and Baq
if you have not made up your mind,
if you have not purified your heart and
clarified and cleared your mind, then you will
be confused.
But people who have schizophrenia and people who
have bipolar and people who are struggling with
PTSD and people who have mental illness problems,
they need mental health care professionals to take
care of them and to help them. There
is nothing wrong with reforming a rokya ever.
I've said this a 1000000 times. Do it
every night. You Sheikh, do it every night.
I do it every night to my children.
You should do upon your kids and your
loved ones every single day.
They don't need to be mentally ill or
they don't need to have a broken limb.
Just do it because you love them. As
the prophet
taught you, sit there.
And do that and make du'a for them.
Whether you're sitting in the same room with
your hand on them or you're sitting in
the next room, it's all the same. But
do that for them
because that's how that we do that all
the time as Muslims. But this
superstitious
fetish that we have regarding jinn and wanting
to blame everything on them is just
unhealthy, and it's and more importantly, it's untrue.
It's just untrue.
It's it's just not it's not true. I
know you're sitting there saying, oh, no. But
you don't you didn't see. I saw I
saw more than you. I grew up in
the Middle East and this is what people
did and I saw it all. I saw
all of it. And I know what I'm
talking about. This is not, I am not
speaking from theory. I'm not basing what I'm
telling you on a book I read. I'm
basing it on growing up in the Middle
East in probably one of the most superstitious,
villages in the world. I grew up feeling
that the Jin left the whole world and
decided to live inside my family's houses like
no one else. Because I don't I don't
think there was more people who'd struggling with
Jin problems than the people living in my
village. I felt that also Jin made a
decision that forget about the planet, go to
Kafar Hawar, go to this and this area
and just take care of these people there.
I don't know why Jin won't come to
North America and maybe take out some of
the North America. Yeah, and even take care
take out of the
Alright. That's the end of my rant, but
look,
make sure that you're very careful with how
you deal with issues of Rib. Gin
is. You can't measure gin.
You can't there's no blood test. There's no
there's no,
there's no MRI or or no machine that
can capture jinn existing and lurking in the
backgrounds. They they're ghib. Allah Subhanahu Ta'ala is
ghib. He's ghib. And his and
the jinn are
There's a lot of things that are but
just not
But you think if you take a Yeah,
I mean a space shuttle and go far
enough you'll make it to Jannah. Or to
know you can't. They're They're not something that
you can access. They're not a part of
this realm that we live in. Focus on
what you can do. Focus on what
Allah has put for you in the
in this tangible universe, observable universe that you
have is beautiful.
He exists within every corner of it. You
see Allah subhanahu wa ta'ala in every corner
of this universe. You don't need the paranormal
to find God. If you're looking at the
for the paranormal, then you are going to
be disappointed. And if you find God through
them, then I I'm sorry what you found
is wrong and you have built your faith
on something that is uncertain,
unclear.
Allah subhanahu wa ta'ala signs is in the
sun, then the moon, then the mountains, and
the rivers that run under us, and the
life that exists within the on this planet
and the life that exists inside of you,
and the beauty of all of that. That
is where Allah manifests
his beauty. That's where you see it. You
don't need something else. You don't need it.
If you feel like you need, no, I
need something else. You don't need it.
Anyways, the prophet, alayhis salatu wasalam, is saying
they were reciting the Quran. He has no
idea that the jinn came and they're listening
to him.
And they're
and they're the say, we sent to you
a number of the jinn.
Quran, they're listening to the Quran. So when
they came to you as you were standing
there reciting,
they said to each other, shh, listen.
This is different. Like, just let's just stop
talking. Let's listen. So they
listened.
Once you were done reading,
they went back to their people
warning them. Where did they say? They said,
oh, our people.
We have heard the words of God that
have been descended after, descended after the words
of Musa alayhis salam because they were aware
of the words of Musa. They were held
to the book of Musa alayhis salam, through
Dawud and Surayman, and we know that already
from the Quran.
But we're here we're hearing words after Musa.
Similar, almost the same of what as what
Musa alayhi salam was teaching.
This guides to righteousness
into a path of incorruptibility.
Oh, our people, you need to respond to
the one who is calling upon you to
take to to go to Allah Subhanahu Wa
Ta'ala.
And believe in him.
He will Allah will forgive your for your
sins.
And he will protect you from a difficult
punishment, and the verses would explain.
So
here's the here's the point that I think
is worthy of making. And when we when
we when we look at this, when we
look at this, these verses and we look
at the
prophet alayhis salatu al salam,
right, he wanted,
a Ta'if.
Right? He wanted
Aqif. Allah
wanted Yathrib.
The prophet, alayhi salatu wa salam, wanted the
leaders
of Taqif and Hawazin.
Allah
wanted Adas.
The prophet
wanted to bring dawah to people. Allah wanted
the jinn to hear him.
In your life, you will make plans and
you will go towards those plans. But then
whatever Allah
wants will be. The prophet
made a good plan. He was hoping to
go to Ta'if, to the leaders of Ta'if,
human beings. That that that was a plan.
Allah subhanahu wa'am had a completely different plan
different plan for him. Nope. It's gonna be
a trip later. I know it's gonna be
this young kid, Adasi, deserves a break. He
deserves to meet Muhammad alaihi salatu wa salam
after what he went through. And it's not
gonna be the human beings that are going
to respond to you on this trip. It's
going to be the jinn responds you on
the
trip.
Another point in this story
is that the prophet
had put in so much effort in the
dawah of human beings with nothing.
Like, he put in so much effort. He
planned things out and he spoke and he
explained and he made points. Nothing.
He put zero effort in the dua of
his jinn.
He put 0 effort. He didn't even know
he was doing it.
Like, he was he did not know that
he performed jawa to jinn until Jabeel came
the next day with this ayah.
It's when their Jibril Jibril came and said
The
prophet is listening to the verses.
Alright. He had no idea that the jinnah
actually heard him that day.
What Allah
has in store for you is something that
you and I will never know. What what's
in the cards for me is something I
don't understand. If if if you met me
13 or 15 years ago, right,
And this is how arrogant and cocky I
was. If you had met me back then
when I was in my in my element,
and you told me one day you're going
to be in this city called London. Not
the real one, some other one that no
one ever knows about. It's much smaller and
not as good in any form or matter
and the food sucks there. And you're and
you're gonna be there and you're gonna be
stuck there for a for for a decade
and you're gonna and you're gonna I would
look at you and laugh.
I would laugh because at that point, myself
and my family and my parents, we're all
living to the I very stably in a
stable manner in our in our country. I
was in medical school. I was in sharia
school. I had a masjid. I wouldn't I
would I would find it to be, ridiculous.
Right? I find it to be ridiculous. Well,
but look, what's what's in store for you
is something you can't choose. So whatever Allah
sends your way, you just have to deal
work with it. What what did he give
you? What are the what's the hand that
you were dealt? Work with that. Work with
it. Who's around you? Who are the people
that Allah's gonna put in your vicinity to
work with? Yeah. He'd take them. That those
are the ones stop looking up across No.
No. No. Stop
stop focusing. What you need is right there
around you. Whatever Allah Subhanahu Wa Ta'ala wants
you to do, he put you there.
He put you wherever he put you because
he wanted to put you there. So so
so work with what you have. You can
plan. You can make plans of of doing
different things, but then whatever
Allah Subhanahu Wa Ta'ala wants for you is
what's going to be there. So make sure
you don't lose track of that, and make
sure you see it, and make sure you're
not disgruntled.
Make sure that you're the prophet alaihi wasalam
was not bothered that it was Adas not
the leaders of of it wasn't part that
was that turned out to be Yathrib not
Uqba'ib. Uqba'ib by the way is much more
prestigious than Yathrib.
Madinah today is bigger than Ta'if because it's
because it's Madinah Surillah Alhis Ta'if because it's
his city. But back then Yathrib in comparison
to Ta'if is nothing.
Like a candle hold a hand hold a
candle to it. Like Thayef was prestige.
Thayef, there was wealth, there was strength, there
was 25,000
warriors in that city. Yesterday, I've had nothing.
Yesterday, it was filled was filled with disease.
Yesterday, everyone there was sick. You wouldn't go
people wouldn't would avoid the city because you
went there, you got you you picked up
something. Like you you got ill. Yeah. So
it was hard it's hard to live there.
He wasn't disgruntled because he he didn't get
what he wanted.
Because you don't know what's best for you
anyway, so be okay. Just move just move
with it. And Allah
will want and you will want and what
he wills and decrees
will be and what you will will only
be if he lets it be
so don't be too upset. Make your plans.
You have to make your plans. This is
not me telling you, okay. Stop. No. You
have to plan. Not planning is a mwasieba.
It's a mistake. You're accountable for it. You're
accountable if you don't have a plan in
life. You're not moving forward.
Just be okay that with Allah
bringing forward whatever he sees fit.
And then I think this example of him
of him
having that
is is one of of of of significance.
So what does he do? He says there,
he thinks of what okay. What are we
gonna do next? Fine.
He gets Zayd.
He can't go out of his salatul Islam
and and solicit other other tribes because of
of the fact that his he is
there's a bounty on his head. Like, they're
gonna try and collect it. But Zaid, on
the other hand, does not have that. And
Zaid was of the age that he could
probably do it. I find this story to
be important, especially if you're young.
Zaid was mature enough to get this done.
If Zaid wasn't mature enough, this wouldn't have
happened. I don't know what it would have
happened. I I don't know what the option
would have been if Zayd was too young,
like wasn't couldn't speak. It wasn't about, like,
age. It's about maturity. That Zayd was mature
enough to go and carry himself.
He's gonna be sent to tribes.
He's going to be sent to a tribe.
That means he has to go
knock on a door,
ask for the leader of the tribe in
a way that does not make the person
at the door shoo him away or kick
him out and then go to the leader
of the tribe and speak to this leader
in a way that is respectful enough for
the leader to listen, and then make a
case for him to protect the prophet to
come into Mecca. You're saying
this? Well, this is a 15, 7, 16,
17 year old boy is gonna be able
to do this. Right?
I I think the prophet alaihi sallallahu alaihi
wa sallam, if he had one of our
youth today would end up going to Habasha.
And if he was stuck with But Zayd
was mature enough that this actually worked.
But Zayd had to go and speak to
7 to 8 different tribes.
Like, he had to it was 7 it
was the 7th or 8th
attempt that worked. It didn't work for the
first attempt. The prophet alayhi sama sent him.
Try Fulan.
Zayd would
go. Full full it takes a takes a
full day to go from where they are
to to to to to where this tribe
is and ask for that. And he was
rejected 7 times, and he was not phased
by that,
He was okay with it. He was fine.
This level of maturity
is something that is yeah. He
is very impressive and is and is and
not only forget about being impressive.
It's required.
We need our youth to be able to
present themselves appropriately.
Like, we need our younger brothers and sisters
to be able to walk into a room
and present themselves in a way that is
respectful, where they can yeah. They know how
to give salaams to someone older. They know
how to present their name. They know how
to sit. They know how to sit. They
know how to speak if they're going to
be engaging in a conversation. They know how
to respond to someone who's older, and they
all also know how to make a request
in a respectful way. It has to be
respectful. See, when you're older, you're not impressed
by a kid who's too shy nor are
you impressed with a kid that is too
cocky. Like a kid a kid that behaves
in a way that's arrogant and disrespectful and
rude, you don't like either. Like immediately as
an older person you pull back if, a
child is behaving in one of those two
ways. You look for someone who has the
balance. That balance doesn't happen on its own.
It's definitely not learned through long hours of
gaming. Just just in case you thought that
was going to happen. You're not gonna learn
how to do this by gaming a lot.
You're you're going to learn how to do
this by having more experiences, by going with
your parents and your especially your father to
different situations where you see how your father
does it and then you learn how to
do it yourself, so that you can carry
yourself. See, Zayd was spent so much time
with his father. Of course, the prophet alayhi
sallam is his adopted father not his real.
But he spent so much time with him
that Radi Allahu Anhu was equipped with the
skill with the skill set. He didn't have
a problem. And he said in his aid
was not someone who was, shy or intimidated
or scared or too bashful or too shy
or too arrogant or too
he he he had he had that skills
and he knew how to go present himself.
He know how to speak to someone who
was a leader, who was who was of
status and he knew how to request something
from them and get it.
So he would go and the and the
final the person who actually accepted was a
man by the name Al Mottaaim ibn Adi.
Al Mutaim
was was someone and this is why this
worked. It worked because Al Mutaim was
a noble
of Quresh, but he wasn't
at the level of Abu Sufyan and Abu
Jahal and Otsba and and and and
and like, some of the people in Quresh
were, yeah, I need the,
class a
or class a nobles. And he wasn't a
class a. He always thought he was. Right?
He always felt that he was, but he
wasn't.
So when when the prophet, I s s,
sent Zaid to him, he told him and
and and remind him. He told him, yeah,
the prophet, I s, would coach Zaid and
say, look, when you go to this person,
say this and see if it works. So
for the month time, he told them and
remind him that Abu Jahad and Abu Zafias
swore
that I would never be allowed to walk
into Mecca again, and they did, by the
way. He wasn't lying. Right? But tell him
that piece specifically. See if that will provoke.
So when he went and he told him
and got all self righteous. It's like, what
they swore he wouldn't enter? Well, I'm going
to make him enter
against their will just to kind of spite
them a little bit, just to prove that
he is as noble as they are. So
Al Mu'taim finally was the the person who
finally agreed to offer the prophet
protection. And Mu'taim had 12 sons.
He he,
dressed them all in armor, and and he
would leave Mecca, and he would escort the
prophet
in. And he would enter, alayhi, Salam, Mecca
surrounded by,
as he was in his juar. In his
juar, meaning he was yeah. And he was
in his protection.
And, of course, I'll talk to you a
little bit about how the prophet, alayhi salsam,
repaid the Murtaim for this later. And Murtaim
never accepted Islam, unfortunately, as far as we
know. As far as we know. And, again,
narrations are are are are a little bit,
flimsy. But as far as we know, he
didn't. But I'll talk to you about how
the prophet, alayhi, salam, later on, made it
up to him. So he would they would
enter,
Yaani, Mecca. Sorry. And,
Abu Sufyan and Abu Jahid would see the
prophet alaihi sallam entering and they would go
to harm him and they would find Al
Mutaim ibn Adi and his and his, and
his
sons protecting him. So they would say,
have you become Muslim? Are you now following
him, you just protect him?
No. He's just I'm just protecting him.
Then then fine. We're not gonna they didn't
wanna fight. They weren't they weren't interested in
the fight.
And a piece I think I'll end with
this. Yeah. The piece that I find here
is what he did alayhis salaam.
Here's here's the question for you. As he's
entering Makkah
or as you put yourself mentally in the
in his position entering Mecca,
is there a small is there an element
of embarrassment?
A little bit? Right? Like he's entering Mecca.
He was banned from it. He had to
get the protection of someone else to enter
after he went to Ta'if and everyone knows
what happened to Ta'if.
What happened to Ta'if is not a secret.
Everybody knows because not only did, Quraysh send
people, but if you remember, I told you,
a dust came from a orchard
where the 2 men who owned it were
from Quraysh saw what happened. So so they,
someone sought with his own eyes and told.
So he's walking in and everyone's talking about
it. You know?
Oh, did you hear what happened? Oh, he
went to Taifen. I can't even begin to
tell you what they told him, when what
happened to him.
Right?
There's a small element maybe of
embarrassment.
See, he didn't run home
He didn't run home. He wasn't ashamed.
He wasn't embarrassed of what happened. He wasn't.
He didn't feel that this was a failure
that he should go and maybe
go home, stay in stay in your house
for a couple of days. Let it cool
off. Let people forget about let there be
another scandal that people talk about and they
forget about mine. Right? No. He went and
he prayed right in front of the Kaaba,
and he did the long one.
With the permission of his, of, of those
who were protecting him, he said, I'm going
to pray. And he prayed a long salah.
And his point of that,
this is what I this is my understanding
of it.
But aside from the fact that he's, you
know, doing it for the Kaaba, but I
think was to say that I'm I'm not
embarrassed of what happened.
I'm not gonna run
home out of fear or,
yeah, any shame that my my,
my my endeavor failed or what I tried
to what I tried to do didn't work
out. I'm okay with that.
His comfort level, alaihis salatu, with
not succeeding
in something is astonishing to me.
This piece, I think I don't know if
you'll feel the same way, but it's a
very hard one. It's a very hard one.
Have you ever had that in your life
where ever have you ever slipped in public
and then tried to stand up and act
like like nothing happened?
Look around to make sure no one saw
you and just act like it was even
though you're in pain. Even though even though
behind you fell and it really hurts. You
just wanna make sure no one saw you
can act like you can walk it off.
I like nothing happened. Why does that happen?
It's because we're very uncomfortable with with, with
failing.
We're very uncomfortable with failing. We feel that
somehow it threatens our, Yani, our our, our
self value and self image.
He wasn't like that alaihis salatu wa sallam
at all. At all. That was nothing for
him. He was fine. He would make his
attempt. If it didn't work, it was fine.
He wasn't he didn't he wasn't in a
position if it didn't work out where he
felt that
there was something to be embarrassed of, where
he need to hide. But no no no
no. He I tried it didn't work out.
That's fine. That's not something another story another
piece that I like example I can give
you is the story where he was with
little years later. It kind of gives you
a sense of his of his character
He's on his his mule or his donkey
and he had different animal animals and he
he named them all. And he
and he told
them get on the donkey donkey with me.
We'll we'll stroll. And no no, you're so
low. I'll just I'll walk with you. I'll
hold the reins. No. No. Get on. Get
on with me. We're gonna we stroll for
a while. So Moab jumps on the the
donkey, the back of the donkey with the
prophet. So the donkey doesn't like it. So
the donkey does what a donkey does.
And now Mu'adh the the prophet alaihis salam
and Mu'adh are both lying in the dirt.
Mu'adh is extremely embarrassed.
He's very guilty. He's feeling bad. You see
and the hadith is in most of in
in in in in in in in in
in in in in in and he looks
at the prophet
and he's laughing.
He is laughing. Yeah. He is laughing with
the with with the full laugh.
Then he got he got the donkey up
again and he got on his back and
he got me on his back and we
strolled. But the the piece of it is
that he wasn't he wasn't phased by alaihis
salatu wa sallam.
He didn't see and we all have that
in us where we we wanna hide our
failures really quickly. We don't want people to
know about them. We feel ashamed of them.
Yeah. Be think about that a little bit.
Alaihis salatu wassalami wasn't like that. He was
willing to take risks, try things. It didn't
work out. It was fine. I'll try again.
It's part of being alive. The only people
who don't fail are people who don't try
anything. People who don't do anything are the
ones who don't fail. That's it. If you
do stuff, if you try things, then you
will 100% fail in your life. That's okay.
And and and have that personality
trait where you're okay with with that being
the case. And I I love that piece
of his, of his character.