Adnan Rajeh – Seerah Halaqah #32
AI: Summary ©
AI: Transcript ©
So today InshaAllahu ta'ala we continue with the
10th year, the Hajj of the 10th year
of the prophet alayhi sallahu wa sallam biath
of his prophecy.
And I'm gonna try and conclude like that
piece of the, of the siyrah if if
time allows me to. We may take a
few a week or two off after this
week, and then bring it back. So usually
at the end of August, early September, we
do we do a bit of revamping in
terms of, programming and timings and all that
stuff. So,
we put a lot of programmings on pause
just to kind of take a look at
the timings and the places and
the scheduling and all that stuff. And then
we kind of bring everything back all at
once, the second, week of September or our
1st week of September. So we may we
may call off next week. We may not.
I haven't decided yet. But there will be
a week or 2 or
so off, from a lot of the programming
including including Sira.
Just for us to kind of, give give
us some time to recalibrate and
and and reschedule everything inshallah,
just as a heads up. So but we
will will it'll all be in the OSAT
groups and whatnot. So we'll communicate all these
things to everyone so you won't be, you
won't be in the dark inshallah.
In the 10th year Hajj is is one
of the most important
incidents or events of the prophet
life really.
We have to understand that before
the battles of Badr and Ahud and Khandaq
and all the other great moments of Islamic
history occurred,
that there was a lot of prep that
that preceded all of it. And amongst the
prep that preceded it was the prophet
figuring out where he was going to go.
He couldn't stay in Mecca anymore. It wasn't
safe anymore for him to stay in Mecca.
Staying in Mecca meant he was most likely
going to be killed or assassinated at some
point.
The number of Muslims had plateaued for for
the last couple of years. The the you
know, a trickling effect of maybe just small
numbers of people accepting Islam. Lack of of
of availability or opportunity to perform dawah. He
doesn't have the opportunity. It was hard. The,
you know, the Quraysh became aggressive. They became
very
vocal and and openly,
opposed the prophet alayhi wa sallam and and
and you and put the sword,
behind the word. So
the the time of Hajj, Musa Mid Hajj.
It's a very it's a very rich time
for someone to to, you know, to to
to,
capitalize on.
Arabs from all over Arabia would come to
to Mecca during the time of Hajj. And
they would all, you know, set,
Yani, their their tents and in their camping
areas right outside of of Mecca and then
perform Hajj during those days. Obviously, the way
they performed Hajj is not exactly the way
we do it today. There's some differences. The
Prophet Ali, he was also on, later on
educated Yaani, the Muslims on how to do
it. But nonetheless, the Arabs had been performing
Hajj for a very long time. And they
all came and there was a certain prestige
and a certain Yaani value to the Arabs
to come to Mecca during that time. And
And, there's a lot of honor for the
people of Quraysh
to feed the hujjah and
to take water to them and to take
care of the Kaaba and to take care
of the people of the guests.
And the tribes came and got to see
their idols, and it was a very social
time.
Quraysh couldn't touch them, the Prophet alaihis salatu
wa sallam, during those days because if they
were to kill someone during the sacred month
of Dhul Hijjah in the Haram, they would
lose all credibility forever. So they could they
obviously could not touch him. So, he had
some immunity alayhis salatu wa sallam that was
granted by the norms of the time and
instead of him having to go to all
of the tribes in Arabia, they all came
to him. So,
he capitalized
on most of Al Hajj on the time
of Hajj. And he would go and he
would have 26 different attempts.
26 times he would speak to different tribes
to try and get support over the this
course of these 10 days, and 26 of
these attempts would fail.
They would all none of them would work.
Now, some of them would be better than
others. I mean some attempts, the outcome would
be better than other attempts. But at the
end, what he was looking for was
the support
from the tribe. He was looking for a
tribe that's willing to support him. Meaning, he
can go and live with them. He would
come as a leader. He would come as
a prophet, as a nabi. He would teach
them Islam and then they would spread,
they would spread Islam,
via the fact via his teachings but in
a sense in a in a form where
he was protected. Meaning Quraysh could not kill
him, could not get to him. That's what
he was looking for. He was looking for
the concept of khalu bayini wa bayina nas.
Allow me to speak to people. And Quraysh
was like, No. You're not allowed to speak
to people. Like you're you can't you're not
allowed to be Muslim to begin with, you're
definitely not allowed to talk to people of
Islam at all. So what he was looking
for was support and that was going to
mean that he's gonna have to leave Mecca
at some point and he had made peace
with that. He understood that that was going
to be, you know, his future at some
point. He doesn't know when or where.
So he would go and he would speak
to all of these different tribes. And last
week I talked to you about a few
of these attempts. I talked to you about
him going and speaking to Banu Hanifa who
had the worst response ever to him. And
I think there's there's a lot of Like
in that story there's a lot to learn
from.
The most
rude and disrespectful response he ever got was
the first one.
Was the first one. The first tribe he
spoke to, they responded to him in the
most, you know, disgusting
way possible.
And there's a lesson there, I think, that
we should all take time and think about.
Sometimes in life for some superstitious reason, if
we are embarking on a new journey and
the first
encounter that we have on that journey is
negative or difficult, we we take a sign
from that. Right? People take signs from that.
You really don't have the the ability or
the,
You're not supposed to be doing it like
that.
You don't judge the endeavor that you're on
based on the response you got from the
first encounter that you had. That's not how
you do things. If what you have embarked
on, for the journey you've embarked on is
one of is one of goodness, if if
you have established that this is the correct
the direction to go in, you established that
this is the right choice, then whether the
first encounter is great or or or horrible
or it doesn't matter. Like, these these things
happen all the time. Don't don't allow superstition
to hold you back from doing what you
know is is the right thing. Now it's
different when you do a stikhara.
You stikhara about something and then you approach
the, the topic and then there's some difficulty
in it and you you especially and a
stikhara is a very specific, you know, behavior
or any ritual. A stikhara is not something
you do regarding
a choice that is good and a choice
that is bad, Or a choice that is
good and a choice that is better. Stikhara
is you do it when they're when the
two choices are absolutely equal. Like they're exactly
the same in terms of the goodness that
they carry within them. In terms of like
they just they just know there's no way
to figure out which is the better choice.
You do istighara and whatever Allah subhanahu wa
ta'ala eases for you, you go with. So
just be careful with what you do istighara
for.
Sometimes people do istighara because they're just hoping
that
they can choose a choice that is obviously
inferior and it's not helpful, but there's some
self interest in it. So be careful of
these things. But the prophet Ali Sultan's first
encounter
on the on the within the 10th year
of the Hajj of 10th year was so
negative.
I think as a test to see if
he was, you know, what was he going
to do? Was he going to say, okay,
this is not going to work. If this
is the first tribe that I spoke to
and this is what they've done, then all
God knows. Allah knows what the next tribes
are gonna say to me. It didn't change
his attitude at all
He continued and he spoke to 26 other
tribes, alayhis salatu wa sallam. And I find
that we as an Ummah have
turned into a very very superstitious
group of people. We become very very superstitious
in a way that's not healthy at all.
And I cannot emphasize the importance of ridding
ourselves from some from a lot of these
superstitions
that are cultural in nature, that don't really
stem from a healthy understanding of what Islam
actually is, and definitely don't stem from a
proper comprehension of what Allah subhanahu wa ta'ala's
command is. So be careful Yaani when you
when you act in a superstitious way thinking
that this is just be careful. Make sure
you you know what you're doing. Make sure
that this is not just a cultural remnant
of what you you know, of the luggage
that your your
parents and grandparents may be handed down to
you.
You would speak to Banu Qalb and that
wouldn't work out either. Then he would go
to a large tribe called Banu Amr ibn
Sasa.
Banu Amr ibn Sasa eyes of a very
large tribe within this huge tribe. There are
are there are large tribes. Like it's so
big that within it there are subdivision tribes
that are just that are huge, that are
bigger than a formation numbers. Like they're very
it's a very very big tribe. So the
prophet would speak to different divisions of of
Banu Amir ibnisasa
and he would go to the 1st group
that he would run into 1 the first
group and their
leader is named Bahira ibn Firas and he
would go and speak to Bahira ibn Firas
and he would ask permission obviously
to speak about Islam. So they would offer
him permission. He would begin speaking alaihis salatu
wasalam about the deen. And as he is
speaking,
Bahira would look at his followers and say,
wallahi lo akhth tuhaal fata laqal tu bihil
arab.
If I if I take this man on,
I will eat all of arab with him.
Like I will I will rule he will
rule. Like this this man has something that
is special. We've not seen I've never seen
anything like this. He will for sure
if if I if I if I put
him on my side, we will we will
take over all of the Arabs if we
do it.
He was he was sold almost immediately, this
man Bahira.
And
because he was they start asking him more
questions alayhis salatu wa sallam and
things seem to be progressing in the proper
direction. There was interest
and there was belief in what he was
talking about.
And before they sealed the deal, Bahira had
a final question.
If if,
if you end up becoming successful and you
rule
and Islam spreads which is why I think
it's going to happen and you become the
basically the ruler of Arabia,
Once you pass away then then what happens?
Where does the who rules after you? Who's
gonna pick up the
this after you? Taqala almulkulillahi.
You dahu haythu yasha.
Sovereignty is is Allah subhanahu wa ta'ala's
business not mine. He puts it wherever he
sees appropriate and that's not
Are are you asking us to offer our
next to the Arab in terms of wars
and fighting,
so this is successful. And then after after
you pass away, someone else rules and not
us. No. I I wouldn't I wouldn't do
that. I'm I'm not okay with that.
If, if if we're not guaranteed sovereignty after
you, if we're not guaranteed that we will
be the kings after you pass away, then
then then I'm not interested.
So the prophet alaihi sallahu alaihi wa sallam
thanked them and he walked away. They
responded respectfully but they weren't it wasn't wasn't
what he was looking for alaihis salatu. No.
No. No. If you think about it like
I guess it comes down to whether you
think he is desperate alaihis salatu wa sama
or not in this moment.
Whether you would feel desperate in this moment.
Whether you would be willing to compromise
your values and your basic principles
for a deal that is pretty good.
The deal he has right now is nothing.
The deal is that he will continue to
exist
incognito.
He will continue to be undercover all the
time and very few Muslims will accept Islam
and he can be killed at any moment.
Like the Quraysh will come up with a
with a with a plan and a plot
at any point and take his life.
This is a very strong tribe
and they've bought in. They just want the
guarantee of sovereignty to be amongst them.
Like I'm sure they can the prophet alaihi
wa sallam can find a good person in
this in this tribe that will be worthy
of khilafa after him alaihi salatu wa sallam.
But no.
He didn't hesitate on these things alayhis salatu
wa sallam. He didn't even hesitate. No, no.
That's not how this is done. This is
absolutely not how this is done.
You come into this, there's no promise of
anything. You come in, the only promise as
you're gonna see very soon is Allah Subhanahu
Wa Ta'ala's satisfaction. That's it. I'm not promising
you any
sovereignty or ruling or money or nothing. Yeah.
You don't come in conditionally to this. Islam
is so
dignified
that you're not allowed to come in with
any conditions.
That's how he treated what he had alaihis
salaam. It's because the Prophet alaihis salaam
Because he dignified Islam in the way he
presented it,
it became something of dignity. It became a
dignified
way of life. He did not sell it
cheap ever alaihis salatu wa sallam.
If you came to Islam, you came to
Islam, you accepted it the way it was.
There was no discounts offered to you. You
are not going to be treated special, none
of that. It doesn't matter. You offer your
life, you don't Ados, you want Islam the
way it is. Ados, you don't
I don't need you. I'm not interested. There's
no I'm not selling and there's no compromising
here. Right? And because he dignified Islam that
way, because he treated Islam with that degree
of respect,
even though he had no wealth, he had
very few followers, he had no strength really,
people respected what he had. Like he because
he respected his message alayhis salatu wa sallam,
people respected the message that he had as
well alayhis salatu wa sallam. And that is
what we have to remember. Like just because
you are weak right now, just because you
don't have a lot of money, just because
you don't have
Do not,
you know, compromise any of your principles.
The moment that you do, the other side
immediately disrespects you. Like your degree of respect
drops immediately in the eyes of the person.
Like
if you have a bunch of principles and
I'm coming to you saying, Alright, I'll help
you. But I have a condition and that's
gonna require you to get rid of one
of them. Right?
Unless you're wrong. Like unless I'm asking you
to remove a principle that is actually incorrect
like it's wrong. You look back at it,
it actually this is I shouldn't have this
to begin with. If it's a correct principle,
I'm asking you to compromise. I'm gonna offer
you a lot in return.
My You're offering me everything I need, I
just have to give up this one thing.
And without you, I'm not gonna be able
to get anything done. If you offer that
compromise
First of all, there's no barakah in what
you're doing, and I don't respect you anymore.
I don't respect you as a person anymore.
If my money or my support was able
to get you to change
your principles and compromise your values, that means
you're not really that what you have is
not worth it.
This is this is a law of life.
It's a law of life
never sell out.
That's why you have to take your principles
very
seriously and you have to choose them very
carefully.
Choose them carefully.
What is it that you stand for? Don't
make a list of things that don't matter.
Because if you commit yourself to something that
is not important, now you're stuck. Now you
have to So be careful of what you
commit yourself to, and then when you commit
yourself to it, you never sell out, ever.
It doesn't matter.
Even if even if you end up living
poor all of your life and you never
achieve your it doesn't matter. Never excel out,
never compromise. The Prophet alaihis salam had this
crystal clear,
like crystal clear. He had no questions about
this at all.
You're gonna see this has happened a couple
of more times.
Doesn't matter what they had to offer.
You take it as it is.
I'm just asking for some some recognition of
sovereignty after. No. I I don't know who
sovereignty is gonna go to after. I don't
know how that's gonna happen. Allah has not
told me yet. I'm guaranteeing you nothing.
Take it as it is. You come. You
stand by me as it is. Yes. I
note as it is. No? Allah says, Look.
When you hear him
negotiating that way alaihis salatu wa sallam, it
seems to you that he's he has the
upper hand. Like it seems to you that
he has the upper hand. You know why?
Because he does.
Because he does have the upper hand. Because
what they have is not nearly, not nearly
as valuable as what he has alayhi salatu
wa sallam. You know, the the couple of
guys with swords and the a couple of
camels and the money that they have is
not
an equal
to the book of Allah Subhanahu Wa Ta'ala.
And the way of life that he's teaching.
They're not.
To equate those two things is actually, you
know,
it's a it's a it's a it's a
You you are not doing It's a it's
a disfavor
to to to Islam. Like you're mistreating You're
disrespecting Islam if you're equating it just to
a strong tribe. Islam is way beyond that.
You don't compromise anything, any part of it
because you need support. No. You don't. You
take it as it is.
So he thanked Bahiyal Abin Firas and and
the people and he left alayhis salatu. So
he went to a different group within
the tribe
of Amr ibn Sasa. They're called the Butoon.
So the Arab, Qaba'il their tribes and within
the Qaba'il, they are Butoon, like smaller tribes.
So he went to another Butoon, minamir ibn
Sasa.
So he went and their leader was a
man called Bujara ibn Tais, and he wasn't
there.
At the time he wasn't there. He entered
he wasn't there. So he, you know, he
spoke to the people who were there. His
deputies and the
whoever whoever was his vice. So he spoke
for a while to them. And after having
discussions
they bought in. Again, they bought in fully.
And they didn't have any
conditions at all. And they were happy to
support him
and to defend him. As the Prophet alayhi
salatu wa sallam before Abayhi actually occurs Bujjarat
al Qais comes back. He comes back on
his horse. He looks, he's suspicious as he's
looking. So he gets off, gets down, he
comes into his he says, Manhadah.
Who is this person here?
Muhammad
Rasulullah. This is Muhammad the prophet of Allah
subhanahu wa ta'ala.
This is the guy from Quraysh.
Why is he here?
He came and he was asking for 1,
2 and 3. He explained what happened.
How did you respond to him? What have
you said to him so far?
We
respond to him, we offered him what he's
asking for. We're gonna stand.
I have not seen a group of people
who will return back to their homes with
anything that is worse than what you're going
to return home with. SalAllahu alaihi wa sallam.
You know what they said?
His own people kick him out, and you
and you take him. You accept him.
So basically he
he nullified their their decisions. And looked at
the prophet, alayhis salatu wa sallam,
and he said,
come.
Get up.
If it wasn't for the fact that you're,
you know, in my in our tent, I
would have beheaded you. Get out.
You got you got up alaihis salatu wa
sallam. Didn't say anything. Got up, got on
his horse.
Wajirah was so so aggravated
that once the prophet alaihis salatu was on
his camel or his horse, he would with
his sword
hit the camel
or the horse.
And the horse would or the camel would,
and he would get startled and the prophet,
alayhis salatu wa sallam, would almost fall off.
You need the you know, if I follow
them up fall off. Now some of the
people who were there had listened to him,
alayhis salatu wa sallam, and they and they
actually
were committed.
So they started pushing back. A lady from
Bani Amr bin Sasa
will call and say,
O sons of Amir, Walaamiralaamiralaikum.
And the word Amir means something that is
going to prosper, and those prosperity is is
is given to you. It's
speaking to his tribe. Is this is this
how you treat the prophet, alayhi sallam, when
he is within your yani, when he is
your guest?
So people who had listened to him, alayhi,
sallam, and believed in him, they got up
and they started pushing back on Bujara and
the people who were
So the Prophet alayhi, sallam, got on his
horse again.
Allah
put barakah in this group and and and
and Avenged me
from from this one. And subhanAllah throughout history
would
be one of the strong these
young men
who actually listened to him alayhis salatu wa
sallam would be of those who accepted Islam
and of those who were,
the key groups of people in in the
conquering of Persia and parts of, Yani and
Yarmoo. Like Baru Abdul al-'sasal became a very
very important tribe within Islamic history later on.
And Bhujalah ibn Qais and the people who
opposed the Prophet alaihis salam in this group,
they died before any of this happened and
they were completely forgotten. And it's the men
who actually stood by him alaihis salam that,
that lived long, lived years after he passed
away, alayhis salawahu alaihi wa sallam. Throw out
all of this, by the way, just as
a, you know, kind of a piece of
information. Throw out all of this. Abu Lahab
is going around
telling tribes, by the way, don't listen to
him. He is this. He is that. And
he's using words like insane or mad or
whatever. And he's going around at Wudha'a have
been and, you know, following the prophet alaihis
salaam, seeing where he's going into his tribe.
And he's going and as the prophet alaihis
salaam is preaching or speaking or explaining, he
would come and interrupt and tell them I
am his uncle. I know him better. He
is this. He is that. And the prophet
alaihis salaam never responded to him. Right? Never
responded to him once.
Now I talked about, you know, Abu Lahab's
death. Abu Lahab's death is most likely, you
know, on the during the time of, of
of the Battle of Badr. That's most likely
what happened. I I narrated earlier because some
scholars see it to happen a little bit
early. But depending on how you study the
seerah most likely happened, Yani. Either either happened
before or it happened during the time of
Badr, most likely during the time of Badr.
And I I shared with you a couple
of times in the past,
Yani. The numb the incidents where Abu Rahab
would go and mistreat the prophet alaihis salatu
wa sallam. Whether it's yani calling him out
in his own home, whether it's yani
having his son's divorce, yani the prophet alaihis
salatu wa sallam's daughters, whether it's yani calling
him names in front of people, whether it's
following him around. Like this these things will
continue to happen throughout his life alaihis salaam.
Never once do we have on record, not
even once that the prophet alaihis salaam responded
disrespectfully to his uncle. Not once. Nothing. Forget
about this responding disrespectfully.
Responding at all like any form of discussion.
Not once do we have on record that
the prophet alaihis salami turned to his uncle
and told him to get lost or go
do something with his time or leave him
alone. He never said a word to him
alaihis salami because
there's an adab that the prophet alaihis salami
carried that we should definitely learn, which is
when it comes to elders in in life
and especially in your family,
like especially elders of your family. There's absolutely
no gain in you getting into a
into
an argument
with a father or a grandfather or an
uncle or There's absolutely no gain in doing
this. Like as you grow up and you
become a little bit older, and you become
a little bit more critical in your thinking
process, and you feel like you have the
ability to be argumentative,
just be careful of where you're going to
direct that energy. Like there's there's willai never
any gain in arguing like that with people
within your family. Like even if there's something
wrong that's happening,
the likelihood of you achieving any form of
of change within your family
by arguing with the elders is so low.
It's not worth doing. Like if you need
change to occur within your family because there's
some degree of abuse or mistreatment or some
You you you have a better chance of
of looking out elsewhere.
Looking for people who are older who can
come and help you with this.
You arguing with people that doesn't work out.
And the prophet, alayhis salaam, there's no point.
Why would you argue that would have It
makes
it it serves no purpose.
He's arguing with his own family. It it
looks bad in front of everybody. It only
weakens his stance. It only weakens his his
calling. It weakens his family. There's there's no
gain. There's no gain. So a bull rabbi
speaks, says whatever he wants. The prophet alaihis
salazar never responds.
He just walks away. He leaves him to
do whatever he wants to do. So just
learn that. Remember that about him alayhis salaatu
wa sallam when you next time you feel
compelled to yell.
He would move on to another tribe alayhis
salaatu wa sallam. He talked to Banu Shaiban.
Now Banu Shaiban
this is a really interesting story. I'm gonna
kind of try and tell it to you.
He goes to Banu Shaiban because Abu Bakr
radiAllahu anhu told him let's let's try this.
I have a group that I think we
should for sure try today.
So they're walking towards Banu Shayban. The prophet
alayhi sallahu alaihi wa sallam's information
or knowledge of Banu Shayban is not he
doesn't know them well. Abu Bakr knows them
very well.
This is an amazing tribe. This is a
very powerful tribe. If they are to take
us, then we will find great, great power
and great strength if they are to accept
what we have to offer.
Abu Bakr was very, was very optimistic about
Banu Shaybaan. So they go to Diya, Waqiyan,
Bani Shaybaan, they come to their groups.
The 3 leaders of Banu Shaybaan are 3
people.
There's Hani bin Qobaysa,
and there's al Musanna bin Haritha
and there's a third gentleman, which I cannot
remember the name of. You need to know
al Musanna bin Haritha. The other 2 is
if you don't know them it's no big
deal. So he comes to these 3 and
he starts talking to them. Abu Bakr said,
you know, let me speak first. Let me
let me do the, let me do the
talking.
So they come and they sit. Abu Bakr
starts talking to them.
How many how many of you are there?
There's a 1,000 of those who
carry swords there for Hajj,
aside from the numbers that exist back home.
So a 1,000 people who are in Hajj
were all arm bearing people.
How is
the how is the protection within your tribe
for peep for yourselves and your children and
your you know.
We offer we put in our
How are things between you and your enemy?
Meaning, we are people who are the we're
the angriest when we meet our enemy. And
we prefer
we prefer, Youni, swords
over marriage,
over over our spouses.
It's a way of He's trying to explain
that there are people of strength and of
courage.
But I woke up asking these questions and
the guy who's answering, he he kind of
intro to
Who's with you? Is this
the guy from Quraysh that they're talking about?
Waqala Abu Bakr.
I talifu Rasulullah.
So these verses are called the verses of
the Wasayah. At the end of each of
these three verses, Allah says, (QS. 3) Indeed
that is what Allah advises
you and teaches you to do. That's the
walsiyyah. That's what He leaves you with and
He uses different
terms at the end.
So that you may be able to find
the ability
to reason.
So that you may be reminded of what
is good.
So that you may achieve a certain degree
of taqwa. And the verses
are all what they carry within them are
the rulings of Islam that are that are
most
more or less
ethical in nature, principled.
You don't find in these rulings, you know,
things to do with
making up
We don't harm your children out of poverty.
We don't fall into Faisha
into relationships
that are haram. You don't commit murder.
You don't take the wealth of an orphan.
And when you are selling and you're buying
and you are dealing with people, you do
it in a balanced and fair manner and
you're not cheating
others.
You're only required to do that which is
within your capacity.
When you speak, only speak truth, only speak
that which is just, which has just with
justice in it.
Even if that means you have to say
something negative about someone you love because
you're you're you're you're bearing testimony. You say
with the truth even if it's against someone
that you that you love.
And fulfill the covenants of Allah Subhanahu Wa
Ta'ala.
These are these are the teachings of the
end of Surat Al Anam.
They're
do's and don'ts,
commands
and negations, but but they're ethical in nature.
They're not they're not ritualistic. It's not fiqh.
These are principles.
So after they heard that, taqalu zidna.
More.
We wanna hear more. They were interested. So
the prophet alaihi wa sallam will recite upon
them the verses that you hear in Jumu'ah
every every every week at the end of
it.
Allah commands
justice
and He commands excellence
and He commands those of you to treat
their kin, their relatives with the best of
behavior, and to give them wealth. And He
negates al Fasha, He commands you to stay
away from any form of Fasha,
and mumkar, and all that which is sinful.
Walbagheen, all that that is
oppressive, any form of oppression or transgression.
You'irgukumla'alakum
tadaqum He reminds you kindly that maybe you
will remember
and be reminded of what is good for
you.
When you offer your lord a covenant,
you see it through. When
you offer give your word for something, don't
go back. Don't go back on your word
when Allah subhanahu wa ta'ala is your witness.
So after listening to this
they were very intrigued.
He jumped in because he saw people getting
very
So he said something, he said, what you're
saying is very beautiful,
but it but within one session that doesn't
really have a beginning to a formal beginning
or formal end, for us to leave our
deen, to change our lifestyle
in one session
is is weakness in opinion. Like it shows
a weakness in mind. So maybe you give
us some time to think, and you take
some time to think as well. Like we
go back and forth. And they're very respectful.
Like,
it's very it's a very reasonable thing to
ask. Maybe we need a little bit of
time. This is very nice. But for us
to leave our dean in one session is
a little bit of a big ask here.
So maybe maybe we think. So the prophet
saw some he he he said acceptance.
So they continue to discuss.
They take some time and they continue to
discuss.
As they are doing this, and they're coming
closer and closer. Meaning they took a break,
and they came back, and they continue their
discussion. They took a break. Like they went
back and forth and there was internal discussions
amongst them.
And right at the end, this is where
the story becomes a little bit
Right at the end of every And just
before the agreement was about to be drafted
and before they were going to kind of
buy into this. And mutannaban haritha shaybani the
If you haven't heard this name before you
can look him up after this halaqa because
he's a very known, known individual, known character.
He would speak up and he would say,
Youkhal Arabullahhi
Innni la'ara matakkooloo
wa matati bihi
latakkrahoooolmuluk.
I have this hunch that the stuff that
you're teaching us, these changes, these
is something that kings will will despise.
As for the Arab, anything
the
term
is a term to say that we'll take
care of anything from that perspective. Like the
Arab, we're not scared of any of the
Arab. We can we can we can cream
any of them. We can we can take
care of any of them.
As for the Persians,
now that's a different story. A mistake with
the Persians is not a joke. We can't
we can't fight the Persians.
We can't fight the Persians.
So just letting you know.
So think about this, if we stand by
you, we're not willing to like we're not
gonna get in we're not gonna get into
a war with with the Persians ever.
Waqal alihi Surat wa Salam.
Wa Allahima Assatum.
He said, I swear you have you have
said nothing but good things as you have
been very honest and clear.
That's what he said. He said, no,
I'm Thank you for being honest. Thank you
for the responses. They were respectful. They were
very
there was depth, but I'm sorry anyone who
takes this
has to take it. Again,
you take the whole thing, the whole package
as it is.
No conditions. I'm sorry. No.
All they're asking for is just look don't
get us in trouble with the Persians. We
live close to them. We don't want trouble
with the Persians. We'll take care of the
Arab. We will cream them all for you.
We will literally rule Just don't Can we
not get involved with the Persians? Now the
the likelihood of the Prophet alaihis salam getting
into any trouble with the Persians is very
very low. If you think about it, did
he get with trouble with the Persians throughout
his life alaihis salam?
Not really. Like not not really. There's a
story I'll tell you and see it later
later on. It's a very it's a small
story, short story. But not really. So he
could have probably Yeah. And he easily but
no. The the issue is not the the
likelihood of this happening. The issue is the
compromise.
The issue is the compromise. You never compromise
your principles
ever. Like no one on earth should be
able to make you do that. Youkhid, the
moment you do that, you become what you
have becomes cheap.
What you have becomes disrespected.
It loses value. You lose value.
Do not compromise ever. If the principle is
correct, if you believe it, if you know
if you know it to be the truth,
then it doesn't matter.
Even if that causes your demise.
Even if that causes you to lose your
life,
don't compromise it because even if you think
if you think to yourself that it's just
a small compromise
that there's a bigger good coming here the
moment you compromise.
There's no respect to what you have. The
the sanctity, the holiness, the the the dignity,
the honor of what you were carrying of
the it doesn't exist anymore. It doesn't people
don't respect it anymore.
If I can get you to compromise your
principle, halal, so I I beat you. I
won.
I know your price.
I know your price.
Maybe expensive.
Maybe like a crazy expensive price, but it's
still a price.
Anything you bought with money is cheap.
Did you hear that?
Anything that can be bought with money is
cheap. Anything.
Doesn't matter the amount.
Doesn't matter the amount of money. If it
can be bought by money, it is a
it's cheap.
It's the stuff in life that cannot be
acquired with money. That there's no price tag
to it. That has value. What he had
Alaihi Salam was not for sale.
Not not not none of it.
Not the smallest
detail of it.
Not the slightest possibility that probably will never
happen later on. Just a clause. No, no,
no, no. Either you take it as it
is or you don't.
The Persians, they're not gonna When did they
When was the last time the Persians cared
about what happened in Arabia, by the way,
historically? Never.
They don't care. Like they they never cared.
It's a desert. They never cared.
But he Nope. Sorry. And
I think that is like a really important
lesson for us as Muslims.
Islam is it's not a it's not you
can't cherry pick allah.
You can't cherry pick within Islam what you
like and what you don't like and what
suits you and what doesn't suit you.
You take the whole thing.
Just just enter, embrace all of it. Now
that doesn't mean that you will be great
at practicing all of it. You will fail.
There will be shortcomings. There will be sins
that you've, you know, you have and mistakes
that you'll make and weaknesses, but I'm saying
embrace it as in accept all of it.
Don't come in with preconditions that I'll do
all this just not this one. I'll I'll
practice all that just not No. No. Don't
don't come in that way. Don't come asking
for a compromise and asking for some change
of the
accept it as it is. And the prophet
alaihis salam was waiting for someone to accept
it as it is.
Right now what you're hearing is that. He's
not willing. Not the slightest, not the slightest.
This was a great tribe.
It would have been a different story. The
sierra would be very different if he went
with Banu Shaiban.
If he went with Banu Shaiban, it would
have been a different story. Like he wouldn't
have I don't think he would have had
lukhanduk.
I don't think we would have need that
or uhud.
I think it would be much quicker. And
if the hamakkah would have happened 2 years
later instead of 8. I don't think it
would be it would be a very different
story altogether. But he compromised alaihis salawat wa
sallam.
But
he didn't he didn't enter. He didn't have
the izah. He didn't enter with the integrity
if he did. They didn't. Nope, I'm good.
But you have no one. I know.
But I mean we're offering you everything. I
get it. But you're not taking it. You're
not taking the full package.
I'm just saying if there's like the Yeah.
There's a very slight If they're very slim
possibility that we're gonna have problems with the
Persian. We're just saying I know. I know.
I heard what you're saying. We're not I
I I can't.
Only those who will take it and encompass
all of it. Accept all of it. Embrace
all of it. That's that's what I'm looking
for.
And they walked away. The prophet alaihi sallam
would would turn,
back before he left and he would say
If the day comes where I rule what
the Persian Empire, will you then
praise Allah and show
him. Or by Allah, of course, if that
is the case.
And he walked away. And that stayed in
their minds.
It stayed in their minds.
Prophet alaihis salaam would look to Ubaka and
say
What what are these ethics? These are beautiful
ethics in Jahiliya. These are beautiful people. Like,
they're they're smart.
They're intelligent, they're respectful, they think deeply. They
didn't accept it, but he was impressed alaihis
salatu wa sallam by their organization, by their
And there's a per aspect of his character
you learn about alaihis salatu wa sallam. He
saw khair in others by the way, right?
He saw that there's a lot of khair
in human beings. It's not just in Muslims.
Khair exists everywhere, in every walk of life,
from every group of people. He had the
ability to see that. He had the ability
to appreciate the goodness and the beauty, and
the integrity, and the ethics, and the morals,
the morality of other groups of people Alaihis
salam you find this all throughout his life.
And he was impressed by Banu Shaybaan. He
thought this was beautiful.
Now
It would take them a long time to
accept Islam.
They would accept Islam, Barun Shaybaan.
By the time they made it to Madinah,
the prophet alaihi sallam would have passed away.
And Mufannib bin Haritha who was at that
point the leader of Barun Shaybaan, the only
leader,
use
the word.
He met the prophet alaihis salaam was very
respectful to him, but he wasn't Muslim at
the time. And when he accepted Islam, he
came. The prophet alaihis salaam passed away.
And Mufanah bin Harithah
would later on
would later on,
be a part of the conquest
to conquer Persia.
And he was a part of the army
of Sa'd ibn Abi Waqqas. He was one
of the sub commanders of the army of
Sa'd ibn Abi Waqqas on the day of
Al Qadisiyyah
when they crossed the river and entered the
Persian Empire and within a couple of days
with Sayyidina Khan Waheed. Yeah, he basically conquered
it. He was amongst the group of people
who brought Kunu's Kisra to Umar. Like he
was amongst the people who and he was
able to bring back
When the whole thing was over, they brought
back the actual treasures
of Kisra back to Sayyidina Abu Kabab leaders
later.
When they conquered Persia and Banu Shayban during
that battle when they say that Abu Bakr
was the Khalifa during the early battle, Banu
Shaiban was one of the reasons that Sayid
Nasad was able to actually cross the river.
It was their strength, it was the strength
of this tribe and the fact that they
held their line that allowed them to actually
the Muslims get across the river had Banu
Shaiba not done their job, then the Khadisiyya
would have ended differently. Like the bad level
of Khadisiyya would not have ended in the
victory of the Muslims. It was Banu Shaiba
who held their ground. So Sayyidina Salih was
telling Abu Bakr that this is what happened.
So
he would ask, Send me the commanders of
Banu Shayba after this main battle happened.
This is right before Sayyidina Abu Bakr passed
away, Yani. He would come to he wanted
to congratulate them and thank them. So he
runs in.
Now this is not the first time they've
met. They met before.
Years ago, but they met before.
So Abu Bakr, he looks
It's you.
And is in tears.
It's me.
The one who wants to remind him, do
you remember? It's like, yes, I remember. I
remember.
Why did you say that that day?
Why did you say that that day? Why
did you come out and say, we can't
do the
why?
That day I was I was scared.
I was scared.
I I was a coward that day. A
part of me that I shouldn't have come
out came out.
Abu Bakr. Abu Bakr Fatah Miu Suhba He's
like he's he's complaining. I lost
the
I'm not I'm not I'm not a Sahabi.
Fatah Miu Suhba I missed out on being
a Sahabi.
He said, oh, umuthanna, if the prophet saw
you today, he would have been very happy
with you. Nakuluthanna fama
famaindi
min kalimatin.
He a'aba mufi ramuri min kalimati abaqar.
This is the most important word. This is
important most important phrase. This is the most
important statement I've ever heard in the entirety
of my life. That I that Abu Bakr
is telling me, If the Prophet alaihis salaam
saw me, he would be happy with me.
I hope to make my argument with the
statement of Abu Bakr on the day of
judgment that
Sometimes we miss out on opportunities.
Right?
Think about Al Muzadda's,
Yani.
Regret.
I've always thought about his regret specifically. Out
of all the different people that, Yani, you
can argue had it difficult. I find the
Musanna's story to be probably the most difficult
of them all.
Like you know, he wasn't If you were
an enemy of the Prophet alaihis salawam during
his life and then you found your way
later, great.
Like at least you find Yeah, you will
say, I was at the time I was
But Musa'ina was wasn't like that. He was
already like, Yeah, what you're saying makes a
lot of sense. He just didn't do it
because there was a little bit of a
Yeah, yeah. A personal interest thing. He was
trying to like You know what I mean?
Something that is just based on
strategy, and politics, and long term
And he missed out. He missed out. He
could have been
You only get it Only only a few
people can get the the opportunity of being
someone,
being the name that was
the the way in for the Prophet alaihis
salaam or the way that Islam got somewhere,
and he missed out.
He missed out and he didn't And he
accepted Islam but not He was just a
couple of minutes Just a couple of days
late. Like he literally came to Medina just
after the prophet alaihis salam. Just 2 days
after he passed away. He didn't make it
in time to take his shahada with the
prophet and Biyal Sahabi radiAllahu anhu.
A lot of the scholars, Yathir Rabbona and
Uthanna, because he spent the rest of his
life. Yeah. Working with, the Khalifa Ar Rashidin
in the conquest and the Anif al Jihad
until he died. RadiAllahu anhu. He never stopped.
Because I can't imagine,
in life when you miss an opportunity,
and I find people, Yani,
don't know don't I think we all don't
deal with this the way we should. You
will miss out on opportunities. It's almost a
given. Like you 100% are going to
miss a good opportunity in your life. Like
the the the the odds of that is
almost a 100%. Like in more than once,
by the way. An opportunity will present itself
and you'll just not You just won't pick
it up. You just won't notice it. You
won't in the right mindset. You won't have
the right skill set at the time or
you just won't have the right enough wisdom
to notice it.
Don't let a missed opportunity be a reason
for you
to lose
faith in yourself or lose hope or don't
allow it to put you in a position
where you're depressed.
What will
what is decreed by Allah will occur.
What is decreed by Allah will occur. And
what is today is what is decreed by
Allah Subhanahu Wa Ta'ala. You can't change that
piece.
Engaging in an amount of remorse that makes
you dysfunctional
is not a healthy thing. Because it's not
healthy to do that. To engage in an
amount of remorse and regret that you at
the point you can't function anymore. No. You
look back, you learn from the lesson, you
allow the lesson from this missed opportunity
to guide your choices moving forward. See, Mufayna
didn't allow the mistake that he made
he didn't allow that mistake push him off
the map and remove him from no. He
allowed that mistake to become the reason, the
motivation
behind why he was going to be the
best person he could be so that he
could meet the Prophet alaihis salatu wa sallam
yawul khim and say, I I I'm sorry.
They they don't really So the prophet alaihi
wa sallam goes to them. They're nice people.
They're nice people. They're having their meat. They're
drinking their wine. They're having a great time.
The prophet alaihi wa sallam comes and starts
talking to them about Islam. Talks, talks, talks.
They say,
You're speaking, we understand nothing what you're talking
about.
We'll give you a chance. Fight this guy
here. If you beat him, we'll support
you. If not, then we'll
get lost. So the prophet alaihis salatu wa
sallam
presents is presented with a man called Ruqana.
Ruqana is a is a mountain of a
man, and they and Arab have a have
a specific type of wrestling. It's like it's
not Roman wrestling, but it's it's
out of wrestling. It's like it has its
own laws and rules, but it is a
sport. So it wasn't, wasn't just, you know,
brawling.
No. There's actual actual rules to it and
they would draw like a certain it's
between a Roman and Sumo. Like you have
to stay within a specific area and blah
blah blah. So the prophet alaihis salaam had,
you know, as most people of his generation,
this is the sport that they played. So
he he wanna play the sport. Right? He
was a fit man alaihis salaahu alaihis salaam.
Right now, how old is he now?
Yeah. He's exactly 50 years old. He's maybe
towards the end, yeah, he's like turning 51.
So he's not a he's not a kid,
like he's not So he's mid-30s or you
know mid-20s where you 50, I mean, this
is beyond your Olympic time, I mean, You're
probably no longer an Olympic
candidate. So Rokhane is a man in his
in his mid thirties, so there's like at
least 15 years difference between them. And this
So the Prophet
said, All right, we'll do it. They established
their
They established
the laws,
They begin their wrestling. Every you know, the
whole tribe is having a good time. They're
standing there eating their meat watching, and the
prophet alaihis salatu pins rukana.
Now he's the, you know, he's the tribe
champion. So he gets up, he's very upset.
His ego is is is Ghani.
Repeats. No no. I I I didn't
think you had anything in you. I thought
I thought it was gonna be fun.
So they repeat it again. Prophet alaihis salam
pins him again.
So he gets up again.
He's the third. I'm not doing this again.
He's getting tired alayhis salaatu wa sallam.
You can't beat him with stamina. Yeah, that's
not gonna be fair.
And then they they do it the 3rd
times and he pins him alayhis salaatu wa
sallam.
Now the 3rd time he wakes stands up.
You listen to me.
No. We're not listening
to
you. Regardless, you win, may you go home.
We're not we're not doing this. So he
leaves Ali alaihis salaam. This is the story
is there and the story is Yeah. It's
usually it's often often
narrated. It's often talked about
as as an example of the prophet alaihis
salawasam's physical fitness.
You know, the fact that he was an
athlete himself alaihis salawasam
as as a saydah Faqlima
would say,
He would never leave his room except if
he had a like a zayd.
Zayd was once zayd ibn harithah, his adopted
son was once on a conquest and he
was very late. He should have come like
a week before, and there was no communication,
no letters. He was very worried alaihis salaam.
And then Zayd knocks on the door coming
back, and the prophet alaihis salaam runs out
of his room. He's not wearing anything.
He's not wearing a shirt.
So I saw these like a 6 pack.
Not the 1 pack that I have. No,
the 6 pack that he had. So 'alayhi
wasalam was very muscular man, and he was
very fit, and he knew how to play
the sports of his time, alaihis salatu. So
here's why he would tell the sahaba or
his hadi.
Even if you're going to argue against the
wording of the hadith, you can't argue against
the actual legacy of the hadith, which is
he encouraged the sahabah to learn marksmanship
and to learn swimming and to learn horseback
riding. Now you can do that today if
you want,
but I'm more interested in the mindset of
the prophet alaihis salaam than the actual
behaviors. That at the time were the sports
and the skill sets that a young person
should have. Like you should know how to
swim, you should know how to ride a
horse because that's what you
would ride back then. I'm pretty sure no
one came to the Masjid today with a
horse. And
you get what I mean here? And marksmanship
was a part of how you would defend
yourself and be productive
asset to your tribe. So today, I think
there
are analogies
you can draw, parallels you can draw from
this and learn. What is it that our
young generation should learn in terms of martial
arts, in terms of public speaking, in terms
of
managing money, in terms
of There's a lot of, you know, physical
and moral and psychological,
and academic fitness that our youth should be
pushed
through without
any effort. Like it just happened. They should
come to Masajid and masajid should take care
of teaching them the Arabic language, should teach
them the Quran, should teach them a martial
art, should teach them how to present themselves,
should teach them Like I honestly believe masajid
should do that for for for youth. Now
it's very hard as I have learned over
the last two and a half years. It's
very difficult to actually run a Masjid that
can do something like that. It's extremely difficult
beyond what I can begin to explain to
you. I didn't have this amount of whiteness
before I started this place, I have a
picture of myself before I started this place.
It didn't look like this. Go back to
the YouTube channel. Go back to the oldest
videos. Go to the oldest, right? Oldest video
and see me giving a a nice, you
know, black head of hair and
I looked at it. This is Working here
has
This is not a simple This is not
an easy task. Running Masali is actually very
very very tiring.
It sucks the life out of you. It's
an ongoing 20 fourseven, yeah. 365 a year
where you're just trying to work. Alhamdulillah, it's
barakah. As salallahu alanhu continue to allow us
to serve and show the community. But it's
not easy to get these things done. Like
for this you think it's simple. How simple?
Just run a program for this Yeah. Running
programs and registering people and making sure they
actually show up and making sure there's enough
space and that the kids are actually gonna
listen and the people who are doing it
are qualified and there's enough space for everyone
and that we have It's actually much more
complicated than than you can imagine. And I
I advise you and I encourage you to
get more involved in any not just this
masjid, in any masjid that you live close
by in terms of their programming. Get involved
on on the admin level. Go and see
what they need and you're gonna find that
there's always deficit, there's always lack of there's
lack of people who are willing to show
up and do some of the basic work
that needs to be done in order for
this to to
be productive.
But but do we need it? Of course,
the prophet alaihis salaam was very invested in
teaching
the youth the skill sets that they needed
and he himself alaihis salatu wa sallam had
and he was someone who was an athlete.
You don't look at the prophet alaihis salam
and think athleticism, do you?
Most of the time you don't, but I
like this story because it reminds that he's
also he's also very fit physically. He was
a strong person who had, you know, had
it, who had to play a sport. He
was good at it too. Like he was
very good at the sport that he played
out of his salawat wa. So I thought
that I thought I always thought that was
something that was interesting.
I love this story. I absolutely love this
story. He's going to talk to a suayd
ibn al salamat. Or maybe maybe let's do
duma' al azdi first. Yeah. Let's do duma'
al azdi first.
I'll come back so we can do a
suayd ibn al salamat. Doesn't matter. There's no
there's no real sequence to these stories. It
all happened within that first.
He's going to speak, as I told you,
to 26 tribes. I I think I've talked
to you about 7 tribes. I think that's
enough. I'm gonna give you a few stories
of of individuals he ran into, alaihis salatu
wa sallam,
during this time.
Yeah. And he was a healer of sehirah
and jinn and all the stuff that people
today think they have instead of actual diseases.
So Dumat was that type of person. That's
what he did. And, you know, he had
certain things that he offered and he and
he was told about the Prophet alaihis salatu
wasalam.
If I can actually heal him and take
care of it then Quraysh will love me.
So this is like a big win for
him. So, Dumat goes to the prophet alaihis
salatu wasalam and he starts and he starts
speaking to him
asking him, like, what are your symptoms? What's
happening to you? Are you this? Are you
that? And the prophet alayhis salatu wa sallam
is listening.
Say, Ayin, obviously ridiculous. But he's listening and
he's saying, Yani.
He's listening to Bumat, telling him, I can
do this for you. If this is happening
to you, I can help you with this.
If you have this sentence, I can help
you with that. So once Bumat was done,
Taqala he asked the prophet, kalamataqoor. And what
do you have? Taqala salallahu alaihi wa sallam.
Before he actually and he wanted to respond,
he he said the following.
So the prophet, alayhis salatu salam, repeated.
Indeed, all praise
be to Allah subhanahu wa ta'ala.
We praise him.
We seek his aid.
We seek his forgiveness.
We seek his repentance.
We seek refuge in him subhanahu wa ta'ala
from the evil that exists within inside of
ourselves.
The one who Allah subhanahu wa ta'ala guides
truly is the only person who will never
be misguided
And the one whom Allah
truly misguides will never find guidance. And I
bear witness that there is no god worthy
of worship but Allah and that Muhammad is
his messenger and his servant.
He said it again,
Baqal, and he moved on. Amabad. The prophet
doesn't wanna say Amabad. That's moving forward because
Dumat came with a very formal he had
like a medical team.
A superstitious
medical team. He came with
the healers. So he
he was very formal with the prophet alaihis
salam. So the prophet alaihis salam responded very
formally by giving like an introduction before he
started to speak.
So he said it again and then Bumad
said
Say it again.
See see this
this
thing here that I just said, you know,
the you know, the piece that the lullaby
that puts you to sleep at the beginning
of Jum'ah, you know, just before you kind
of
It sets in so you can fall asleep
for 15 minutes until the shirk says,
Yeah. You know that the part that we've
listened to and we don't really To the
Arab, they had never heard this before.
I really think it's worth
for you to zoom out for a second
and read these words and look at them
and understand them in a way without the
context of you being Muslim, I've hearing someone
say that, Indeed all praise be to Allah.
He is the one whom we praise.
He is the one whom we seek aid
from and we seek forgiveness from and we
seek refuge in him from the evil that
exists within ourselves.
Is what he's saying.
And Bumayr is listening to this and he's,
like, you're not sick. I'm sick. Repeat it
again.
Repeat it again. There's something is leaving my
heart as you say it. Say it again.
I'm you're not sick. I'm sick. I'm the
one who finally in my heart heard something,
felt something it hasn't felt. Let's say it
again.
He said it again.
I praise the There is no God but
Allah and you are His Prophet and Messenger.
Go. Go go back from where we get
What what are we doing?
Heal him. He is the healer alayhi salatu
wa sallam. He is the healer alayhi salatu
wa sallam.
He healed alayhi salatu wa sallam. With his
face, he healed. With his words, he healed
alayhi salatu wa sallam. With his love, he
healed. With his handshake, He healed.
The biggest,
the biggest loss
of of of our lives, not just our
lives but of the lives
of of all muslims is not having him
present amongst us, alayhi salatu wa sallam. That
is the biggest muslima of all is that
he's not here in in the flesh alayhis
salaam for us to sit and talk to
and and listen to and learn from. We
have to take everything that he said and
did in the Quran and we have to
think about it and figure out what the
next steps are based on the legacy he
left us but he's not here to teach
us. He's not here to heal us. He's
not here to to do that what he
did for others alayhi salatu wa sallam.
Alhamdulillah that we we we grew up knowing
him alayhi salatu wa sallam. You have actually
time to tell I'll tell you this. Y'all
I have time to Suayd ibn Islam. Suayd
ibn Islam is a cool it's a cool
story.
Suayd
was a man who was well educated.
He he actually I don't have time. I'll
give you a background. He was well educated.
He was someone who had studied the faith
of the different groups and he had with
him the remnants of the teachings of Luqman
Al Hakim. Like he had remnants of the
teachings of Luqman alaihis salam,
which is obviously something that's Luqman was a
man who lived somewhere in Africa as far
as we can tell. That's what we believe.
He was a man of dark skin and
he lived somewhere in Africa. And Suayid had
done a lot of traveling and he had
with him some of the tablets that still
had the wisdoms,
the words of wisdom from Sayyidina Luqman. So
he came and he told the Prophet alaihis
wa ta'ala started
a
Qala, I have with me something that's better
than what you have. Faqal alaihi sallam,
Then let me hear what you have. He