Adnan Rajeh – Seerah Halaqah #39
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The transcript provides a summary of the
AI: Transcript ©
Insha'Allah tonight we continue with the Seerah
of the Prophet ﷺ And I'm going to
quickly, before I start talking about the Madani
period Today we can start officially the Madani
period The period of the Prophet ﷺ being
in a different city And Seerah has always
been divided into two distinct periods The Mecci
period, the period when he was in Mecca
And the Madani period And the distinction is
the Hijrah itself Hijrah is the point of
where things change And they usually start the
Madani period just when the Prophet ﷺ Got
far away enough from Quraysh that they couldn't
catch him anymore So technically we kind of
started last time But officially we kind of
start today But before we do that, take
a look at that timeline up there for
a moment It's important to kind of keep
a little bit of a mental scale To
remember, so that you can always refer back
As we go through the Madani period To
the events that occurred during the early prophetic
time The Prophet ﷺ, these 13 years in
Mecca Were very rich with experiences A lot
happened, the Sahaba who were Muslim For the
entirety or the majority of these 10-13
years They learned a lot, they went through
a lot of experiences A lot of things
happened, a lot of events occurred And they
learned a lot from them And they're going
to take that knowledge and that wisdom with
them To this new setting, to this new
city And they're going to benefit from what
they learned in Mecca For the time that
they're in Medina But there's still going to
be a lot of challenges in Yathrib In
this new city that didn't exist in the
one before But you still learn from your
experiences So it's important for me that you
have some idea of what these experiences are
So let's go through a quick timeline here
So he became a Prophet ﷺ right after
his 40th birthday And this happened when he
was in Ghar Hira And he received his
revelation from Jibreel ﷺ in Ghar Hira And
he spent those first 3 years From year
number 1 to year number 3 Speaking to
specific people, it was called the selective period
Where he was not performing dawah publicly He
did not offer it to everyone He chose,
he picked and chose who it is he
wanted to speak to ﷺ Not everyone he
chose and picked accepted Islam Not everyone he
chose and picked accepted Islam But he was
not going publicly yet ﷺ So those first
3 years were the selective period From year
number 4 to year number 6 Nabafa ﷺ
would go public And once he got on
Safa and he spoke publicly about Islam Quraysh
could not be neutral anymore They could not
afford to ignore what he was doing They
had to take a stance They had to
put themselves in a position Either to be
with what he was doing Or against what
he was doing Or allow for it even
though they don't agree with it They had
all these options They chose to oppose him
ﷺ And to restrict his liberty to speak
And to restrict the liberty of people who
wanted to accept Islam as well And that's
the choice that they made And of course
the majority of the struggle Between the Prophet
ﷺ and between Quraysh For these 13 years
Was because of the choice that Quraysh made
Once he went public Is that they did
not grant him the liberty To choose his
own faith And they did not grant the
liberty to other people To choose that faith
with him ﷺ So the persecution of Muslims
began From year number 4 We start telling
the stories of the Prophet ﷺ Being abused
physically and psychologically And socially and financially On
and on and on And the Sahaba who
accepted Islam with him Also went through those
degrees of persecution Coming to year number 6
Where Hamza and Umar ibn Khattab would accept
Islam And it's a distinct moment within the
history of Islam That these two people Within
a month of each other They accepted Islam
And it serves as its own event As
something worthy of pointing out Within the entirety
of this timeline To point out the year
When these two individuals accepted Islam Because it
served as such a boost of morale For
everyone involved And it just shows you the
weight Of these two individuals As people And
what they brought to Islam When they came
into Islam And how they benefited the Muslims
And benefited this message رضي الله عنهم Year
number 7 is when The immigration to Habesha
occurred The persecution got so bad In year
4, 5, 6, 7 That the Prophet could
no longer Guarantee the safety Or protect the
Muslims who were with him He found it
difficult to tell someone To accept Islam Knowing
what was going to happen to them So
he came up with this idea Of sending
a group of Muslims A third of his
population To a different continent A different country
So Islam would have a second base In
case he had to leave quickly In case
Quraish turned combative overnight He had a place
to go to A place where he could
go and regroup And he chose Abyssinia Because
there was a political system Instilled there That
had some degree of justice In year number
7 Also we had the boycott of Bani
Hashim Where Quraish decided to try and kill
The Prophet ﷺ They couldn't Abu Talib put
in measures to protect him And he put
all of Bani Hashim And all the Muslims
in one neighborhood So Quraish cut them off
And for three years From year 7 to
year 9 The Muslims and Bani Hashim Were
stuck in a very small neighborhood And starvation
occurred And people died And Muslims passed away
Due to starvation And lack of nutrition And
lack of food At the end of year
9 The boycott of Bani Hashim would end
And the Prophet ﷺ Would come to the
conclusion That Mecca Was probably not going to
come around At any point He negotiated with
them He worked out He tried to work
out deals with them And they just were
not They just were not responsive So he
started looking elsewhere So he would go And
try for the first time To speak to
people outside of Mecca And he went to
Al-Ta'if And that did not end
well It ended in a disaster And it
cost him Aspects of his own reputation in
Mecca Because he went and he spoke To
a different tribe Within that year as well
Khadija al-Kubra ﷺ Would pass away And
Abu Talib, his uncle Would pass away And
he would lose ﷺ Within a week He
would lose the protection He had outside the
house In the form of Abu Talib And
the protection he had Inside his home In
the form of Sayyidah Khadija Umm al-Mu'mineen
And the Prophet ﷺ Would find that very
difficult And that's why this year Would be
called the year of sorrow عام الحزم But
also in that year Allah subhanahu wa ta
'ala Would grant the Prophet ﷺ The gift
of الإصراء والمعراج He would go on that
great journey Where he would be mentored ﷺ
By Prophets who lived before him And went
through different experiences Before him ﷺ And then
after that Within the At the end of
year 10 At the beginning of year 11
That first Hajj That he would go and
speak To all the tribes ﷺ He would
run into six individuals From Yathrib The eldest
of As'ad bin Zurarah And he was
21 years old at the time They were
all from one tribe He told them I
can't talk to you about We can't agree
on anything Unless you bring me representatives From
the other tribe That exists in your city
So they went And they came back to
year 11 Which you see up there And
they performed بَيْعَةِ الْعَقَبَةِ الْأُولَةِ The first pledge
of Aqaba Where he spoke to 12 individuals
ﷺ Eight from Khazraj And four from Al
-Aws Amongst them three women And they would
offer the pledge The ethical pledge Which we
kind of went over A couple of months
ago And he would send with them Mus
'abah bin Umair Would go to Yathrib And
start performing da'wah With the agreement That
they would come back The year after The
Hajj of year 12 And they would come
back In the year after 75 people at
that point And the Prophet ﷺ Would perform
بَيْعَةِ الْعَقَبَةِ الْثَانِيَةِ Which is the focus of
the khutbah The Jum'ah khutbahs that were
running So if you didn't listen to that
episode You'll hear it on the minbar Over
the next couple of weeks Insha'Allah ta
'ala And the Prophet ﷺ agreed with them
On what the plan was going to look
like He was going to come to them
He was going to send the Muslims slowly
Over the course of the next 7-8
months They agreed on the method Of how
people would make it there What would happen
once they arrived in Yathrib Placement wise In
terms of where they would be staying What
type of work they would find How the
political system would run Once he arrived ﷺ
He was coming as a leader He wasn't
coming as a refugee ﷺ He was not
entering as a refugee He was coming as
a leader And that had to be So
he established all that With the people of
Yathrib And this process began And the Prophet
ﷺ Once he felt that he had moved
Everyone he could From Mecca to Yathrib Everyone
that could actually immigrate Immigrated When he felt
that the people That were still in Mecca
The Muslims that were still in Mecca Could
not leave Due to either personal Social or
financial reasons He performed his own hijrah ﷺ
And he went and he did that With
Sayyidina al-Siddiq Abu Bakr ﷺ And that's
what we kind of covered Last week And
we came to the end of it Now
It's a new era for him ﷺ I
often think I often think about His journey
Sometimes when you're in survival mode When you're
in survival mode You're focused on one thing
For a very long time He was in
survival mode He was trying to keep the
Muslims alive He was trying to keep Islam
From crumbling From people being murdered From himself
losing his life The focus was survival mode
The way I see it Is once he
made it far enough On that journey The
Quraish couldn't catch up anymore Once he knew
that They can't catch up anymore Things change
He's not in survival mode anymore Now there's
a whole different Sack of worms There's a
whole different Group of problems now Now he
has a country And he has a population
And he has to figure out How he's
going to run it How he's going to
protect it What type of dawah is going
to happen How he's going to educate These
new Muslims How he's going to integrate The
people who got there Sometimes by the way
Survival mode is easier And I say this
sometimes to students Who come and complain to
me About exams You're complaining about survival mode
When survival mode ends And you have to
figure things out You have to build a
family And you have to build a household
And you have to hold a job You're
no longer in that mode anymore You're actually
going to go out And start your life
Things change You actually wish you would go
back To the survival mode Where I have
homework I have to write it And not
get in trouble at school And think it's
good Because it's just easier It's less mental
effort You don't have to work as hard
Because I know what my parameters are As
long as I write my exams And I
don't flunk I'm fine I can go and
enjoy life I don't have to think about
anything else Because it's very simple What's required
of you Are very simple things So most
of you, the younger Most of you are
still in survival mode Don't worry I understand
It has its difficulties And its struggles That
was the Prophet Peace be upon him The
Meccan period He was staying alive He was
keeping the Muslims alive But now it's a
new era And I always think about What
he must have It's a transition It really
is I see people fail in that transition
They can't go from survival mode To now
You have to build You have to start
developing You have to start Putting down the
foundations And building the roots So that you
can move forward So you can leave a
legacy I see a lot of people Who
don't know how to do that So what
do they do?
They start wasting Colossal amounts of time And
they start feeling That they don't They stop
feeling That their life Has meaning to it
Because they're not Just trying to Get a
degree That's why some people Some people stay
in school For a very long time Not
because they like school It's because they just
Don't know what to do Outside of it
And I always I think about the Prophet
Peace be upon him As he's kind of
Coming close to Medina Colossal You made it
Ya Rasool Allah Alright Now what?
Now okay You have your country You're a
leader You have your population Now what are
you going to do?
Let's see Let's see How are you going
to do it?
Had he not succeeded Peace be upon him
This story Would not have existed He wouldn't
be here It wasn't enough That he succeeded
The first 13 years And kept himself And
the people Who believed in him alive And
kept them committed And kept the love of
Islam In their hearts During times Of horrific
persecution But when you go Through persecution And
oppression And difficulty And you stand your ground
And now you have You're granted the ability
To actually Make some choices Make some decisions
Impact And influence Policy You have that ability
Then you're actually Being watched Okay How are
you going to perform?
Can you perform?
I believe That Muslims Lack this peace here
The way I see it We're not bad
We're not bad In the first part Muslims
are survival mode Not bad I want to
say I'm almost proud of Muslims Like they'll
They'll stand their ground They'll hold on to
their deen Even though they're poor And they're
not Necessarily a majority In the country And
there's An identity struggle And there's a lot
Of Islamophobia And maybe a lot of racism
They hold their ground It's impressive sometimes I
watch it And I'm like This is actually
Mashallah You see the people In Gaza You're
like This is mashallah Allah granted them Some
strength That we don't Necessarily fully understand Because
they're standing Their ground In a much more
Difficult situation The scenario Is way more difficult
And they still manage To do it So
as Muslims In that survival mode era We're
not bad We seem to figure out A
way to hold on To our deen And
come together It's when we're granted The ability
to actually Do something That's beyond that That
we completely fail Completely The examples I have
In my lifetime at least What I saw
in my lifetime Was We're not positive And
actually When I sat down With those who
were You know In survival mode Trying to
get out of it So they had And
said What would you do If you had
the opportunity How would you do Things differently
There was never A proper plan There was
never An implement Nothing There was never A
solid Substance filled Any vision Of how you're
actually Going to implement Change And implement There's
just these I don't know Shiny slogans We
will bring Islam back We will be closer
To just Just something nice To hear Okay
How is that Going to happen What exactly
Are you going to do What are the
steps That are going to be Needed to
follow Be followed Within your context To make
sure that happens And then I find That
the substance Is not there And then we
saw Examples of that Which make And the
biggest Example I have actually Is us here
In my opinion What we are right now
We have no We have no The fact
that We don't have A centralized Zakat system
The fact that We don't have funds That
help young Muslims Start their businesses Buy their
homes And get married The fact that We
don't have Established Islamic academies And educational institutions
For school level And university And beyond The
fact that We don't have Any form of
Political representation Where our vote Goes in the
same direction Every time Because we are asking
For certain changes From those Who are in
politics And we are demanding it And we
won't give our vote Except to those Who
will give something back The fact that We
don't have that Is not the fault Of
any corrupt System It's the fault Of the
Muslim Community itself And I say this With
a lot of Sorrow Because For the Majority
of my Lifetime I had a hanger Like
I had something To blame all of My
failures on I lived in Syria For the
majority Of my life Every failure I blamed
The corrupt regime I just blamed The Amn
And the Mukhabarat And the fact I At
the age of 16 I was 16 The
first time I entered The Fira Mukhabarat To
an intelligence Facility in Syria I was taken
Into a room That had one light Just
one Light bulb And then A rope Coming
from And then they have Tied to the
rope Is a Tractor Tire That's it And
a chair And a small table And I
go into that room And they give me
A piece of paper And a pen And
tell me to write down Everything that we've
done In the masjid For the last 3
months They wanted to know The names of
the children I was teaching Quran I was
16 I was teaching kids Who were 6
or 7 Or 8 or 9 And I
would sit down And write Omar, Muhammad, Yahya
Salim, Ahmed, Rajah 6 years old Memorize the
first 3 Surahs I was forced to sit
down And do this From the age of
16 And of course They put you In
these situations To scare the Living bejesus Out
of you And know that If you didn't
do this I'm sitting in a cell It's
just the door Isn't closed That's all So
I used to blame I used to blame
That this corrupt regime And then I got
And then Allah Allah wanted to Teach me
a lesson He's like Oh really You think
it's them The reason you're not Get up
Come here Go ahead What are you going
to Blame here Who are you going to
Blame here Whose fault is it here And
for the first Year and a half I
couldn't figure out Why do we Why do
we not have Anything we need Why is
this community So divided Why does it lack
Leadership Why does it lack Any form of
centralization Why can't we serve Our youth Why
can't we serve Ourselves Why can't we make
sure Why can't we protect One another And
I couldn't find Anything to blame So we
have no one To blame Right now There
are aspects Of the Medani period Of that
new era That we have control over Aspects
We don't have the whole thing We can't
It's not a country We don't run our
own country But there are aspects Of control
That we have That we are capable Of
implementing Amongst ourselves And we don't Which is
why I say this a lot Because before
we Complain about These mega powers In the
world You know Conspiring against Let's clean up
Our backyard Let's make our beds And clean
our rooms There are 38,000 To 40
,000 Muslims In a city There are no
restrictions For us as Muslims In terms of
how We function How we operate And what
we do To benefit ourselves There's really No
restrictions We can do Pretty much anything You
want You think you can Open a mosque
In Syria You think If I was living
Back in Syria Back there I could open
a masjid I could be an imam Of
a masjid Or give the khutbas That I
give Or do this teaching No Not even
close All of my truce In Syria Were
in my home After I actually Closed the
masjid They used to come To my house
I had a room Open for people And
it was by It wasn't even RSVP registration
People I chose Because I had to trust
them Because if they went And told someone
else I'd get in trouble So the shabab
who came It was a certain number Of
people That I knew By name I'd known
for a very long time And those people
Came to my house I couldn't do it
in a masjid I didn't have the liberty
To do this Does anyone know this?
Anyone live in the Middle East And know
that masajid Are closed after isha?
Put your hand up If you know this
First hand Yes That masajid Are closed after
isha In every In majority Muslim countries They
close it You pray isha Out No no
Dars ish What do you mean dars Qiyam
The kids want it No no no Get
out Out out out Close the masjid There
are bars Go go there No not masjid
There's a majority Of Muslim countries So I
can't blame them I understand I understand what's
happening there But then I'm here And I'm
like We don't have any of that The
masajid are open They can be open I
can keep this place open I can sit
here And speak 24 7 And no one
would care No one would come And say
What are you saying In Syria I had
to go And write reports Of what I
was talking about I had to write reports
Of what it was I was talking about
I had to get a An intelligence Approval
For me to give a lesson On a
specific topic It was a norm I was
used to it The shuyukh were used to
it I had to do that If I
wanted to talk about The seerah I had
to Every three months Renew my approval That
I'll be talking About the seerah In this
masjid At this time And then I had
to give them A report Of what exactly
I talked about And who was attending it
In Sham In the maqal Of the Umayyad
In the maqal You
have to make this work, and he has
to come up with his plan, and he
has to figure out how this is going
to actually function.
Because that, I believe, and now you can
probably appreciate more why he did the Iswa'
and Mi'raj, right?
All of the wisdom he learned when he
spoke to Adam, and Isa, and Yahya, and
Yusuf, and Idrees, and Harun, and Musa, and
Ibrahim, all of that wisdom now is going
to be really helpful.
All the nuggets of wisdom that they gave
him, all the experience that they shared with
him, as he's entering Madinah, he's like, alright,
yep, that's why I saw them.
That's why I met them that night.
If he was questioning why he met them
specifically that night, now he knew.
He's like, all that experience now is going
to help me do what I'm going to
do next.
So, A.S. is going to establish a
new society.
It's a country.
It's a whole different ballgame.
It's very different than just surviving.
It's very different than just keeping your head
above water and staying alive.
No, this is different.
You have to thrive now.
Things have to work.
You have to prove that this is the
best way to live.
Not a good way to live.
This is the best way to live.
One of the things he never did, and
this is a point that I want you
to just carry with you as we go
along for the next couple of months as
we talk about this Madani period, is that
he never used the Muslims in Mecca.
There were a lot of Muslims left in
Mecca that couldn't leave.
He never used them, meaning he never asked
them to spy on the people of Mecca.
He never asked them to be ready at
some point to ambush someone.
He didn't use any form of espionage regarding
the people who were there.
He respected the fact that the Muslims who
were living in Mecca were citizens of Mecca.
So, he didn't ask them to betray the
people they were living with, ever.
This is a very important part.
You can go through the full Seerah.
He never asked them to do that.
When you came to Medina, you were a
part of his country, then you were utilized.
Then, you were given a role.
You were put in a place.
You're a part of this Seerah.
You're a part of this group.
You're going to be responsible for this.
But when you're in Mecca, no.
Not until you come here.
There, you're a citizen of that country.
I'm not going to tell you to betray
the people you live amongst.
Because you're a citizen there.
This is a very important point.
That there's a certain degree of respect for
citizenship.
The Prophet ﷺ respected that.
He never used Muslims who were living in
Mecca to harm the country they were living
in.
And as Muslims living in countries, we have
not only no intention of doing that, we
are trying to do the absolute opposite of
that.
When Islam functions well in our community, it
serves everyone.
It serves the country that we live in.
It's in the best interest of Canada as
a country that Islam functions well.
And that the Islamic concepts are presented to
the Canadian society.
But in order for those concepts and those
principles to be presented to the larger Canadian
community and society, they have to function first
within the Muslim community.
You can't imagine that our principles are going
to be accepted by the larger Canadian society
when we don't even practice them appropriately.
That makes no sense.
It's not going to happen.
And if you think it's going to happen,
then you're delusional.
It's not going to happen.
We have to make them work here first.
And then when we make them work, and
they will, they do work, and they will
work.
We just have to commit ourselves a little
bit more to these things.
We have to educate ourselves appropriately.
And then actually start practicing and helping others
practice as well.
And put in the measures that support people
and aid people in learning their deen and
practicing their deen.
And that's not as difficult as we think
it is.
We're just not taking any of those measures.
Think about it.
We have no form of organization within the
Muslim institutions that make sure that youth, the
moment they're old enough to read and understand,
that they immediately are incorporated within Islamic mentorship
programs and educational programs.
They're being followed and they're being taken care
of.
We don't have any of that.
And it's not hard to have something like
that, really.
It's not that difficult.
It just requires a little bit more coordination
amongst people, which we still don't have.
And I know that you're probably tired of
hearing me complain about this.
God knows I'm tired of complaining about it
myself.
But what else am I going to do?
Someone came to me and said, No offense,
but your khutbas are now repetitive.
Same thing every time.
Same thing.
I go, what do I do?
I don't see any way out of where
we are without proper education, proper mentorship, proper
centralization, better unity, and some leadership.
And if it's not happening, how do I
move on to something else?
What do I do?
These essential pieces that we cannot thrive without.
If they don't happen after I talk about
them for a couple of years, do I
just say, alright, I give up and talk
about something else that is not essential, that
is not crucial, that is not central.
I can't bring myself to do that.
Wallahi, it's easier.
I'll become more popular if I give khutba.
Do I become popular?
Say a few controversial things.
Yell politics on the minbar.
Point out a bad leader somewhere.
The brothers who run the social media pages.
We're not getting a lot of traction.
You only have traction whenever you say something
controversial, which I try not to.
Yes, of course, it's easy.
If you want popularity, it's not difficult.
If you want to win that race, it's
not hard.
We're actually taught, as speakers, we're told exactly,
here's how you do it cheaply.
Here's how you get ahead in a cheap
manner.
Here's how you lie, and you manipulate, and
you talk about things that are not helpful.
Talking about things that are impactful is often
boring and repetitive.
And people don't necessarily want to listen to
you.
Because the reality of the matter is, the
reality of the matter is, the problems that
we have are self-induced.
The problems that we have, we're the ones
who are making them.
So we're the ones who have to fix
them.
And no one wants to hear that.
No one wants to hear that.
People want to hear, la'anatullah ala this
politician, la'anatullah ala the other politician, they're
the reason for our kharab.
Everyone's like, yes, yes, God bless you.
Yes, it's not me, it's them.
And even if a part of this is
them.
And I don't disagree with that.
Obviously politicians, they carry a role.
Obviously they do.
But they're not listening to me.
Like, none of these politicians come to attend
my jumu'ahs.
They don't consult with me.
They don't care about me.
I don't exist to them.
Talking about them does not serve a purpose.
I'm talking to you.
And if I speak to you, for me
to tell you about what someone else is
doing wrong, I don't know how that's helpful.
I don't know how that's helpful.
But if I speak to you, and I
tell you about how other people are doing
things wrong, how is that helpful to you?
What I should be doing is telling you
and myself about the things that we're doing
wrong.
Because those are the things we can control.
Those are the things we can change.
And then we start making some changes.
It'll trickle its way up.
We'll make it.
At some point we'll have influence on those
sacks of garbage that run the world.
And we'll be able to do something about
it.
But right now we don't.
So why would I talk about that?
Just to gain a little bit of popularity.
Just to make you feel better.
No, I'm not in the business of making
you feel better.
That's not what we're here for.
Feel better inshallah once you've fulfilled your role.
When you are running at 110%.
When you're doing everything you can for the
sake of Allah.
At that moment, allow yourself a moment of
saying Alhamdulillah Ya Rabb, You granted me the
ability to do this.
Grant me the ability to continue to do
this.
And wait to feel better once you're standing
in front of Allah subhanahu wa ta'ala.
He'll make you feel better.
That's what he does subhanahu wa ta'ala.
That's not our job.
Respecting the values and laws of the society
you live in.
This was very obvious in how he conducted
himself.
This didn't mean that he accepted the corruption.
No, no, no.
That's not what I'm talking about.
Didn't mean that he did not come and
point out where reform was needed.
No, no, he did that.
But he still had a respect to the
laws and rules that society enforces that did
not go against the basics of what he
was teaching.
He acknowledged the customs that existed within each
city.
So the people living in Mecca had to
respect the laws that existed there.
And him coming to Medina, he had to
respect the norms and the customs that existed
there as well.
And had he not done that, this whole
story would have not worked out.
If he came in with the mentality, the
cowboy mentality, where he come in and rip
everything down, and everything is wrong, and everything
you've been doing is wrong, and everything has
to change now, then they wouldn't have listened
to him.
He didn't come that way, no.
He came and he slowly analyzed, and he
argued, and he discussed, and he made incremental
changes over a period of time.
And he got the public opinion on board
with changes before he made changes.
I'll give you examples.
I'll give you the example of alcohol a
couple of months from now.
And I'll point out when it became actually
prohibited fully, not only as an Islamic ruling,
but as a legal law, as a law
within the country.
It would happen five, six years from this
moment.
Even though the concept of it has always
been haram.
The concept of it has always been haram.
It was talked about in Surah Al-Baqarah
when he first arrived, but it didn't become
a rule in Allah until there was enough
buy-in.
Until there was enough buy-in, because the
Arab, as every society on the planet, they
were drinkers.
They were heavy drinkers.
And they prided themselves on their alcohol.
They had names for everything.
If you study language, use any Arabic language,
there are chapters that are tens of pages
long.
Tens of pages long.
في أسماء الكمور In the names of different
types of alcohol.
The Arabs were, the English think they're really
good.
They really do.
There's actually a paper published where a PhD
student compared the names, the techniques, and he
was a Christian, an Arab, and he pointed
out that there's way more literature, way more
interest in the Arab, in the Arabic tradition
on this issue than there was in modern
and ancient day England and parts of Europe.
So for the Prophet ﷺ to say, this
piece of your legacy and your culture, out
with it.
It took time.
It didn't happen immediately.
It took time.
He had to get the bargain out of
it.
There's a lot of hikmah in all of
this.
I'm just trying to get you interested in
what we're going to actually...
I don't want you to see the Medani
period as just one battle after the other.
Even though a lot of what I'm going
to be sharing with you are the battles.
It's Badr and Uhud and Khandaq.
They're beautiful and I had to tell you
the stories, but that's not all that was
going on.
A lot of planning, a lot of discussions
and conversation and dialogue and teaching and convincing
and managing of people was happening in the
midst of all of this.
He didn't go to Medina and immediately pull
his sword and start fighting everyone.
That's not what happened.
You have to understand the story right so
you can imagine what actually occurred and appreciate
the wisdom and the hard work that was
put into all of it.
He arrives in Yathrib ﷺ.
He arrives in a place called Quba.
I don't know if I have a picture
of it.
I think I used to.
There it is.
Ya Allah.
I loved Quba.
I lived in Medina for six years.
I loved Quba.
Shaykh Muhammad Ayub ﷺ was the imam of
Masjid Quba.
If you want to go home today and
put his name in YouTube and pray for
us, you'll listen to him.
Muhammad Ayub has one of the most majestic
and beautiful voices that I've ever recited in
the Qur'an and he used to pray
there.
Shaykh Al-Hudayfi, praying imam in Medina and
my father worked in Al-Haram Al-Madani
and I used to always complain, I don't
want to go there.
I want to go to Quba because I
want to pray Muhammad Ayub.
Because Shaykh Al-Hudayfi was slow and he
made a lot of mistakes and his madh
was like 12 harakat.
It took him forever to read anything.
Shaykh Muhammad Ayub was very efficient.
He never made mistakes.
SubhanAllah.
He never made mistakes.
I actually thought when I was a kid
that he was reading from the Mus'haf.
I always thought that because he never ever...
I thought the guys in Medina, they have
to read by heart but this guy can
read from the Mus'haf because he never
made mistakes and then I was like, no,
this guy just did the same thing.
Masjid Quba is a beautiful masjid.
It's the first one that was ever built.
It's the first brick he laid, alayhi salatu
wasalam, to build a masjid.
Do you understand why?
Here is why.
Please take a moment and understand why.
Because when you think about it, what's the
point?
Between Quba and Masjid al-Nabawi is nothing.
It's just...
It's a 15 minute drive.
Right?
Why?
Why build...
It's as if the following happened.
It's as if he's coming into this area,
Yathrib, and he's asking, is this Yathrib yet?
No.
Is this Yathrib yet?
Not yet.
Is this Yathrib yet?
Not yet.
Is this Yathrib yet?
Build a masjid.
It's our country, right?
I'm inside the border of my country.
This is my country now.
Yes, build a masjid.
But we're going to go over there.
No, no, no.
We'll do that later.
Now, immediately.
The first thing, we'll go, Ya Rasulallah, people
are waiting for you.
They're literally...
Everyone's stacked up over there.
Everyone's stacked up.
It's just another couple of hours.
It's another hour on camel.
That's all it is.
An hour on camel, you'll be there.
No, now.
We build a masjid now.
Here.
Ya Rasulallah, is this going to be the
central masjid?
No, it's not.
Ya Rasulallah, no, we're going to build a
masjid now.
Is this Yathrib?
Is this the city?
Do I have authority here?
Yes, you do.
Build a masjid now.
And he did.
Sallallahu alayhi wa sallam.
He's right.
Think about that.
That is the story of Quba.
That's the story of Quba.
He spent there four days.
The people had to wait for...
So he left on Monday.
He spent three nights in Ghar Thawr.
And it took him 11 days to get
to Madinah.
Because they went through the mountains.
It was a crazy route.
So that's 14 days.
So he left on a Monday.
And arrived on a Monday.
Sallallahu alayhi wa sallam.
Sayyidina Anas was saying, Rasulullah sallallahu alayhi wa
sallam Prophet alayhi wa sallam entered Yathrib on
a Monday.
And everything lit up the day he entered.
And he passed away also on a Monday.
And everything went dark the day he left.
He would build Quba.
He would build...
A lot of scholars of Tafsir say that
this is Quba.
Some scholars say it's the Masjid An-Nabawi.
Point out that that was the first one
that he built.
He built the Masjid alayhi wa sallam.
Why?
Because of the value of it.
I'm going to talk about this for sure.
Because it's coming in a moment.
But I want you to think about this.
He refused to move before he...
We're in now.
That's the first thing I'm going to do.
For the value of what a Masjid was.
Because these are centers of community.
This is what these are.
These are the center of our communities.
We have instilled within our faith a leadership
program.
It's there.
We have spaces and we have times where
we meet with our leaders and we have
a system for leaders to talk.
We have it all in.
You have Jumu'ah, you have Masjid.
How we messed this up is beyond me.
We are professionals.
We have become professionals.
Professionals are ruining good things because this is
embedded in the deen.
If you're a Muslim, you're going to have
a Masjid.
That's going to be the center of your
community.
All other things that matter are going to
happen there.
People who are lost, they'll come there.
People who need help, they come there.
People who want to learn will come there.
People who want to celebrate something great, they'll
come there.
People who are mourning and feeling sad and
grieving, they'll come there.
When we make decisions, it will happen there.
When we have to deal with a problem,
we'll do it there.
Because where else are we going to do
it?
Think about it.
Where else are Muslims going to do these
things?
This is where people came.
He built centers.
Community centers.
They're called Masjids.
But that's what they were.
They were community centers.
Anytime people had to make Adhan, people would
come.
You make Adhan outside of time, people come
running.
And we always make sure that when we
meet, to talk about anything, we have Salah
a part of it.
We speak to our Lord and we speak
to each other.
They figure out our next steps and that
spirituality embedded in the way that we make
our decisions was so meaningful.
That's why he couldn't wait.
And he didn't.
He built Quba.
And he loved Quba.
And he would go weekly back to Quba.
Every week.
It's a beautiful Masjid.
If you go to Madinah, you have to
go there.
And just stand there, and just imagine what
I explained to you.
Imagine that once he...
Imagine him coming from Makkah, asking the question,
Are we now within the parameters of the
city?
Yes, we build a Masjid now.
It took him four days.
He would come five days late to the
people.
And people would say, Should we come to
you, Ya Rasool Allah?
He said, No, stay where you are.
I'm coming to you.
Ya Rasool Allah, it's only like an hour
away.
No, stay.
No one comes to me.
Everyone stays there.
Stay.
I'm going to build the Masjid and come
to you myself.
Everyone stays.
So they didn't.
They all stayed.
And of course, people were very upset.
Like, they've been waiting for a very long
time.
And now they know he's in Madinah.
He's like, Nope, I'm not coming yet.
I have to build the Masjid first.
This was a...
It was an announcement.
This was...
It was a statement he was making, alayhi
salatu wasalam.
He was making a statement.
Because he didn't want people to think that
the center of the city was now Quba.
No, no, stay where you are.
The center of the city is the center
of the city.
I'm coming to it.
But I can't afford to enter the city
and not build a Masjid immediately.
And not start these centers that are going
to be crucial and essential for my Ummah
to build and to grow and to thrive.
And until we bring Masjid back to that
again, we're going to continue to struggle.
It's Zubair radiallahu anhu who didn't listen.
He came anyways.
But he brought with him clothing.
Because he knew the Prophet alayhi salatu wasalam
probably after 14 days of travel, his clothing
didn't...
maybe needed some change.
So he brought him a change of clothes.
It was the Prophet alayhi salatu wasalam qala
inna li kulli nabiyyin hawariyyin wa hawariyyah Zubair.
Every Nabi has one person who gets him.
Hawari is someone who really gets you.
Who's always there.
You don't really need to say anything.
He gets you.
Everyone has hawariyyah Zubair.
He gets me.
Yes, no one should come, but I need
the clothing.
So he brought it to him.
As he finished his building Quba' salallahu alayhi
wa sallam ajma'een, a young man would
make his way.
A young man would make his way to
Quba' Sayyidina Ali radiallahu anhu.
After giving back all of the trusts that
he had, the moment he gave away the
last piece, the last thing that the Prophet
alayhi salatu wasalam told him to give back,
the moment he did that, the narration say
that he began to run.
He began to run radiallahu anhu.
He didn't have a camel.
He didn't have a horse.
He didn't even go around asking if he
could get one.
Once he gave back the last thing that
was tying him in Makkah, he began to
run.
People saw him running.
They thought he was running away from something.
It looked like he was being chased by
something.
He wasn't being chased by something.
He was running towards something.
He couldn't imagine missing what he was about
to miss.
He's like, I can't miss anything.
I don't want to miss whatever is happening.
I can't miss the time.
For him, it's not comprehensible.
It's not imaginable that he would miss the
Prophet alayhi salatu wasalam entrance to Yathrib.
What he would say the first time he
got there.
Where he would stay.
What the first thing he would do.
He couldn't imagine it.
And it bothered him to a certain degree
that he had to stay back.
Now he stayed back because the Prophet alayhi
salatu wasalam told him so.
Told him to.
I need to do that.
So he stayed back.
I stayed back.
He gave me a job.
I did my job.
It was a difficult one.
But then he just ran radiallahu anhu.
He ran 400 kilometers.
On foot.
What type of love had existed in this
man's heart to do something like that.
What attachment did the Prophet alayhi salatu wasalam
build in this young man, in this 22
year old boy.
So forgive me.
If you're 22 year old, you'll think I'm
not being offensive.
You're 22, you're a kid still.
Yes, you are.
Whether you like it or not, you're still
a kid.
You can get married, but you're still a
kid.
What was it that he put in the
heart of this 22 year old boy that
he felt the moment he could, he had
to run.
Run to him salallahu alayhi wasalam.
I think about this.
I think about it often.
What was it?
That something.
There's something special, right?
There's something special about him alayhi salatu wasalam.
That he built this love to the point
where Ali could not stand the idea of
him not being with him.
I had to stay back.
The moment he didn't have to stay back
anymore, he just started running.
And he ran the 400 kilometers.
On foot.
Stopping only for sleep, food, drink, and then
running.
He arrived in Quba.
He looked like someone who ran for 400
kilometers.
He didn't...
قَالَ فَرَآءَهُ رَسُولُ اللهِ salallahu alayhi wasalam.
قَالَ فَرَقَّ لَهُ The Prophet alayhi wasalam became
very sad.
He started to cry.
When he saw how disheveled Ali alayhi wasalam
looked.
He had no toes left on his feet.
He had no shoes on his feet because
his shoes were completely ruined after 400 kilometers
of running.
He looked...
malnourished and extremely...
and sunburnt and tired.
And Nabi alayhi wasalam, he felt bad that
this happened to him.
He was the reason for that.
But Ali didn't.
Ali didn't feel bad at all.
Ali was happy that the Prophet alayhi wasalam
hadn't yet entered Yathrib officially.
He was still in Quba building the masjid.
He arrived at the last day.
So he was like, you didn't go in
yet?
الحمد لله I didn't miss it.
Because he was scared that he missed the
entrance and the talk and whatever else was
going to happen.
So SubhanAllah, Quba served Sayyidina Ali.
The four days of Quba allowed him to
make the run from Mecca.
Is it time?
Oh yeah.
Alright.
So I'll end with that inshaAllah ta'ala.
We'll stop with that and allow them to
do the kahoot.
And we'll continue inshaAllah ta'ala next week.
SubhanAllah wa bihamd.
InshaAllah la ilaha illa ant.
Astaghfirullah wa atubu ilayk.
Wassalamualaikum warahmatullahi wabarakatuh.