Adnan Rajeh – Seerah Halaqah #34
AI: Summary ©
AI: Transcript ©
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuh Saturdays,
again.
It always was on Saturdays.
I put it on Fridays out of convenience
just for myself, to have a weekend day
for myself, but now that, as you can
see, I don't know, maybe you missed the
winter beginning of September memo, as I did,
but apparently we're already in winter now.
So there's no point of taking, for me,
Saturdays off anymore.
So we're going to bring it back, in
shā'a Llāh, to Saturday after Maghrib.
We'll keep it after Maghrib until daylight savings
changes, or maybe this time they grow a
brain and they don't actually do it.
And if they don't do it, amazing, if
they do, I may keep it just an
hour before Isha, if the schedule in the
centre allows for it, meaning doing it from
6.45 to 7.45. But for now,
we're going to do it, in shā'a
Llāh, between Maghrib and Isha.
I know Isha is 9.12, so it's
a little bit late, but I think for
scheduling purposes, it's the only thing that works
right now for the centre.
And I've always liked it on Saturday, because
Saturday is a bit of a quieter day
for me.
It's hard to do on Friday, when I
had a khutbah and a Q&A before,
and then a ḥalaqah in Arabic afterwards, I
get extremely exhausted, and I don't even remember
half of the stories that I want to
tell when I do it that way.
So today is much easier for me to
tell the story.
So we're in the 10th year of his
prophecy, ʿalayhi ṣ-ṣalātu wa-s-salām, and
ḥajj of year 10 is an important event,
for sure.
We don't have, again, we don't have a
lot, I don't have a lot of stories
to tell you that occurred in year 11
and 12 and 13 of his prophecy, ʿalayhi
ṣ-ṣalātu wa-s-salām.
I don't have a lot of events and
stories to tell you, because the Prophet ʿalayhi
ṣ-ṣalātu wa-s-salām was literally trying
to keep himself alive.
He was trying to keep himself from being
assassinated and killed and murdered by Quraysh, because
that's what they had set out to do.
So he was only publicly seen at times
and in places where Quraysh could not touch
him, where Quraysh could not afford to do
anything to him.
So he would only emerge during the time
of ḥajj, or during the weeks of Sūq
al-ʿUqāw, where they're having the large meetings
in the markets.
But outside from that, the Prophet ʿalayhi ṣ
-ṣalātu wa-s-salām couldn't really show himself.
So we don't have a lot of stories
from that timing.
And the Ṣaḥābah who were there with him
in Dar al-Arqam learning, didn't really share
with us a lot of what occurred.
Or if they did, they shared it as
in the lessons that they learned, but not
the actual timings.
They didn't tell us stories as in, Oh
yes, in year number 11, we were sitting
in Dar al-Arqam and he told us
this.
That didn't really occur.
They just obviously shared with us all of
the principles and values and lessons that he
taught.
Obviously the Qur'an being the most important
of these lessons and teachings.
So I don't have a lot of stories.
But I do have, within each of these
years, what occurred during ḥajj.
Because of the importance of what actually happened.
And in the 10th year of his prophecy
ʿalayhi ṣ-ṣalātu wa-s-salām, which is
what I covered for you or shared with
you, over the last two or three sessions
that we ran a couple of weeks ago.
The Prophet ʿalayhi ṣ-ṣalātu wa-s-salām
went and he presented himself to the qabā
'il, meaning the different tribes that came for
ḥajj.
And he had 26 different attempts ʿalayhi ṣ
-ṣalātu wa-s-salām.
He spoke to 26 different tribes within the
span of the 8 or 9 days of
ḥajj.
Which is a lot of attempts.
If you think about it, he was doing
at least 2 to 3 or 4 a
day.
And all of them were failing.
None of them were working.
The closest he would ever get is just
people rejecting him politely.
That was the best case scenario.
People would reject but in a polite way
where he was not being ridiculed or mistreated
or mocked ʿalayhi ṣ-ṣalātu wa-s-salām.
Maybe I'll change the wording for this.
I find it difficult to put myself in
his position during the 10th year of ḥajj
and seeing that what he did was possible
for me to do.
This is the point of studying his life
ʿalayhi ṣ-ṣalātu wa-s-salām.
It's listening to the story and saying, Could
I have done that?
Could I have attempted that?
Where would I have failed?
When would I have failed?
What would have not worked out for me?
And I find that rejection is something that
human beings tend to do their best to
avoid subconsciously without even necessarily knowing that they
are.
Rejection is a difficult part of being a
human being.
And a lot of what we do as
people, a lot of the choices that we
make, are designed for us to avoid or
to lessen the possibility of rejection.
And I think we've always been like that
as people.
But I feel, this is just my observation,
that within the time that we're living, we're
much more sensitive to it.
We're much less capable of accepting it.
And because of that, we are not behaving
socially and personally the way we should.
I think it's important for me and you
and for our younger brothers and sisters to
understand that rejection is a part of being
alive.
You're going to be rejected by many parties.
By many, many parties.
In almost every field of being alive, you're
going to be rejected.
It's going to happen a lot.
And you have to be okay with that.
You have to find a way to be
okay with that.
And the reason that people fear rejection is
because I think we're living in a time
where we're very self-conscious and our self
-value is not as stable as it was
before.
Human beings had much more of a stable
self-value, I think, a thousand years ago
than they did today.
That's why the Qur'an talks so much
about arrogance and vanity, because those are the
two problems that people had to learn to
get rid of.
When today I talk about these things, when
I try to talk about these topics about
self-value and avoiding arrogance and avoiding vanity,
most of the conversations that I end up
having are about how do I avoid low
self-esteem?
How do I avoid feeling lesser than other
people?
The majority of time is spent talking about
these stuff, which, yes, it happens every once
in a while in life, but it should
not be happening at the rate and at
the level that it is, in my opinion,
in my humble opinion, of just observing things.
And I find that that's something that we
should address that a little bit more within
our societies and within our homes.
Why is it that people are much more
insecure about their personal and self-value?
Especially Shabab, when I find someone, a young
man who wants to get married, for example,
and they go and they take the steps
for marriage and they get rejected and they
come back and they're feeling like, yeah, so
you got rejected, so what?
Why is this bothering you?
I don't understand.
And I'm sorry, sometimes I'm not as empathetic
as I should be, but I don't get
it.
So you got rejected, that's fine, that's how
the system works.
You go, you knock on the door, you
present yourself, you ask, and they say yes
or no.
If you're scared of rejection, then you'll never
get married.
You'll never get married if you're going, I
won't knock on the door unless I know
they're going to say yes.
No, you have to be okay with this.
It's a part of being human.
I don't want to turn this into a
psychological technicality.
I don't want to make it too philosophical.
But we do have a problem today in
accepting the possibility of rejection.
I have a folder in my Yahoo email.
It has over 2,500 emails of all
of the universities that rejected me when I
applied for residency over four years.
I have them all in a folder, I
have them saved, so I can always go
back and look at them.
There's over 2,000 rejections.
You're going to be rejected a lot in
life.
You're going to try, you're going to put
yourself out there, you're going to try your
best and be vulnerable for a moment, and
you're going to get rejected, and you have
to be okay with that.
And when you do get rejected, that should
not affect your self-image and your self
-value ever.
You shouldn't feel less about yourself because you
got rejected.
You shouldn't stop doing what you're doing out
of fear of being rejected.
Nor should you stop doing what you're doing
because you got rejected.
Because that doesn't mean anything.
If you know what you're doing is the
right thing, if you're pursuing something that is
haq, that is khayr, and you are qualified
to pursue it, and you have all your
ducks in a row, and you've prepared yourself
for it, rejection is just a part of
the deal.
It's going to happen.
Living your life, trying to avoid it is
a waste of breath and a waste of
energy.
Once you accept that, by the way, you
become much more bold, not bald, but much
more bold, much more courageous and brave and
much more confident, when you're like, it doesn't
matter, they reject me, they reject me, there's
no problem, I will continue to pursue.
The reason I'm telling you this is because
when I studied this story specifically, and you
actually go to Ibn Ishaq's seerah or Ibn
Hisham's seerah, and you read all 26 attempts,
like you read the recollection of all 26
attempts, and what they said to him, as
I was reading, after maybe the 15th attempt,
I'm like, I'm tired of reading, I'm tired
of reading.
Forget about doing it, I'm tired of reading
it.
Like I'm at a point where I probably
would have stopped trying this, I would think
something, but he didn't.
He didn't stop trying.
He spoke to 26 different tribes.
And that's aside from the people, individuals that
he spoke to, which I told you a
couple of those stories.
That's not counting the individuals.
Like the people he just had, he called
to Islam on their own.
That number goes up to the hundreds.
And again, the majority of them rejected, I
just tell you the stories of those who
didn't.
Like the stories that I share with you
here, the ones who said yes, there's a
hundred more.
For each person who said yes, there's like
99 that said no.
And I got tired of just reading the
rejections.
I can't imagine how he was able every
day to get up and try again, unless
he was of a personal psychological understanding of
things, that rejection didn't bother him.
That didn't mean anything to him.
And when I thought about it more deeply,
I'm like, yeah, that's exactly what it was.
He had the Quran.
He had the most valuable thing.
He had the pure Haqq in his hand.
Rejection meant nothing to him.
You were rejecting yourself when you said no.
Like when he brought to you the Quran
and you said no, it's your loss.
That was his level of confidence.
I am telling you, I am offering you,
I am offering you the best thing that
will ever be offered in the history of
things that were offered.
And if you say no, then that's on
you, it's not on me.
It doesn't reflect on me.
Now that doesn't mean the Prophet did not
analyze his approach every time and perfect his
craft.
No, he did.
But he didn't allow it to take away
from his confidence, from his grit and from
his enthusiasm and from his willingness to continue
to do what he knew was the right
way to go about things.
And I have to share this piece with
you because I think it's very important.
Especially if you're a bit younger.
The sooner you get over the fear of
rejection, the sooner you make peace with the
fact that you are going to be rejected,
that there are going to be people who
don't like you, who don't think you're that
great, who don't think you're awesome, who don't
think that you're worth being a part of
their team, who don't want you in their
family, who don't want to be friends with
you, who aren't impressed by anything that you're
doing, the sooner you're okay with that, Wallahi,
it's like, there's a sense of freedom that
comes with that that is almost unparalleled.
There's a sense of freedom that comes with
that.
Once you stop fearing being rejected, you're okay,
yeah, I'm going to try, and not everyone's
going to be okay with me, not everyone's
going to like me, and I'm okay with
that.
You'll live better.
The Prophet, peace be upon him, was not
interested in what people thought, he didn't care
what people said, and he was not taken
by what people were doing.
He knew his path and he continued.
There's no other explanation for why he continued
after the first three rejections.
Forget about 15 or 20 or 30 or
30, I would have stopped.
No, he didn't, because it didn't matter.
To him, peace be upon him, the path
was clear, and rejections didn't really affect him.
Think about that, learn that piece.
If you're young, reflect on it.
Reflect on the number of times you didn't
do something out of fear of being rejected
by your peers or by someone that you
respect.
The number of times that you wanted to
say something but you didn't say it out
of fear of being rejected by your classmates
or by your colleagues or by those who
you...
Think of how many times that happened in
your life and how many times you ended
up not participating or not contributing or not
getting ahead or not doing what you knew
you were capable of doing just out of
fear of that one piece.
And if you stop having that in your
life, you live better, you live well, and
you're much more free than people around you
because everyone else around you are avoiding rejection.
That's what they're trying to avoid the most
in their lives.
And I don't think it's worth the time.
So the Prophet Ali spoke to 26 tribes.
I shared with you maybe six or seven
of them.
I'm not going to share any more of
these stories out of respect of time.
But I do want to tell you the
story of a few people that he spoke
to individually.
And I talked to you, I think about...
I told you the story of Dumad al
-Azdi, I believe, last time I remember that.
Did I tell you the story of Suwayd
ibn al-Samit?
Did that come up?
The guy who had the books of Luqman?
Okay.
So the Prophet Ali would run into a
gentleman by the name of Suwayd ibn al
-Samit.
And funny enough, this gentleman was from Yathrib.
He was from Medina.
But he wasn't coming on behalf of the
city.
He was just there on his own.
And he had his own followers.
Because he was someone who was...
He was seasoned.
He was well-educated.
And he had studied in some part of
modern-day Syria from someone who still had
the wisdom of Luqman al-Hakim.
You know the story of Luqman.
And Luqman is a man who is an
African man, actually, who lived in a part
of Africa during a certain period of time.
Scholars don't agree whether he was a prophet
versus just a very wise man.
We don't know.
Most likely he was someone who was a
follower of a prophet, not a prophet.
But he was a man of wisdom.
And the words that he said and the
teachings that he spread were written and documented
by his followers.
And they were carried throughout the centuries.
And Suwaid was a man who went and
he learned them.
And he came to the Prophet ﷺ because
he was being told that the Prophet ﷺ
was claiming prophecy and had the Qur'an
and whatnot.
So he came to him and said, أَلَا
إِنَّمَا عِنْدِي لَهُوَ خَيْرٌ مِّمَّا عِنْدَكِ Indeed, I
have something that is way better than what
you have.
Like, I don't know what you're telling people,
but I have something that is better.
فَقَالَ أَسْمِعْنَا مَا عِنْدَكِ He said, let me
hear what you have.
So Suwaid recited upon him some of what
he had from the words of Luqman.
فَقَالَ صَلَى اللَّهَ عَنْدَكَ خَيْرٌ Indeed, what you
have is very beautiful.
These are beautiful words.
وَلَكِن مَا عِنْدِي خَيْرٌ مِّنْهُمْ What I have
is actually better.
إِن كُنْتَ تَسْمَعُنِي If you want to listen.
فَقَالَ أَسْمِعْنِي مَا عِنْدَكِ So he said, yes,
let me hear.
So the Prophet ﷺ recited upon him the
Qur'an.
Some narrations point out that Suwaid, after he
listened to the Prophet ﷺ recite Surah Ar
-Rahman, accepted Islam immediately.
As some say that he listened to the
Prophet ﷺ and then commanded everyone around him,
all his followers, to get up and leave
with him.
And then he came and accepted Islam a
few years later.
He got scared.
He got scared.
When the Prophet ﷺ started to recite the
Qur'an upon him, he got scared for
his followers to leave him from what he
was listening, what he was hearing.
So he commanded them all to get up
and leave with him.
And he would come back and accept Islam
years later.
He would run ﷺ into a man by
the name of At-Tufayl ibn Amr Ad
-Dawsi.
And this is a story I have to
tell you.
Because this is one that lived on for
a number of years.
At-Tufayl ibn Amr was Ahad Sa'ad
Ad-Dawsi.
He was one of the leaders and nobles
of the tribe of Daws.
And he was a known poet.
And he was a wise man who had
connections with the kings of the land.
He was a very highly respected gentleman.
He came for Hajj on his own.
He didn't come with his tribe.
And as he was entering Quraysh, what they
had done during this year, just so you
understand, the Prophet ﷺ is speaking to the
tribes, but Quraysh is also doing their due
diligence.
Quraysh have people on the outskirts of Mecca
warning the tribes that were coming in from
the wizard.
From the person who will basically sway you
with his words.
The person that will cast a spell upon
you through your ears to be aware of
him.
And when he comes to speak to you,
avoid him at all costs.
Because he will ruin your life.
He will ruin your marriage.
He will ruin your family relationships.
He will take away...
This is what they would say about him
ﷺ.
So they had these people.
So At-Tufayl, before he came in, At
-Tufayl was a respected individual.
And Quraysh obviously did not want to lose
At-Tufayl.
So they told him, be very aware.
This is what he looks like.
Don't speak to him.
At-Tufayl is telling us a story.
فَقَالَ فَخَوَّفُونِي مِنْهُ وَأَرْهَبُونِي مِنْهُ حَتَّى أَدْخَلْتُ فِي
أُذُنَيَّ الْكُرْفُسِ Meaning, they kept on scaring me
of him.
Scaring me of him.
Telling me that this person will cast a
spell on me.
Until I actually took cotton and shoved it
in my ears.
So that I wouldn't have to hear him.
As a proactive and preventative measure, he put
cotton in his ears.
Then he entered, رضي الله عنه, he entered
At-Tufayl, Mecca.
And as he was performing tawaf, he would
run into the Prophet ﷺ.
And the Prophet ﷺ, during these times, he
would be sitting reading the Qur'an.
And At-Tufayl could see the Prophet's lips
moving, but he couldn't hear because he had
the cotton in his ears.
So he's walking around the Ka'bah.
فَقَالَ حَتَّى قُلْتُ لِنَفْسِي مَا تَفْعَلُ يَا تُفَيْلُ
أَيُّ رَجُلٍ لَذِيبٍ أَنْتُ تَخَاطُوا مِنْ كَلَامٍ So
At-Tufayl said, and I talked to him
myself, I'm saying, what are you doing?
What type of, what smart, what intellectual man
are you?
You're scared of words?
Or you're scared of listening to someone say
something?
أَلَا إِنِّي خَدْ كُنْتُ رَجُلً أَذِيبًا لَذِيبًا أَعْرِفُ
شِعْرَ الْعَرَبِ وَشِعْرَ الْفُرْسِ وَشِعْرَ الْإِنسِ وَشِعْرَ الْجِنِّ
He said, I was a person, I was
a well-rounded poet, and I knew the
poetry of the Arabs and the non-Arabs,
and the poetry of human beings, and the
poetry of jinn.
I've listened to every...
Why am I scared of...
This is what propaganda does.
So I always like this part of the
story, because it shows you, even someone as
intelligent as this man, as Tufayl, someone that
was well-rounded, he had traveled the world,
he was well-educated, he was a smart
gentleman, even someone like that can be subject
to ongoing propaganda.
They can end up doing something really dumb.
And Tufayl took a moment to realize how
silly he looked, walking around with cotton in
his ears, out of fear of something that
someone is saying.
And he's like, no, this makes no sense.
Why am I doing this?
But that's what happens.
So don't blame people.
Especially here, living in the West, don't blame
people who maybe behave in ways, or believe
certain things, or say certain things that, to
you, are obviously wrong.
Because they are subject to ongoing agenda-driven
media outlets that will spread propaganda, have been
spreading propaganda amongst them for decades and decades
and decades.
If we want to put a dent in
that, if we actually do, as an Ummah,
want to put a dent in that, then
we have to spread our message in a
much more efficient and appropriate manner.
We have to have something that stands up
to that.
It's getting better today than it was maybe
20 years ago.
By far.
For sure.
Muslims today have much more of a reach
within media, way better than it was maybe
20 or 30 years ago.
But we're still not even remotely close.
I find it hard to blame someone living
in certain parts of the world when they
grow up not liking Islam.
I can't blame them.
Because what they've been told about Islam has
been very, very negative all their lives.
This is what the propaganda that they went
through.
For me to blame them is not fair,
because I don't think they've ever actually been
in a position where the proper narrative has
been presented to them in any form or
manner.
And if At-Tufayl ibn Amr al-Dawsi
shoved cotton in his ear when they told
him this man will cast a spell on
you through his words, then I can't really
blame people in their teens or early twenties
when all they see on TV and all
they hear is the evil of what is
claimed about Muslims.
It's very sad, but that's the reality of
it.
So At-Tufayl came to his senses.
What am I doing?
Are you an idiot?
Take this out.
So he pulls out the cotton and he
comes up to the Prophet and he says
What is your story?
What is your story?
What's your story?
So the Prophet began explaining things to him.
So At-Tufayl is listening to the Prophet
explaining to him Tawheed, Islam.
Let me hear, I want to hear some
of the Quran that they say that you
have.
So the Prophet began Bismillah ar-Rahman ar
-Rahim He
recited upon him the beginning of Surat al
-Zukhruf.
We did a long Tafsir of Surat al
-Zukhruf in one of the Ramadan sessions.
You can go back and listen to it.
It's a very beautiful Surah.
So he starts reciting upon At-Tufayl Surat
al-Zukhruf.
So he listens to it.
Bismillah ar-Rahman ar-Rahim Indeed what you
have told me is neither wizardry, nor is
it sorcery, nor is it poetry.
These words that you are sharing with me
are beautiful and they are majestic.
Tell me and command me what is it
that I must do so I can enter
into your Deen.
So the Prophet So he gave him Shahadat
Tawheed.
So At-Tufayl He said La ilaha illa
Allah Muhammad Rasulullah And At-Tufayl didn't stop
there.
He said okay What do I do with
my people?
Go back and speak to them about the
Deen and teach them.
So he spent with the Prophet a couple
of hours to learn as much as he
could from the Quran and about the Deen.
And At-Tufayl said yes and he left
and he was on his way back to
Dauz and he came back.
Before he made it out of the sea
he came back.
My people don't listen to anybody.
I fear if I go back to them
that they don't believe me.
Give me something.
Give me a sign from you.
The Prophet made dua that Allah grant him
a sign.
He had a little light spot here between
his eyes.
Can you put it somewhere aside from there?
I fear if I go back and people
see it and say that's his punishment for
leaving all the gods.
So it was at the end of his
stick that he carried.
And it stayed with him.
This was something that the people of Dauz
would talk about.
At-Tufayl had like a never dying flashlight.
When he went back to the people of
Dauz at the end of his stick there
was always a light.
And he would go back and he would
speak to his people and he would spend
with them many many years many many years
performing dawah.
And he didn't end up bringing as many
people as he wanted.
The story I narrated not too long ago
within one of the after isha duroos.
He would come back of course Abu Hurairah
is one of the people who accepted Islam
because of At-Tufayl.
So a lot of the hadith that we
have At-Tufayl is banking all of the
hasanat for because Abu Hurairah accepted Islam through
him.
But he came with 60-70 people but
Dauz is in the tens of thousands.
It's a huge huge tribe.
It still exists today by the way.
There are people in Saudi Arabia their last
name is a Dauzi.
Saudi will tell you this.
I grew up there and I knew them.
It's a huge tribe.
So he didn't come back.
He came with a reasonable number of people
but not close to the entirety of the
tribe.
So he came back to the Prophet towards
the end of his life.
He said, Indeed Dauz as a tribe they
have disobeyed and they have shown arrogance towards
your teaching.
Ya Rasool Allah make dua against them.
So the Prophet put his hands up.
They said Dauz is going to all be
destroyed.
The Prophet said, I'm going to make dua.
Allahumma hadi Dauzan wa ati bihim.
O Allah guide Dauz and bring them to
me.
So At-Tufayl went back with his people
and he spent there a couple of weeks
and he came back with all 12,000
of them.
He came back and this is right before
many scholars say that he came back just
before the Prophet passed away.
And some say they came just after he
passed away.
And they visited his grave.
He would meet a man by the name
of Iyas Ibn Muadh.
I like this story because it shows you
there's never, see I find that a lot
of times we don't realize that our job
is not to choose who it is that
is going to find guidance.
That's not up to me.
And I don't get to be selective here.
I don't get to say, oh, Fulan has
more money or is more educated and I
go and I try to get them to
be a part of this.
No, no.
You call to Allah subhanahu wa ta'ala
all people and Allah subhanahu wa ta'ala
will guide whoever he wants.
The Prophet would go to one of the
tribes of Al-Khazraj.
So he would speak to one of the
tribes of Al-Khazraj from Yathrib.
He would actually go and talk to a
full tribe.
Not as the story is going to be
told in a few moments which is a
little bit different.
He goes and speaks to one of the
tribes of Al-Khazraj.
And he would call them to Islam.
This is one of the attempts of the
26 that I didn't tell you.
And as he's talking to them, a young
man, he's sitting and speaking to the Shuyukh
al-Gabail.
I'm not sure if you've watched any historical
movies or documentaries.
But the way it was, you would enter
the tent.
And in the tent you have the Shaykh
of the Qabilah, the noble.
And on his side are his consultants and
connoisseurs and all that.
They're sitting around him.
And there's always on the side young men.
And usually their job is to clean things
up, bring in the food.
And Iyas ibn Mu'adh was one of
those.
He's one of the young men.
Maybe he's 15, 16.
He's listening to the Prophet ﷺ speak.
And as the Prophet ﷺ is speaking, Iyas
is getting very excited.
He's saying, Indeed, this is beautiful.
This is a great thing for us to
go back to our people with.
And the leaders of Al-Khazraj don't like
any of it.
They're listening to it and they're saying, this
is going to be difficult.
We didn't come here to add to our
animosity against Quraysh.
We actually came here to see what they
had come for Hajj for.
They wanted Quraysh to help them in their
war against Al-Aus.
Now Al-Aus and Al-Khazraj, you know,
they were at war for a long time.
This group of people from the tribe of
Al-Khazraj had come with the intention of
getting Quraysh to help them.
And Quraysh had told them to get lost
already.
They told them, we're not doing this.
Why would we get involved in a domestic
problem in a city that's 400 kilometers away?
There's no point.
We don't want to get involved.
So they're already upset.
And the Prophet ﷺ is offering them this
and they're saying, what?
We didn't come here to actually add another
enemy.
To make Quraysh our enemy, so go home.
And Iyas is getting more and more excited.
But they didn't listen to him.
The only one who did was Iyas.
And the Prophet ﷺ offered him the Deen
and he accepted it.
And he would go back with his people
and he would die within the ongoing war
between Al-Khazraj and between Al-Aus.
He would die in that war.
Before the Prophet ﷺ made it to Medina,
he would die.
The reason I'm telling you this story is
because in the narrations, We would hear him
during the war.
He was the only person that we would
listen to.
We'd be saying, And
when he died, everyone there were 100%
sure that this person died a Muslim.
And he had accepted that he died as
a Muslim even though he was fighting for
his tribe against another tribe.
The whole war was a mess.
And it wasn't even worth it.
But that's where he was in his life.
He didn't have much of a choice.
And he died as a Muslim.
It just shows you the Prophet ﷺ went
and spoke to a full tribe.
It was a 15-year-old boy that
accepted the Deen.
And that's alright.
You don't guide whom you want or who
you like or who you love.
Allah guides whoever wants to be guided or
whoever he wants to guide.
You just do the job.
You never know.
You have no idea who it is that
Allah has destined for guidance.
He would continue to speak to these tribes
until the last day of Ayyam al-Tashreeq.
So Hajj, you have the ninth day which
is the day of Arafah.
Arabs had different names for this but Arafah
was a known name of the day.
And the tenth day of Dhul Hijjah is
Yawm al-Nahr.
The Arabs knew this even before Islam.
Hajj was known to the Arabs.
And then Ayyam al-Tashreeq, the three days
that come later, also known to the Arabs.
But of course they didn't do within them
what the Prophet ﷺ taught us to do
today.
They did different things.
But he continued to speak to the tribes
until the final day of Ayyam al-Tashreeq.
The final day, at the end of the
13th day.
The Prophet ﷺ was literally, this is why
I like telling this story, he was literally
the last person to leave Mina.
He stayed in Mina.
Mina is where all of the tribes and
all of the people would stay until Hajj
is over.
And then you would leave from Mina.
You don't stay in Arafah or Muzdalifah.
You stay in Mina, as we've explained before.
And then once the Hajj is over, people
would leave.
They would go and do Tawaf around the
Ka'bah and then go back home.
But Mina is where they would be camping.
So once they're leaving, people are taking down
their tents.
The Prophet ﷺ was there as people were
pulling down their tents and preparing them to
leave, speaking to everyone that he could.
Meaning, I had the 26 attempts, along with
all of these individuals.
And then there was just the ongoing random
speaking to people that was not formal.
See, I shared with you the 26, we
had the 26 formal attempts.
There are many informal stuff that I don't
have the literature on.
I don't have the actual narrations.
But he would continue to speak with people
until there was no one left in Mina.
Absolutely.
The Maghrib of the last day of Ayam
al-Tashriq and there's no one left.
So he's walking through Mina ﷺ and he
looks and he sees maybe a kilometer or
a half away, he sees maybe six, maybe
five, six, seven young men, young people.
All of them, they all look teenagers.
They're shaving their heads before they leave.
They are the last group of people.
The reason that they're doing it now is
because they didn't come with an official tribe.
So they didn't get a turn to get
their heads shaved after Hajj.
The Arabs did this as well.
After Hajj, you would do taqseer or halq.
Halq is what they did.
So they wanted to have their heads shaved.
They were very poor.
They didn't come with a tribe.
So they had to wait until everyone was
gone before they got their turns.
So everyone literally left Mina before they got
the chance to shave their heads.
So the Prophet ﷺ saw them and after
maybe 11 days or 12 days of the
Prophet ﷺ doing this, after speaking to all
of the leaders of the land and not
getting anywhere, the reason I like this story
is because he still had it in him
to go and speak to one more group.
There's no one else left.
You can see them.
They're all just a bunch of teenagers.
If they were of any status, they wouldn't
be doing their halq now.
They would have done it a couple of
days ago and on their way home.
But they're doing it now.
They don't have that much strength or status
or wealth or anything.
But he would go up to them ﷺ
and thankfully he did because this would change
the course of history.
I don't think we would have a story
to tell had he not done this ﷺ.
You stay and you try until the last
moment.
If you understand what it means to be
Muslim, you continue to learn this deen and
spread it and teach it and work for
it until the last breath that you are
capable of drawing.
There's no such thing as retiring in Islam.
Retirement is a western concept that came from
people who hated their jobs and hated their
lives.
So they needed to stop doing it at
some point before they lost their minds.
But if you are a part of a
movement that you adore and you love and
you see value in, then the concept of
retirement makes almost no sense at all.
Because why would you stop doing something that
you see value in, that is the literal
purpose of your life.
And the Prophet ﷺ, that's how he lived
his life.
But it's also an aspect of personality.
Where you don't give up, you just keep
on trying.
If you watch sports, now I'm a big
football fan, Abu Darwish, the actual football, not
the American football.
So I watch, it's a team sport.
Now when you watch team sports, and sometimes
the two teams, one of them is way
better than the other team.
And they just cream them.
Like it's like 6, 7, nothing, there's only
10 minutes on the clock.
It's impossible.
There's a certain respect that I have for
a team that keeps on trying.
Like there's a respect that I have inside
of me for a player that keeps on
pushing.
Even though it's 7, nothing, there's 2 minutes
on the clock and there's no point of
doing anything anymore.
They're still trying their best.
It is worthy of praise.
Like it's worthy of admiration.
The one that just never gives up.
Just keeps on trying.
Here's the point in life that you should
always remember.
You only lose when you stop trying.
If you stay down, that's when you lose.
If you keep on getting up, it doesn't
matter how many times you've been knocked down.
It doesn't matter what the score is on.
It doesn't matter.
If you keep on getting up, then you
have not lost yet.
Loss is not something that your opponent is
able to actually state.
Loss is something that you have to state.
Like you're the one who has to surrender.
If you don't surrender, then you haven't lost
yet.
In life, that's the only way this works.
You only lose when you say, I've lost.
As long as you have not accepted that,
that you're still coming back, you're still trying,
you're still pushing, then you haven't lost yet.
And they still have to deal with you.
And the Prophet ﷺ, this is the best
way, he was relentless ﷺ.
He never gave up.
He just kept on coming back.
He never stopped.
You could not stop him ﷺ.
And that's just an aspect of his character
ﷺ that I think is just really beautiful
and worthy of thinking about and learning.
Till the end, he went and he spoke
to these individuals.
Six youth from Al-Khazwaj.
Five young men and a woman by the
name of Afrat bint Ubaid.
He would go and speak to them ﷺ.
Ask them, ...
...
...
...
...
...
...
...
...
...
...
...
...
So he started talking to them about Islam.
As he's speaking to them, they're whispering to
each other and their eyes are glaring.
He doesn't know what they're saying but they're
whispering and they're talking to each other.
What they were saying was, It's him.
It's funny how things come together in life.
The reason they're going to accept Islam is
because in Yathrib, there was the diversity of
the tribes that existed.
It's because the Khazraj were allies with the
Jewish tribes that they knew what the Prophet
Ali was saying.
Because the Jewish tribes in Medina, in Yathrib,
for the longest time would tell the Arab
from the Khazraj that soon the Prophet of
the end of time will come and we
will kick you out of all of this
land.
Very soon.
They didn't like the Khazraj living with them.
Very soon we will get rid of you.
Very soon he will come.
He will be like this and he will
be like that.
He will say this and he will do
that.
And they would describe unknowingly, subconsciously or not
even consciously, they would describe the Prophet Ali
to them.
So these kids grew up listening to these
tribes tell them who the Prophet of the
end of times who he would be.
What he would be like.
What he would say.
They didn't care but they grew up listening
to this.
The time will come.
He will come and he will be like
this and he will behave like that.
So they had this subconscious information.
So when the Prophet Ali started speaking, it
all started to line up.
It all lit up in their brains.
It all clicked.
Like this.
Remember?
They said he would say this.
They said he would say, Subhanallah.
And they're sitting there saying, he's the one.
Is this the one that the Jews would
tell us about?
We swear this must be him.
Who else could it be?
This is literally exactly what they told us.
They told us that a man who would
look like this and speak like this and
he would be the Prophet of end times.
This is exactly it.
So they're speaking amongst themselves saying, he'll be
from us.
I thought he was going to be from
them.
How is he from us?
How is he amongst the Arabs?
It doesn't make any sense.
He turned out he's from us.
Let us hear some of the Qur'an.
So the Prophet Ali recited from the scripture
of Fatiha.
All six of them gave their shahada at
that moment.
And they said, by Allah, we are a
people like the Arabs.
There is enmity between them and their brothers,
just as there is between us.
And they said, by Allah, we are a
people like the Arabs.
We come to you and we tell you
that, we swear to you that there are
no people amongst the Arabs who have more
animosity with their kin than us.
They are, all six of them were from
Al-Khazraj, by the way, all of them.
As you know, Yathrib, and we're going to
talk about this in some degree of detail
once the Prophet Ali performs his hijrah, the
demographics of Yathrib are quite complex, by the
way.
The two main Arab tribes are Khazraj and
Aus, and they are related.
They are cousin tribes, like their genealogy is
not separated, they're cousin tribes.
And they've been killing each other for years.
They've been fighting and murdering each other for
many years.
Khazraj was a larger tribe than Aus was,
in terms of numbers, yet the fight would
continue.
And I just told you that Khazraj had
sent some ambassadors to get Quraysh to help
them, and Quraysh said no.
And these youth, their mentality was different.
They're like, we've been fighting our cousins forever.
We don't even know why we're fighting our
cousins.
And there's so much animosity that we have
with them, it's horrible.
And we hope that Allah subhanahu wa ta
'ala will fix this animosity through you.
InshaAllah your presence will fix this problem that
we have.
And this is the reality.
It's the older generations that lack insight sometimes.
Sometimes older generations lack insight on certain things.
Just like younger generations will lack insight on
other things.
Which is the importance of mentorship, the importance
of sharing and listening to what people have
to say, because there's so much that you'll
learn when you do that.
The older generations of Aus and Khazraj were
like, no, fight, kill, fight, kill, they're horrible,
they're not good people, we need to get
rid of them.
The younger generation is like, I don't understand.
I went to school with these dudes, we
always hang out, they're fine, they're all good.
I don't know why we continue to have
to fight and lose lives and ruin our
country for this.
So the Prophet, peace be upon him, Now,
just let me make something clear.
He wasn't really interested in Aus and Khazraj.
He didn't want to be accepted by the
people of Yathrib.
Honestly, he didn't want to.
For many reasons.
Number one, the animosity, the ongoing animosity, the
ongoing wars.
Why would he want to go to a
city that is torn by war?
They aren't wealthy.
They're all farmers, and farmers are the least
likely to commit to anything.
Farmers, their hours are way too long, and
it's seasonal.
So you don't get their ongoing commitment, just
like university students.
I have them now, and then in April,
the masjid is empty, and I can't invite
anyone to do anything in the masjid at
all because everyone has exams.
Like the same thing, seasonal or difficult to
run, people who have seasonal commitments, it's hard
to do things with them.
And there was a lot, in Medina, the
wealth was all in the hands of the
Jewish tribes.
The wealth was all in the hands of
tribes that had been there for a long
time.
And the climate of Medina, Yathrib was not
nice.
The climate was just very difficult.
You would go there, you would get sick
quickly.
So the Prophet didn't really want to go
there.
It wasn't what he was hoping for.
But that's what Allah wanted for him.
The problem was that all six of these
people were from Al-Khazraj, all six of
them.
As'ad ibn Zurara, I hope you remember
this name as you go through life.
And I'll tell you why, maybe a little
bit later I'll tell you why.
But try to remember the name.
As'ad ibn Zurara was the eldest of
the six.
He was 21 years old.
The eldest of the six was As'ad
ibn Zurara, 21 years old.
He was a bright young man.
He said, Ya Rasool Allah, Innana kullana min
al-Khazraj We're all from the same tribe.
If you come to us now, you will
be the Prophet of Al-Khazraj and the
Oath will never accept you and you won't
be able to fix the problem and you
won't get anywhere.
Fana'ood wa na'ati bi ikhwanil lana
min al-Oath We go back to Medina,
Yathrib.
Next year we come back, we bring with
us people from Al-Oath who accept Islam
here.
And then you're the Prophet of both.
So when you come to us, it's accepted
by both tribes.
This is the wisdom of this young man.
Faqala salallahu alayhi wa sallam sadaqt Ali salallahu
alayhi wa sallam said, Yes, that's a good
point.
Go back, come back next year.
I have nothing to tell you between this
moment and next year.
I don't know.
I don't know what happened.
I don't have anything.
I have no data, nothing.
You can go, open Seerat ibn Ishaq ibn
Hisham al-Waqidi.
Read.
There's nothing.
I have nothing.
I don't know.
I have no narrations of what occurred in
the next 11 months.
All I know is that the Prophet alayhi
salatu waslam's life was on the line at
all times.
The plotting to kill him was ongoing.
So he had to keep a very low
profile and he wasn't ever seen publicly unless
Quraysh could not touch him.
Aside from that, he was teaching the Sahaba
in discrete locations, mostly in Dar al-Arqam.
That's it.
I don't have any other information to share
with you in terms of what happened throughout
the year.
They would go and they would come back
the 11th year of Hajj.
So now we're a year ahead.
The 11th year during the Hajj period.
This time, twice the amount.
12 people would come.
Eight from al-Khazraj and four from al
-Aws.
So a third to two thirds was the
breakdown, which was not perfect, but it's good
enough.
They would come to the Prophet alayhi salatu
waslam.
As'ad ibn Zurarah is with them and
Afra' ibn Ubaid is also with them and
there's a number of other people.
The interesting piece for me in both situations,
the 10th year and the 11th year, then
the 6th and then the 12th, is that
we don't know for sure exactly who they
were.
Like when you read the books, they'll tell
you of Waqeela, i.e. Abu al-Haytham
ibn al-Tihan, Waqeela, Waqeela, Waqeela, all these
names, Wa'awfu ibn al-Harith, Mu'adh
ibn Afra' These are names that are thrown
out.
We don't know for sure.
Like we don't have, I don't have concrete
or proper evidence to say, these are the
six from al-Khazraj on the first year,
here are the 12 in the next year.
I don't have it.
I don't know.
We don't know their names.
And that always, to me, meant, you find
that in the Quran a lot, right?
Mu'min Yasin, what's his name?
They say Habib al-Najjar.
I don't know.
I have no evidence to support that that's
his name.
In the Quran it is, Wa ja'a
rajulun min aqsal madinati yas'a That's all
I have.
Ahl al-Kahf, Sayaquluna thalathatun rabi'uhum kalbuhum
wa khamsatun That's it.
Three guys, three youth with a dog, five
with a dog, seven with a dog, I
don't know.
We don't know their names.
We don't have their names, we don't even
know their number.
Allah puts this a lot as a theme
throughout the Quran and throughout the Prophet's, alayhi
salatu wasalam, story.
It doesn't matter.
It doesn't matter that much.
Whether people know you or not, whether people
appreciate you or not, whether your name makes
the list or not, doesn't matter.
As long as Allah subhanahu wa ta'ala
is watching you.
As long as you make the list as
far as Allah subhanahu wa ta'ala is
concerned.
Because He sees you.
He knows it's you.
He watched your sacrifice.
He saw your grit.
He observed subhanahu wa ta'ala your devotion
and dedication and hard work.
That's all that matters.
Whether someone like me sees it or doesn't.
Once a messenger for Umar ibn Khattab came
back to him to tell him about the
outcome of a battle.
The Khulafa would send people to stay behind
lines to observe the battle and come back
and let the Khalifa know.
Or else how else would they know what
was happening.
So this man would come back from one
of the great battles and he would say,
Ya Ameen ul-Mu'mineen Intasarna There was a
great victory.
Wastushhida Fulan Wa Fulan Wa Fulan He started
counting and this person was martyred.
And this person was martyred.
The names that he knew.
Qala Wamaata shiwaahum khalqun katheerun laa na'rifuhum
And a lot of other people that we
don't know died.
That's how he said it.
Faghadiba radiallahu anhu He got very upset.
Faqala anta laa ta'rifuhum Wala yadurruhum annaka
lam ta'rifuhum You don't know them.
And it does not harm them that you
don't know them.
Walakinna lahum Rabbani ya'rifuhum Waya'rifu asma
'ahum wa asma'a aba'ihim wa ummahatihim
But they have a Lord who knows them
and knows their names and the names of
their fathers and their mothers and their families.
He got upset.
Why are you saying it as if they're
just, No.
They mattered.
They were important.
They were individual.
They were people.
And they have value.
Just because you don't know their names means
that you can...
He didn't...
I'm sure the messenger didn't mean it.
I'm sure he got very scared when he
saw him upset.
But you understand why he got upset.
There's something there.
I don't know their names.
When you think about it, I would think
that that would be a good blister to
provide the next generations.
Like to write that down.
Who are the six people except for this
man that literally changed the course of history
today?
Because like I told you, a full year,
nothing.
I have nothing to tell you.
Imagine if this didn't work out.
How many years of...
I have no narration.
I have nothing.
I have no stories to tell you.
I don't know what happened.
I don't know what surahs were revealed.
I just don't know because we have nothing.
The narrations, it's like there's this gap almost.
It's almost this gap for like three years.
There were three years gap almost in the
Hisar al-Shi'ab Bani Hashim, like in
the boycott of the clan of Hashim.
But these three years are much more, the
silence is more eerie.
During the boycott, I have some stories to
tell you.
Certain things happened.
I could tell you, but here I have
no idea.
And imagine that they didn't come back the
next year with 12 people.
I don't know what would have happened.
He didn't go and talk to all the
tribes the next year.
He just met the 12 that came.
That's it.
That's it.
He met the 12.
And they all had accepted Islam or came
to accept Islam at his hands.
And this was called Bay'at al-Aqab
al-Ula in the 11th, the Hajj of
the 11th year of his prophecy.
How did it go?
This is what he asked them to perform
bay'ah for.
If you read this, you and you know
some of the Quran, you will make a
very quick reference to the end of Surat
al-Mumtahina.
You'll read it and say, yeah, I've read
those before.
It's the same clauses that the Quran talks
about the end of Surat al-Mumtahina.
يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَيَنَكَ عَلَىٰ
أَلَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَا وَلَا يَزْنِينَ
وَلَا يَقْتُلْنَا أُولَادَهُنَّ And he goes on a
number of things.
When you read what the bay'ah was,
a bay'ah basically is a pledge.
It's an agreement.
It's a very strong agreement.
It's your word.
You are dedicating, you are offering your covenant
that this is how you're going to live
your life.
So the Prophet ﷺ, it wasn't just that
he accepted Islam with him.
No, he put his hand out and he
said, I need a pledge from all of
you.
I'm going to need a pledge.
So they put their hands in the hand
of the Prophet ﷺ.
The pledge was this, لا تُشْرِكُ بِاللَّهِ شَيْئًا
You will not associate anyone else with Allah
ﷻ.
This in its most raw form means that
you will no longer follow the rules, the
commands of anyone aside from Allah ﷻ.
You are no longer a slave or a
servant or a follower of anyone aside from
Allah ﷻ.
No one's law, no one's rule, no one's
desires, no one's commands mean anything to you
if they are not aligned with what Allah
ﷻ is saying Himself.
That's what لا تُشْرِكُ بِاللَّهِ شَيْئًا means.
No one is equal to Allah ever again.
No one will ever again be equal to
God ever again.
You will never equalize any other entities, desires,
or commands, or whims, or rules to Allah
ﷻ's laws and rules.
That's what لا تُشْرِكُ بِاللَّهِ شَيْئًا means.
It's very liberating.
It's very, very liberating and extremely powerful.
That's the first thing, لا تُشْرِكُ بِاللَّهِ شَيْئًا
وَلَا تَسْرِقُوا وَلَا تَزْنُوا وَلَا تَقْتُلُوا أَوْلَادَكُمْ Don't
steal.
Don't commit zina.
Don't harm your children.
لا تَأْتُوا بِبُهْتَالٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ Don't
betray.
Don't make something up.
Don't lie about what you're listening to.
وَلَا تَعْصُونِي فِي مَعْرُوفٍ And you don't disobey
in ma'ruf.
When I give you something good to do,
you listen to it and you follow.
You take nasiha of good things.
Don't be someone who refuses to do something
good.
It's a good trait to have in life.
If you make a lot of mistakes, just
take this one trait.
When someone gives you advice to do something
good, do it.
If you're someone who makes a lot of
mistakes, just keep this trait with you.
When someone comes and gives you a nasiha
to do something good that you are not
doing or stop something bad that you are
not stopping, take that nasiha at least for
the moment.
Like if someone smokes, and someone's gonna say
you should stop, at least for that moment,
put it out.
At least for that day, don't do it.
Take the nasiha.
لَا تَعْصِي فِي المَعْرُوفِ Ma'ruf is goodness.
It's any form of good advice or good
behavior.
Don't disobey when it's something good that's being
offered to you.
فَمَنْ وَفَّى مِنْكُمْ فَأَجْرُهُ وَعَلَى اللَّهِ وَمَنْ أَصَابَ
مِن ذَلِكَ شَيْئًا فَعُوقِبَ بِهِ فِي الدُّنْيَا فَهُوَ
لَهُ كَفَّارًا وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَسَتَرَاهُ
اللَّهُ فَأَمْرُهُ إِلَى اللَّهِ إِنْ شَاءَ عَاقَبَهُ وَإِنْ
شَاءَ عَفَى عَنْهُمْ So he said, alayhi salatu
wasalam, and those of you who keep their
word, keep this pledge, then they will be
rewarded by Allah subhanahu wa ta'ala.
And those of you who don't and then
are harmed, have some harm or difficulty or
misfortune in dunya, then that is a kafara.
Allah subhanahu wa ta'ala is forgiving their
sin by that.
And those of you who break this pledge,
but Allah subhanahu wa ta'ala conceals their
sin and no one sees it, then it's
up to Allah subhanahu wa ta'ala.
Either He punishes you on the Day of
Judgment, or He pardons you and forgives you.
And that was the pledge of bay'at
al-aqaba al-ula.
That was the first bay'at al-aqaba.
It happened at al-aqaba, at jamrat al
-aqaba.
So when you go and perform your hajj,
inshaAllah you'll throw jamrat al-aqaba, which is
the largest of the jamrat.
And it's a discreet area.
The Prophet ﷺ had to stay out of...
If people heard him ﷺ pledging with these
12 individuals, that wasn't good.
It's all off.
It's not going to work.
So they made that pledge with the Prophet
ﷺ.
Do you notice something here?
What do you notice about this list that
the Prophet ﷺ is accepting as a bay
'at?
Anything that strikes you as odd?
Not just the people.
We'll talk about the youthful piece for sure.
But I mean the actual bay'at, the
actual covenant or the actual pledge.
Anything kind of stand out for you here?
Where is the five pillars of Islam?
Where are the five pillars?
Where is salah?
Where is qiyam?
Where is zakah?
None of it.
None of it.
The first thing he pledged with him ﷺ
is your ethics.
Your ethically, you can't steal.
You can't commit zina.
You can't commit murder.
You can't lie.
You can't be someone who refuses nasiha on
good things.
No, no.
Your ethics have to be impeccable first.
Islam in order for it to work, as
a human being, you have to have good
ethics and morals.
If you don't, if you don't, then it
doesn't matter.
Like it's not going to work.
This whole story is not going to work.
You have to attend to these points first.
If you go back and you pray your
prayers and you fast, you read Qur'an,
but you're committing zina and they're stealing and
they're lying and they're harming people.
What's the point?
This defeats the purpose.
You're not going to be of any benefit
to Allah or to the Prophet or to
the deen or to yourselves if you don't
understand the importance of what this point carries.
They were all ethical.
All of the points of the Prophet ﷺ,
the bay'ah, bay'ah al-aqab al
-ula.
The only religious peace was laa tu shirikoo
shay.
No shirk.
Tawheed.
Have tawheed and then everything after that.
You have to behave.
You can't cross these lines anymore.
If you've been crossing them, stop crossing them
now.
Because you're now the ambassador of the deen
and the deen that you follow does not
allow for these types of behaviors.
So you have to stop them.
So they did.
But he didn't send them alone this time.
This time he sent someone with them.
Anyone want to blurt out the name before
I put them?
Who went with them?
Yeah, Sayyidina Mus'ab ibn Umair.
In one narration, he sent with Mus'ab
Abdullah ibn Ummi Maktoum.
Some narrations point out that he went with
Mus'ab, the blind gentleman, the blind sahabi
from Abasa wa Tawalla.
But we don't know for sure.
But for sure we know that Mus'ab
ibn Umair radiAllahu anhu, was sent by the
Prophet ﷺ.
He was called Rasoolu Rasoolillah ﷺ.
He is the messenger of the messenger of
Allah.
Now, I've always...
Think about what it takes or what it
would take for the Prophet ﷺ to choose
you or to choose someone to be the
person who will go and speak on his
behalf.
This is one of the most critical moments
of the seerah, of the Prophet ﷺ.
This has to work or else it's complete
silence when it comes to the seerah, year
after year.
I don't have any...
I have no stories to tell.
Nothing's happening.
The number of Muslims is not increasing at
the level that it needs to increase in
order for this to work.
He is not gaining any ground ﷺ meaningfully.
It's not happening.
Basically, we're just going from one year to
the other from hajj to hajj, looking for
events.
There's not much else going on.
Mus'ab has to go there and on
behalf of the Prophet ﷺ teach Islam to
the Muslims and teach it to the non
-Muslims.
He has to go and start speaking to
al-Aws and to al-Khazraj and get
them to come on board to Islam.
What type of person does that have to
be?
What type of person...
Who would he choose ﷺ?
Like, it is not a simple choice.
He's not randomly just...
No, he's choosing someone who he can trust,
someone who knows how to speak, someone who
knows how to think, someone who understands what
Islam is about, someone who has knowledge of
the Qur'an, someone who has the public
speaking skills, someone who has social skills, a
high social IQ, knows how to deal with
human beings, who's going to represent Islam ethically
and in the mannerism and the etiquette of
Islam as well.
People, what do you think they watch?
People watch how you stand, how you sit,
how you speak, how you eat, how you
walk.
When you are representing Islam to someone, they
are watching everything.
I hope you realize that.
I hope when you're going to school and
university and at work and people know you're
Muslim, that they are watching literally every movement.
You do the same.
You just don't maybe draw the parallel.
You do the same.
When someone walks into your life from a
different faith and you don't know anyone else
from that faith and you've never really seen
that faith, you're watching them.
You're watching how do they...
How do they go to the bathroom?
What do they leave behind them in the
bathroom?
What does the bathroom look like when they
walk out?
They care about these things.
They're watching to see what is this about.
The Prophet ﷺ had to choose someone who
was going to represent Islam perfectly.
So he chose Mus'ab ibn Umair رضي
الله عنه وارضاه.
The Sahaba, by the way, never spoke of
anyone as they spoke of Mus'ab.
And quite frankly, they didn't really speak of
him much to begin with.
Because Mus'ab was a sore spot for
all of them.
A couple of months from now, I'll tell
you the story of the Battle of Uhud
where Mus'ab fell.
When Mus'ab looked like the Prophet ﷺ,
by the way, a lot.
There was a lot of similarities in the
way he looked.
They thought, a lot of people during the
Battle of Uhud, that when they killed Mus
'ab, that they had killed the Prophet ﷺ,
which caused all the chaos that day.
All the chaos of Uhud, aside from the
people running down the mountain, really set in
when Mus'ab was martyred and they said
they killed Muhammad ﷺ, but they didn't, it
was Mus'ab.
But the Sahaba stood around him on the
day they buried him in tears because they
loved this man.
He was their friend.
A close friend.
He was a person of wealth.
He was a person of status.
They say, the myth goes, that Mus'ab
could be smelled two blocks away.
The amount of cologne, of foreign cologne that
he put on.
He only wore Calvin Klein.
He only wore imported from Sham and Iraq.
He didn't wear anything local.
No, no, he was very, very rich.
And he was a strapping young man, the
bachelor of the city.
And he was someone who knew how to
dress and he always put on all the
perfume.
And he accepted Islam and his mother cut
him off.
To the point where he had nothing.
He had nothing.
He had to depend on sadaqat and hidayah
from the Sahaba to survive in Madinah.
And he died that way in Madinah.
To the point where when they buried him,
they had a piece of cloth.
This gets me every time I tell this
story because they stood in front of him
and they were very sad that he had
passed away.
They loved this man.
They loved him.
They loved his devotion, his dedication.
The amount of his genuineness was something that
they all felt.
And they could not find a piece of
cloth to cover him fully.
If they covered his head, his feet stuck
out.
And it stuck out.
And if they covered his feet, his head
stuck out.
And it's like, you know when you're holding
yourself and you can barely, you're just barely
getting through and they're trying to get it
fit.
And then finally it doesn't fit and they
just get all upset and they all start
crying and then they never talked about this
again.
And anytime someone praised one of them or
someone talked about their sacrifice or someone talked
about the times they spent with the Prophet,
they would say, أَلَا إِنَّ مُصْعَبًا فَعَلَ كَذَى
وَكَذَى وَيَوْمَ مَاتَ لَمْ نَجِدْ Mus'ab did
this and this and the day he died,
we could not cover his whole body when
he died.
Like it continued to be a sore spot
for all of them.
It was like Mus'ab was the, he
was like the standard that they had to
live up to.
They had to live up to this gentleman.
He died early, رضي الله عنه, he martyred
early in Islam.
But all of them who knew him felt
like he drew this line for them that
they had to live up to.
He would go with As'ad ibn Zurarah,
he would stay in As'ad ibn Zurarah's
home.
And I'll talk a little bit about As
'ad next week because I have to tell
you a few things.
You're talking about youth, we'll talk about him
a little bit next week, if you have
an important piece.
He would sit there and he would spend
the year, the whole year talking to the
people from Al-Khazraj and the people from
Da'os.
I'm going to start this story, we're not
going to get through it.
This is Masjid al-Bay'ah by the
way.
You can go and see this in Mecca
if you want to at some point.
This is where the Prophet Ali, salallahu alayhi
wa sallam performed one of these bay'ahs
if you want to see it.
So he stays in As'ad ibn Zurarah's
house.
As'ad was from Al-Khazraj but he
was related to Al-Aus.
He's one of those mixed breeds.
Meaning his mother is from Al-Aus, his
father is from Al-Khazraj, so he's from
Al-Khazraj, but his mother is from Al
-Aus.
And a lot of the Muslims who are
coming to accept, people who are coming to
accept Islam were from Al-Khazraj.
He wasn't getting a lot from Al-Aus
and that was not the plan.
So he would take Mus'ab and they
would go and they would hang out at
the outskirts of the neighborhoods of Al-Aus
just to provoke them, just to be there
and kind of, he would go stay at
a house of a friend that's right beside
where the people of Al-Aus live.
And they would make noise there, they would
do the Quran and they would teach.
And he kept on pushing that until Usaid
ibn Al-Hudayr and Sa'ad ibn Mu
'adh got upset.
Now Sa'ad ibn Mu'adh and Usaid
ibn Al-Hudayr are the two leaders of
Al-Aus or Bani Abdul-Ash'al, which
is the largest tribe within the tribe of
Al-Aus.
Sa'ad ibn Mu'adh is the ultimate
leader.
Usaid is the second in command.
And they're sitting there and they're like, how
dare he bring him here?
Like, that's what they're talking about, Usaid ibn
Zararah.
How dare he bring this foreigner who's ruining
people's faith close to our neighborhood?
On what authority is he doing this?
They're getting upset.
So Sa'ad says, Usaid go and tell
them to leave because I can't go and
do it myself.
Why?
Because Sa'ad is Usaid's cousin from his
mother's side.
He's like, if I go and yell at
him, I'm yelling at my cousin, my mother
gets upset, it's a problem, I don't want
to do this.
You go and talk to him.
So Usaid said, yes, no problem.
So Usaid goes and he's carrying with his
hand, his rumh, he has this spear.
So he goes and he stands in front
of Mus'ab and in front of Sa
'ad ibn Zararah and he puts the spear
right into the ground.
We can see evil in his eyes.
Ya Usaid, Ya As'ad.
Atayta ila diyarina bihada as-safihi.
Yakhda'u du'afa'ana wa yusubbu alihatana.
You come to my neighborhood with this ignorant
man that you have, this safih, this something,
a bad word about Sayyidina Mus'ab.
As he fools all of our weak, our
weak-minded people and he ruins our deen.
In kana lakuma haajatun fil hayafun sarifa.
If you want to live, I would advise
you to leave.
If you want to live, I would advise
you to leave.
Now, we'll go for Salam.
But I want you to hear what As
'ad ibn Zararah told Mus'ab as Usaid
was talking.
Qala ya Mus'ab, inna hadha la sayyidu
qawmihi fa akhlis lillahi feeha.
Indeed, this man, he's the leader of his
tribe.
So you're gonna speak to him, akhlis lillah.
Fill your heart with akhlis lillah, subhanahu wa
ta'ala.
Fill your heart with genuineness and sincerity to
Allah so that he hears you.
That's the advice that As'ad gave Sayyidina
Mus'ab abdullahu anhu.
And I'm gonna talk about that a little
bit more insha'Allah ta'ala next week.
But with that, subhanahu wa ta'ala, alhamdulillah.
Shukran la ilaha illa anta astaghfiru wa atubu
ilayk.
Wasalamu alaykum wa baraka ala nabiyyina Muhammadin wa
alayhi as-salamu alaykum wa rahmatullahi wa barakatuhu.
As-salamu alaykum wa rahmatullahi wa barakatuhu.