Adnan Rajeh – Seerah Halaqah #42
AI: Summary ©
The speakers emphasize the importance of protecting each other and being a member of one nation, while also acknowledging the diversity of nationalities. They also discuss the use of "verbal" and've become the term for everyone living there, including those living in the area. The discussion shifts to the topic of "verbal" and its use in the context of inclusion, including the term "verbal" and the term "the" meaning "the" in Arabic.
AI: Summary ©
Alhamdulillahi rabbil alameen.
Allahumma salli wa sallim wa barak ala nabiyyina
Muhammad wa ala alihi wa sahbihi ajma'een.
The clip-on is broken today, so we're
gonna have to use this different setup.
I never liked a microphone in my face,
subhanAllah, ever, but I guess we have to
make do today.
So, tonight, inshaAllah ta'ala, we continue with
the Seerah of the Prophet ﷺ.
And where we had stopped last time is,
we were talking about his two-year plan,
I call it.
You don't have to call it that, and
that's not necessarily what you'll find in the
books of Seerah.
But the way I look at it is,
the Prophet ﷺ, when he arrived in Medina,
he came up with a plan, as a
leader would, and as anyone who's in his
situation would do.
He started to think about what exactly it
is that he needs to achieve in the
first 24 months in Medina, in order for
things to work out, in order for him
to be able to achieve his goals ﷺ.
So, the first thing that he did, the
first action plan was building the masjid.
And I'm not talking about Quba, that was
built at the beginning.
But building the masjid, what is called today
Masjid al-Nabawi, the main masjid of the
Prophet ﷺ.
They found the space for it, they found
the land, they bought it, and they began
to build it.
So, not only was building it an act
of cooperation amongst the Muslims, and it brought
people together, and everyone in Medina, all the
Muslims in Medina, whether they were fully committed
or not, they all participated and contributed in
building this masjid.
And they enjoyed kind of being together.
And the Prophet ﷺ got by doing that
to observe his followers.
He was observing, obviously, the people that he
was going to be leading over the next
number of years, and how they work together,
and what type of problems are going to
present themselves when people work together.
And some did, as I pointed out last
time.
And the Prophet ﷺ, by doing this, he
made the masjid the center of the city.
He made it the center of the city.
Everyone, all the Muslims in Medina, they contributed
to building it.
And the idea of that contribution was to
understand that this is your hub.
This is where you come to.
This is where the shura is going to
happen, consultation will happen here.
This is where ilm is going to be
spread, this is where knowledge is going to
be taught and given.
This is where plans for this nation will
occur.
This is where the taqtiyat and the jihad
will happen.
When we go on a conquest, or we
have to defend, or we have to pursue
something, it's going to start here.
This is where, this is the launching pad,
right?
That's what the masjid was.
It's like, okay, where do you, we're going
to go on a trip.
We're going to go and, where are we
going to meet?
The masjid.
The Prophet ﷺ has, he wants to go,
he has an important piece of information to
share with us.
Where are you going to go?
To the masjid.
A decision needs to be made, we have
to vote.
Where are we going to go?
The masjid.
We're going to learn, the masjid.
Whatever, whatever it is that the community was
engaging in, any aspect of community life was
happening in the masjid.
And that's the importance of that, of this
place.
And I've talked about this obviously before many
times, so I dare not bore you with
my repetitive rants.
But we decentralized masjid.
We did that.
We removed the masjid as the centerpieces of
our communities.
And when we did that, we didn't have
communities anymore.
And I don't, I don't call what we
have here in the West communities.
I don't.
We don't actually have communities.
We have populations.
We have populations of Muslims that live in
a specific area.
Because we don't have any form of centralization.
The masjid are there for people to go
and pray Jumu'ah.
That's really when it fills up and sometimes
Eid.
But outside of that, the number of people
who actually attend masjid is low.
And I consider that small number to be
the community.
So it's a community within a community, which
is not good.
It's not healthy.
It's not what you want.
Like it's not what we're trying to achieve.
But it's the people who are regulars at
the masjid that can look at each other
and say we're a community.
We're a community.
We're the, you know, the small, a small
Muslim community.
The rest of the people who don't actually
centralize masjid at all, they're in the periphery.
They're Muslims.
Obviously, they're Muslims.
But we don't, we're not really making a
community with them.
Like we have not achieved the status of
a community, of Muslim community.
But rather a Muslim population.
Because those who are in the periphery aren't
involved.
They don't know what's happening in masjid.
They're actually completely oblivion to it.
They're completely oblivion to what's actually happening in
masjid.
The problems, the challenges, the goals, the direction,
the requirements.
It's not there.
Unless you make announcements on Eid or on,
the same announcement happens in every Jummah around
the city.
It's very hard to reach the Muslim community
within any city within North America.
And that's, that's a real problem.
Because masjid stopped being the centerpiece within, we
decentralized them.
We removed them from being that centerpiece for
us, for our societies.
And that has been the most detrimental step
and move that we've made as Muslims by
far.
Like I don't think anything has been more
harmful to us as a population than that
one, one step that we took.
Where we stopped treating masjid as the center
of our communities.
Where everything of worth that was going to
happen.
When people, their nikah would happen in the
masjid.
As the janazah would happen in the masjid.
Like people who had large gatherings for ya
'ni, aqeeqah, ya'ni, all happened in masjid.
Now, not all masjid are built in a
way to, ya'ni, to actually encompass all
of these activities.
But masjid stopped being that a long time
ago.
And it's just a place that you go
for Jummah.
If you still believe in the importance of
practice, for example.
A Muslim who still, ya'ni, has some
fear of Allah ﷻ in their hearts.
And they're like, I have to pray Jummah.
So they go to the masjid for Jummah.
But that's really, ya'ni, that's it.
And you talk to people and they don't
feel it's anything wrong with that.
Like would you pray any other prayer outside
of Jummah at the masjid?
No.
What do you do at the masjid?
Do you attend anything?
No.
They don't feel, they feel completely normal.
And I know right now, you know many,
many people.
Good people that you consider to be good.
They're good people.
We don't, I don't carry a negative, I'm
not trying to put a negative connotation on
them, right.
But there are Muslims who don't attend masjid
at all.
They're not involved.
They're not a part of masjid.
Actually, even if you try to get them
involved, they probably wouldn't want to.
For different reasons, for different experiences in the
past or whatever stigma exists.
But that in its own sense is a
huge, huge problem.
The Prophet ﷺ's first, ya'ni, item of
action was going to be building the masjid.
It's not because he just wanted to build
structures.
If he wanted to build structures, then he
would have built many more.
Meaning, by the time he had passed away
ﷺ, he would have a lot of structures
that he left behind him.
He didn't leave structures, ﷺ.
The only thing he built was the masjid,
really.
If you think about it, like what else,
what else is there?
Today, obviously, there are many things in those
cities.
But what else did he build?
Right, like he didn't build large walls that,
you know, surrounded Medina.
He didn't, like that wasn't his interest.
His interest was not, was not spaces and
structures.
He didn't care for that at all.
The masjid itself, as I'm going to show
out to you, was very, very simple.
I have some pictures, I think, here.
I want to put out here.
We'll come back, inshallah, to all this in
a moment.
We have some pictures.
I know, yeah.
So, this is what the masjid looked like.
This over here, this is what the masjid
looked like.
I mean, this is just a, obviously, engineers
who are trying to, architects who are trying
to make it look nice.
But in those, in the house, the two
structures beside it are just the Prophet ﷺ's,
you know, the house of Aisha and the
house of, you know, Hafsa, right?
But the house, the masjid itself was very
small.
And maybe, you know, if you want to
know, if you want to better imagine it,
maybe not bigger than, I mean, the masjid
we're in, but add to it the lobby,
maybe, in the...
So, don't add the extension, just the masjid
that we have, right?
It wasn't bigger than that.
The part where they would pray was covered.
They were praying at the time towards Masjid
al-Aqsa.
So, the northern part of the masjid was
covered with sa'af al-nakhl, which is,
I mean, palm leaves, palm tree leaves, and
it would cover it.
And then that's where they would pray under
that, the first couple of rows.
And then the half, the southern half was
not covered.
There was no ceiling to it, really.
And there were no walls until later.
You see walls here.
These walls were installed later, like over time.
When they built the masjid initially, they didn't
have...
It was just getting the pillars, putting the
ceiling or the roof for, I mean, the
part where the mihrab is going to be,
and just kind of lining up where the
masjid was.
So, it wasn't a lot of work.
They had one wall or two, but they
didn't have it all shut down.
And it stayed with that simplicity for many
years, by the way.
Umar ibn al-Khattab didn't really make that
much of a difference.
This is a diagram we can see.
Like the green thing is what happened maybe
in the 80s and 90s.
Like this huge tawsiyah that happened, it happened
not too long ago, like when I was
a kid, it was going on.
I witnessed them, you know, building parts of
the Masjid an-Nabawi.
But for the majority of the time, like
up to this white here was done in
the Ottoman period, the Ottoman period, not too
long ago, maybe a couple of centuries ago,
this period.
It was very small for a very long
time.
The Prophet, peace be upon him, was not
interested in structures, or else he would have
made it much bigger, and he would have
continued to buy land and make it bigger
and bigger and bigger, and then get higher,
make walls and make a minaret.
The minaret was very, it was not high.
Like Sayyidina Bilal was not standing, the height
was not very, it wasn't up there.
He couldn't see beyond certain hills to see
if the sun came up.
So it wasn't a high minaret as it
is today.
And the reason I'm saying this is because
the Prophet, peace be upon him, was building
it.
It wasn't the structure that he was interested
in.
It was the communal effect that having a
center for the community would have.
Because the norm for the Arab was having
parliament rooms, or parliament structures, where only the
nobles would go.
The rest of the people weren't welcome there.
They were not invited, and they didn't participate.
So Dar al-Nadwa, for example, exists for
every city, but it wasn't for everybody.
The masjid became the space that everyone came,
men and women.
And women in Dar al-Nadwa?
That's a joke, that would never happen.
Never, they would never allow for that.
So the Prophet, peace be upon him, he
changed the structure of society.
He wasn't interested in physical structures, but he
was interested in communal, I mean, communal figurative
structures, how the system was going to work.
So we're going to centralize things in the
masjid, and everyone's equal there.
In the masjid, we all stand equally in
line, and we're all a part of it.
So we're all included in whatever is being
taught, whatever is being asked.
When the Prophet, peace be upon him, asked
for wealth, or asked for support, or asked
for help, or pointed out obligations, or gave
rights, it was for everyone involved.
And that sense of community became very important.
People thrived on that.
They absolutely loved this fact that there was
a place that if you went to, you
would be up-to-date.
You would be updated with all that's been
happening.
And the stories that we have, for example,
Sayyidina Umar ibn al-Khattab and his buddy,
Sayyidina Umar ibn al-Khattab had some money
when he came in, so he went into
farming business, was one of the Ansar, the
person that the Prophet, peace be upon him,
made him a brother with.
We'll talk about Mu'akha in a moment.
And the way they had it is that
one of them had to be, during a
certain time of the year, because it's seasonal,
one of them had to be in the
land, taking care of the irrigation, taking care
of the animals and the trees, and protecting
it, and keeping it safe.
So they couldn't both be at the masjid.
So they had it done where one day,
one of them would be in the farm,
and the other one would be with the
Prophet, for the majority of the day.
And then the other day, they would switch.
And when they would switch, they would update
each other.
So when they would switch on the way,
okay, what happened yesterday?
This is what he said.
This is what occurred.
Fulan did this.
All these things.
And so they would, and then the next
day, they would switch, and they would update
each other.
Because everything of value for the Muslim community
would happen within the masjid of the Prophet,
peace be upon him.
So they built it.
And the building was very joyful.
And the Prophet, peace be upon him, would
sing out, Allahumma laa eesha illa eesha al
aakhirah, faghfir lil ansari wal muhajirah.
And he would like this.
It's supposed to be a poetry, but it's
not really poetry.
Because it doesn't have the right structure for
it.
So he would say, peace be upon him,
and the Sahaba would giggle because it's not
properly structured as poetry.
But they would sing it out with him,
peace be upon him, anyways.
And it was very joyful.
People were working together, and they were, and
whenever they tried to come and take something
from the Prophet, peace be upon him, he
was carrying, or anything he was doing, he'd
say, no, but carry with me.
Don't take it away from me, but go
and do the same.
Like, do what I'm doing, but don't take,
I want to contribute.
He was teaching them that he, he didn't
stand around and watch people work.
That make sense?
He wasn't the type of leader that would
stand around and just point out, can you
do this?
He would carry himself, peace be upon him.
And when they came to say, came to
him and said, no, no, we'll do it.
You don't have to do it.
He refused.
He insisted, no, I'm going to do this.
This was something he did, peace be upon
him, to educate the people that were around
him.
That, no, no, never ever put yourself in
a position where you're not participating even at
the most basic level.
Even at the most basic level, always participate,
contribute.
Now you could be someone who's a little
bit more educated and has more experience, a
little bit older, but still always make sure
that you're contributing.
Don't put yourself in a position where you're
not going to get your hands dirty.
No, go get your hands dirty.
Go get your hands dirty.
And the story I told you last week
was somewhere around that.
There's another picture of just how the Masjid
looked like when it was first built.
Very simple.
Something very, very simple.
But I can tell you that the memories
that they had there probably were unbreakable and
absolutely beautiful, right?
Because it's not about what the place looked
like.
It was the people who were in it
and what they shared and what they did
and what they learned and what they decided
and how their lives were altered by these
moments that they spent there.
And that's really the point of the Masjid.
All right.
So we'll come back to this later, Inshallah.
So that's the first thing.
And I talked about that a little bit
in some degree of depth last time.
Is building the Masjid of the Prophet ﷺ.
All right.
Is it going back too far?
Sorry, just give me a second here.
There we go.
The second thing that he did ﷺ was
the concept of Al-Mu'akha.
Al-Mu'akha.
Which is where he would create brotherhoods.
Al-Akh is a brother and Al-Mu
'akha is creating brotherhoods.
That's what it means.
So he came up with this concept ﷺ
where he created brotherhoods.
And this is to me one of the
most underrated aspects of the seerah of the
Prophet ﷺ.
One of the most important things that ever
happened and it's not discussed enough.
And I'll tell you why.
Because what the idea was is that the
Prophet ﷺ would have every person who was
immigrating from Mecca or elsewhere to this new
place to Yathrib they were coming in to
a city that didn't have a lot of
infrastructure.
It wasn't like there were a lot of
houses for rent there or to buy.
No.
Whatever was built people were living in and
they didn't they were not a blooming city
that had all this new builders that were
all these builders who were making new buildings.
It was just whatever was there.
So in order for people not to sleep
in the street and not to struggle when
they arrived the system was Mu'akha.
That the Prophet ﷺ would pair people a
new Muslim from Mecca would live with a
veteran Muslim from Yathrib.
So someone who had been Muslim for a
long time in Yathrib like As'ad ibn
Zurara and Usayyid ibn al-Hudayr these names
As'ad ibn Mu'adh they would receive
a Muslim that is immigrating that is new
that they don't know much so that there
would be some mentorship going on.
And a veteran Muslim from Mecca someone who'd
been Muslim for 10 years for example from
Mecca would go and live with a new
Muslim from Yathrib someone who just accepted Islam
in Yathrib so that mentoring would continue.
The Prophet ﷺ's goal was to make sure
that the new Muslims were being paired like
he would making sure that the immigrants were
not staying in the street and not finding
it very difficult to survive and making sure
that the new Muslims were being educated as
well.
So it achieved two goals.
Because imagine if you're going from one city
to the other you're moving from your house
you're being kicked out of your home here
in La Samah Allah Yani in London and
you have to go to another city.
If you're going there and you arrive the
travel obviously itself traveling itself is very difficult.
It takes a lot to travel.
It takes a toll on you to pack
your things and to travel for a couple
of days.
When you get there you're tired.
You want a place to stay.
You need a place just to lay your
head down lay down your head and sleep
and then figure out your thing.
If you don't have a place to stay
what are you going to do?
It's absolutely horrible.
It's a very very difficult people will stop
doing it.
Once two or three people run into this
problem where they arrive in Yathrib and there's
no place for them to stay people will
stop immigrating.
The world would go around and they would
travel and if you go to Yathrib you're
just going to be left to nowhere and
people would stop immigrating and stay where they
are and that would kind of put a
dent in the whole idea of what the
Prophet Ali peace be upon him was trying
to build.
I want you to think about this because
what the people what the Ansar were asked
to do was to share their homes with
others their houses.
They had to share their houses with other
families and we hear about this and we
just go along saying yes Muakha and it
happened and people live together let's move on
to the next point.
I really can't until I make sure that
you really thought about this.
This is very very difficult if not borderline
impossible to do.
In 2012 before I left Syria a friend
of mine a very close friend of mine
who studied medicine with me lived in a
part of Syria in the suburbs of Damascus
called Douma and they had been bombed so
badly that his house was destroyed.
Thankfully he and his family didn't die.
So he called me and said I don't
have anywhere to go.
So I said just yeah, just here you
know where my house is just bring your
family and come.
So they came and they lived in our
house for a week.
And my God that was one of the
most difficult weeks of my entire life.
That was a very very hard we actually
had to move we had to leave like
it was only my wife and I and
my son who was only a couple of
months old we had to leave and go
live with her parents.
But we couldn't do it.
Like we could not it just wouldn't work
it wasn't working.
Sharing your house sharing your bed like you
have a your house is where you go
and you kind of let let yourself go
a little bit.
It's where you unwind and you relax and
you can be yourself and you don't have
to really worry about a lot of things
and it's where you it's where you have
your privacy for someone to come and live
there with you even if your house is
set up in a way where it's possible
it's very very invasive.
It's very very difficult.
The fact that the Al-Assad did this
for years like for years they divided their
homes for them is absolutely astonishing that the
Prophet ﷺ instilled so much love in their
hearts and so much selflessness so much of
this وَالَّذِينَ تَبَوَّ أُدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ
مَنْ هَاجَرَ إِلَيْهِمْ I find this ayah impossible
to to ever I don't think I'll ever
be able to practice this ayah in my
life.
وَالَّذِينَ تَبَوَّ أُدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ The people
who or living in the house before them
living in the city before them I'm talking
about the Al-Assad يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ
They love those who the people who immigrate
to them they love them I would be
impressed if they said they tolerated them like
I would be impressed if the general attitude
that we're tolerating the people who are immigrating
to us and staying in our homes to
love them that's a little bit وَلَا يَجِدُونَ
فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا And they don't
feel any envy about what these people are
being offered when they come in they don't
feel that they're being you know spoiled and
given too much and they're taking up وَيُؤْثِرُونَ
عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِيَمْ خَصَاصَةً And even
if they're extremely poor they will behave in
a selfless manner towards them It's amazing that
they did this It's very very hard to
live in someone's house and to be able
to tolerate a guest in your home it's
very hard I have to say I was
very ashamed of myself both me and my
wife were ashamed of ourselves of how little
we were able to tolerate this setup how
quickly we need to get out and go
live it was very hard having people live
with you it's very difficult But then you
think about how did the Ansar do this
how did they have the Muhajireen come to
them and live in their own homes There
was a level of selflessness and a level
of commitment to this deen and to the
Prophet ﷺ that we didn't really we don't
really necessarily have So I want you to
think about this a bit this concept of
Mu'akha where the Prophet ﷺ was saying
to people this now is your brother this
person here is your brother treat them as
such share with them your life share your
house share everything that you've got Think of
that I think going home today and looking
at your room and having someone come into
your house and sharing your room with you
Wallahi he's your best friend you can put
up with him for a sleepover you'll put
up with them for a sleepover no problem
one night they sleep with you one night
great but then you want them to go
home and the next day Ya Aqi Khas
go home Jazakallah this was nice we enjoyed
it take your stuff and go home but
these people weren't going anywhere and the Muhajireen
were going where were they going to go
they had nowhere to go this is where
they were going to live The Prophet ﷺ
saturated all of the houses of the Ansar
to the point where the people were coming
there was nowhere left for them to live
they lived in the masjid they were called
Ahl al-Suffah they had a name Ahl
al-Suffah because they were in lines in
the masjid they would put curtains between them
in the masjid of the Prophet ﷺ aside
from also being a community center was a
place where people lived they would come and
they would live in the back part of
the masjid waiting for a place for placement
waiting for a house to free up waiting
for one of the Muhajireen to leave the
house they were living in with the Ansar
and go build their own home or buy
their own home so that they could go
live with another family this is what was
needed the Prophet ﷺ would do this almost
every night he would stand after Isha and
said man yudayyif yaani hadhar rajul he would
ask I'll talk about that in a moment
he would ask about people yaani who can
take care of this person who can put
this person in their homes and most of
them would sit there quietly because they already
had they already had people in their houses
they didn't have more room to put people
I gave you examples of the people who
lived together so the Prophet ﷺ was with
Abu Ayyub for a while but then he
moved once they built the masjid and the
house beside the masjid he had a house
and Sayyidina Ali stayed with him and Sayyidina
Ali stayed with him in that home Abu
Bakr was the Mu'akha went with Sayyidina
Kharija ibn Zayd and Sayyidina Umar al-Khattab
with Uthbah ibn Malik and if you're like
I don't know those two people yeah if
you understood what I said you wouldn't know
those two people because Abu Bakr and Umar
are veteran Muslims they've been Muslim for a
long time he was going to pair them
with two new Muslims from Yathrib so Sayyidina
Kharija and Sayyidina Uthbah were not well-known
at the time they just accepted Islam not
too long ago Abu Ubaid ibn al-Jarrah
with Sa'd ibn Mu'adh Mus'ab ibn
Umair went in and lived with Sayyidina Uwayyub
al-Ansari radhiAllahu anhu once the Prophet ﷺ
left his home Sayyidina Mus'ab would stay
there with him until he passed away Sayyidina
Talha ibn Ubaidullah stayed with Ka'ba ibn
Malik and Sayyidina Ibn Mas'oon with Mu
'adh ibn Jabal it's nice names these are
the people who became friends no no not
friends they became brothers it was Mu'akha
they had to treat them as if they
were blood this is the idea you have
to treat this person as if they are
your blood ya'ani full brother and you
have to see them as that and some
of them wouldn't not all of them came
as single young men some of them came
with their families some of them came and
they had wives and children and the other
person has wives and children we had to
find a way to make this work Sayyidina
Abd al-Rahman ibn Auf would stay with
Sayyidina Sa'd ibn al-Rabi'ah radhiAllahu anhu
one of the great shuhada of Uhud so
these were the people who were paired up
together and lived with each other some of
them lived with one another for years for
years before they left their homes so the
concept of Mu'akha is in my opinion
a miracle you see some people would come
to Medina with only one intention they wanted
to see this because word got around that
this is how the Prophet alayhis salatu was
salam was accommodating people who were coming from
other cities he wasn't building new homes again
as I said he wasn't interested in structures
he wasn't building housing for people immediately that
wasn't his focus we need houses we need
houses we need spaces no no khalas there's
enough people live together and they learn to
get along and they mentor each other and
they teach each other and they become closer
with one another and then people will make
money and they'll build their own homes this
is how he was looking at it alayhis
salatu was salam that this is not a
priority for me to come to a city
and start building houses immediately I find it
fascinating that that's how he looked at it
that his number one priority after building the
Masjid was not building houses immediately now some
homes were built don't get me wrong but
that was not the priority structures was not
the biggest thing well ya Rasulallah where are
people going to live muwakha yalla you go
into this person's house yalla we'll take this
person and people start entering each other's homes
and they take care of one another and
this was ya'ni it's just to me
it's just very very ya'ni a very
interesting aspect of how he of how he
ran things alayhis salatu was salam in Yathrib
where people were living with one another people
would come from far and near just to
see where are people actually living in is
a person is a Quraishi a man from
Quraish living in one of the houses of
people from Khazalaj impossible and they would come
and see it's actually happening like this is
this is this is absolutely this is blasphemy
how is how is someone from a different
background ya'ni from a different almost so
I talked about this before the people from
Khazalaj and Aus racially are different from the
people from Quraish Al Adnaniyoon who are the
descendants of Ismail alayhis salam are very distant
racially speaking lineage wise and genealogically from the
people who are Qahtaniyoon from the lineage of
Hud alayhis salam ya'ni they're very distant
like they're not they only meet at Nuh
like they don't really they don't have like
they're not related so and there was always
within Arabia a certain degree of separation between
these two types of Arab like they didn't
really get along very much everyone was fighting
everyone but these two types didn't really mix
so the fact that a person from Quraish
from the Adnaniyoon would come and live in
the house of one of people from Khazalaj
or Qahtaniyoon was very surprising it was extremely
it was just very very weird and people
didn't know how is that possible like you
only let your family into your home to
live with you and sleep in your in
your house and stay with you family blood
relations people who are related to you through
blood no people from Khazalaj and Aus were
allowing people from Quraish and Allah o Alam
from other parts of Arabia to come and
live with them so people were interested this
is impossible is it actually happening and it
was it was actually happening and that just
shows you a certain the shift that he
achieved alayhis salatu wasalam and people was a
mentality one it was a way of thought
it wasn't the attitude it was how you
perceived yourself and you perceived people around you
in the world and what you were willing
to do for that rather than rather than
just building huge mosques and building things we
are very very folks fixated as Muslims in
the West on building structures like it's all
people get people to donate for things unless
you're asking to build a masjid to build
something people don't give you say we need
to build a masjid or build something and
people take out their wallets you want to
build things you want walls and they want
roofs and they want any plumbing and they
want they want fake places to go yeah
places don't there are a lot of empty
spaces that we it's not about the place
it's about the the culture of the people
who were there it's how they perceive themselves
is what what their commitment looks like it's
how the people welcome there to be educated
their mentorship going on are we reaching out
to those who are in need are we
actually making making this place a center for
our community and that piece is not we
don't care about that as much and if
there are initiatives that require wealth that are
going to help that people don't give people
don't give and I've seen it I've seen
it so many times it's a very very
clear trend there's an institution that doesn't have
a building that is working on mental health
problems or domestic abuse or advocacy we ask
for wealth you get and then some other
group says hey you want to build a
masjid and then they put together 700,000
what about the you want a new space
what are you going to do in a
new space if you don't have people to
actually fill the space you don't have people
who are qualified to work in it you
don't have people who are who needs are
being met they won't come to it yeah
we don't seem to know what our priorities
are learn from him alayhi salatu wasalam he
didn't care for these things he didn't care
about how it looked he didn't care like
I know it sounds it didn't matter to
him didn't matter how big it was or
how high the ceiling the roof was none
of these things had any role at all
what he cared about was the people the
quality of the people and helping them learn
and helping them behave appropriately and helping them
become better human beings so they can fulfill
the legacy of this message and when you
do that when you invest in human beings
and you invest in solving their problems and
educating them and helping them grow then things
will get better just generally speaking like communities
will grow on their own and they did
the prophet alayhi salatu wasalam 35 years 40
years after he passed away the Muslim ummah
changed completely Medina and Mecca became huge cities
with a lot of buildings in them because
he invested in human beings those human beings
who grew up and they were properly educated
and they were motivated and they were committed
their wealth was used in the infrastructure and
their cities and then Dimashqan, Baghdad and Qahira
and Fustan these places became communal hubs not
just for Muslims but for the world they
become centrals centers of knowledge and centers of
science and centers of politics and centers of
trade but when he was building alayhi salatu
wasalam that wasn't his wasn't his goal wasn't
structurism Mu'akha, he built that I dare
any leader in the world to build that
I challenge any leader on the planet to
build Mu'akha he can build a skyscraper
that looks absolutely beautiful it's a skyline within
the city the highest building in the world
okay good for you forget Mu'akha just
try and build something like that try and
get people from different backgrounds to get along
to love one another to appreciate one another
to tolerate one another to work with each
other that's the that's an achievement worthy of
sharing in the verse that I shared with
you earlier the third thing that he did
alayhi salatu wasalam within the first two years
was signing the constitution yes this is another
very underrated aspect of his story alayhi salatu
wasalam and out of the three things that
he did alayhi salatu wasalam in those first
two years the only one that people acknowledge
is building the masjid because we when we
go to umrah or hajj that's where we're
going to visit right but we I don't
think we actually understand these three points that
he did he built a center for the
community so that people can be educated so
that knowledge can be spread and that decisions
can be made there and people can belong
and then he put up a system so
that he would bring people together Mu'akha
he taught people during that period all the
ahadith about ukhuwa that's when he used them
alayhi salatu wasalam by the way when you
study his hadith know that he talked about
these things sometimes you read a hadith and
you don't understand why he said this he
there was always a situation there's always a
circumstance so all the ahadith of al-mu'minu
ya'ani akhul mu'mini wal mu'minu lil mu'mini
kal bunyani yashuddu ba'duhu ba'dan al-muslimu akhul
muslimi la yadhlimuhu wala yakhthuluhu wala yakhqiruhu bi
hasbim ri'im min al-sharri like the
Prophet alayhi salatu wasalam all these ahadith where
he talked about the believers are brothers are
brethren innamal mu'minuna ikhwa for example the verses
in the Quran all of these verses and
all these ahadith where the Prophet alayhi salatu
wasalam would talk about the fact that Muslims
are brothers you don't harm another Muslim you
don't mistreat another Muslim you don't let your
brothers down you don't turn your back on
them all these ahadith that strengthen brotherhood happened
during that period he is putting people in
each other's homes and he's saying you are
brothers and understand what that means understand that
you are what being a brother what being
a part of this ummah means understand the
importance of loving your brother your Muslim brothers
and sisters and supporting them and that's what
he did he strengthened that peace alayhi salatu
wasalam so he invested in a space that
was going to be a community center but
he invested in people's attitudes he invested in
their mentalities he attached that brotherhood that sense
of oneness that sense of togetherness to akhirah
and to reward and to be a part
of the commitment so you remember I told
you when he did that bay'ah with
them alayhi salatu wasalam he was asking for
a lot he knew what he was asking
them for he was asking them yeah, you're
going to have to give up a lot
of things in order for this to work
the concept of ya'ni innama maathilul mu'mineena
fee tawaddihim wa tarahumihim wa ta'atufihim maathilul
jasadi alwaahidi idha ishtaka minhu udhwun tadaa alahu
saairul jasadi bilhumma wasahar in that hadith that
the prophet alayhi salatu wasalam says Muslims are
like one body if one piece of the
body is in pain then the rest of
the body will be ya'ni feverish and
febrile and it'll be in pain because it's
supporting the other piece we feel one another
so he taught them alayhi salatu wasalam because
he taught them this they were able to
survive and they were actually able to to
get through it the third piece which is
also extremely underrated is the fact that he
actually made a constitution he came to a
city and he made a constitution alright we
need to have a set of rules that
we all adhere to we all agree to
and we all sign on it and it's
a document that is ya'ni that it
predates all of the political documents that we
have today that people are impressed by in
terms of building constitutions and human rights and
equalities within countries and citizenships the document the
prophet alayhi salatu wasalam put together with the
sahaba back then and that he the one
that he signed and all of the leaders
of the tribes of Yathrib signed is an
absolutely ya'ni I'm going to read aspects
of it for you because I just find
it to be just fascinating so this constitution
the first of all ummatun wahidatun min doonin
nas that everyone in this city are ummah
wahidah they're one nation min doonin nas and
people are there the others are nations and
the people living in this city are one
nation he is establishing citizenship we're all part
of the same nation and then he would
go and become more granular alayhi salatu wasalam
al muhajirun min quraish ala rab'atihim yata
'aqaluna baynahum wa hum yufdoona aaniiha bil ma
'roofi wal qisti baynahil mu'mineen wal ansar wa
ala rab'atihim yata'aqaluna baynahum wa yufdoona
aaniiha bil ma'roofi wal qisti baynahil mu'mineen
and he said that and then he pointed
out that the muhajirun will take care of
the muhajireen in terms of ya'ni if
there's a diya if there's dayn if the
I mean the muhajirun will financially and socially
function as a as an internal group and
they will take care of of their own
and the ansar will do the same so
when I say mu'akha when I say
he's bringing people into other people's homes and
making brotherhood he was not dissolving he was
not removing their identities alayhi salatu wasalam he
wasn't saying that you are no longer a
person from Khazraj and Aus he wasn't taking
that away he wasn't telling the person from
Mecca you're no longer from Quraish anymore no
you are still who you are the son
of your father the part of the tribe
that you come from you come from a
certain part of the world we're not taking
that away Islam is not interested in taking
away your national identity whether you are Canadian
or you are something else in the background
when you come from Syria or from Iraq
or from Palestine or from Lebanon or from
Al-Khalij or you come from the Northern
Africa or you come from the subcontinent or
you come from Eastern Asia or you come
from ya'ni, Africa wherever you come from
it doesn't make a difference wherever you come
from it's something that you must that is
acknowledged within Islam it is seen it's valuable
it's important Islam is not interested in taking
that away that you're no longer this anymore
no no but you're Muslim first and every
Muslim is your brother and sister and you
will show selflessness towards them and you will
show love and support towards them but yes,
you still belong I like when there are
strong jalias in a community I really do
I like, I love it when I see
that when I see people coming from similar
backgrounds clumping together and supporting each other and
focusing on their cultural needs and their language
needs and their domestic needs I find that
to be absolutely ya'ni it's perfect it's
very important when you have weak jalias you
have weak communities the masajid are central hubs
for everyone we shouldn't have masajid that belong
to jalias oh, this is a Syrian mosque
and then we have a ya'ni, a
Sudanese mosque and we have a Palestinian mosque
and we have no, no, no, no that's
not healthy mosques have to be open for
everyone and we have to be here with
our diversity and we have to feel equal
and we have to support each other but
having that social identity outside of it jalia
Sudania, jalia Syria, jalia Egypt, jalia Morocco, jalia
Bengali, jalia India this is helpful because that's
how you support each other because certain types
of support require that blood relation it requires
that cultural sensitivity and understanding of things it's
needed, it's fair it helps with marriage it
helps with deaths it helps with domestic, ya
'ni, disputes it helps with a lot of
things so the Prophet a.s. in the
constitution in the constitution a.s. said, we
are one ummah everyone in this community everyone
in this city is one ummah even the
mushrikeen are one ummah we're all citizens now,
the muhajireen will focus on their social needs
one day and the ansar will also do
the same wa annahu man tabi'ana min
yahudin fa inna lahul nasr wal uswa ghayru
mazloomeen wala mutanasarin alayhim and they pointed out
the yahud meaning the Jewish tribes in the
city those who want to join us we
will protect them and we will be brotherly
with them and we will not oppress them
and we will not work against them wa
annal yahuda yunfiqoona ma'al mu'mineena ma daamu
muhaarabeen and when it comes to the moment
of war we will all put our wealth
together Muslim, non-Muslims we will help with
our wealth to defend our city because it's
our city wa annal yahuda ummatun ma'al
mu'mineen and that the Jewish tribes are a
part of this nation with the believers these
are words that were written 1400 years ago
this is what he wrote alayhis salatu wassalam
this is what he had people write down
this document still exists you can look it
up wa annal yahuda ma'al mu'mineena ummatun
lil yahudi deenuhum walil muslimeena deenuhum illa man
zalama aw aathima fa inna hu la yutaghu
illa nafsuhu wa ahlu baytihi the Jews will
hold on to their wealth they will hold
on to their deen they will hold on
to their possessions and the Muslims will do
the same and anyone who oppresses or makes
a mistake will be punished personally individually illa
nafsuhu wa ahlu baytihi only himself and the
people we're not going to punish his whole
tribe we're not going to punish his whole
race we're not going to have an accident
or someone or some person do make a
mistake or do something wrong and then we
punish everyone that look like him or everyone
that belong to the same deen now those
of you who are too young to remember
when 2000 and when September 11 happened in
2001 now roughly 23 years ago or more
Muslims across the planet were punished for this
if you were Muslim in any form or
manner you were punished for this not only
physically not only were countries destroyed and people
were murdered and millions of people lost their
lives but as a Muslim you were also
psychologically reputationally on me you were punished as
well you were made to feel ashamed of
who you were you were made to feel
that you have something to apologize for and
that you have to actually put on a
show for others and you have to put
in more effort just to be yourself the
Prophet ﷺ in this Constitution in this document
he wrote down that anyone ghulam or athim
anyone who does something wrong only that person
will be punished we will not punish there
will be no collective punishment when someone makes
a mistake ﷺ it's just وَأَنَّ عَلَى الْيَهُودِ
نَفَقَتُهُمْ وَعَلَى الْمُسْلِمِينَ نَفَقَتُهُمْ everyone take care of
themselves financially no one is forced to pay
for someone else you didn't come to Medina
and sell the yahood you have to pay
for everything for us because you have money
or the opposite no they take care your
wealth is yours you do with it you
take care of your own and we'll do
the same وَأَنَّ بَيْنَهُمُ النَّصْرُ عَلَى مَنْ حَارَبَ
أَهْلِ هَذِهِ الصَّحِيفَ وَأَنَّ بَيْنَهُمُ النَّصْحُ وَالنَّصِيحَةُ وَالْبِرُ
these are the words of the document and
that they will protect one another and they
will protect each other from whoever tries to
harm those who signed this document if you
signed the document you signed the constitution then
now you're with us we defend each other
we support each other holding on to our
individual identities as collective groups no one's coming
here Islam is not trying to erase your
cultural background erase where you come from erase
the way you dress and the way you
speak and what you eat and who you
what you enjoy no no all of that
is the beauty of the human race comes
from its diversity that's why it's beautiful it
just Islam comes in and allows us to
unite despite our differences it's not here to
remove our differences it's here to unite us
despite to learn how to come together how
to be one nation how to love each
other how to tolerate how to support each
other and have tolerance and have empathy even
though we're different even though we don't have
we're not exactly the same but we have
enough in common that we can work with
one another starting with our deen and then
being citizens that's the first word that's the
first thing in the sahifa that the people
who signed this constitution are ummah min doonin
nas they're one they're one nation and everyone
else is a different nation so even so
everyone who signed the constitution was respected and
was expected to be a part of this
of this new country if Muslim then the
Muslims will take care of them financially if
not then you'll have your your racial group
that will do that for you now granted
things are different today obviously but I'm saying
starting a country this is what he was
this was his mentality alayhi salatu wasalam we're
going to make sure everyone is safe everyone
is respected everyone holds on to to their
identity to their wealth everyone is we protect
each other and we take care of one
another and we see each other as one
big group this ayah was revealed right right
within that time you see the tribes the
Jewish tribes in Medina were scared what was
going to happen he's coming in alayhi salatu
wasalam he's not coming in just as a
political leader he's coming in as a as
a prophet is he going to force conversion
is he going to force everyone to convert
one of the earliest verses that were revealed
in Medina Surah Al-Baqarah is an early
Madani surah it brought in a there is
no coercion in religion no one was going
to be forced everyone this verse if you
look at Surah Al-Nuzul for it if
you go back to the books of Tafsir
and read the reason for his his relevation
or why it was revealed is it was
talking about children specifically he was talking about
children specifically people who are trying to convert
their children someone who accepted Islam and their
but their children were being raised in a
different faith they wanted to force their children
the ayah was actually talking about them laa
ikhlaal hafiddeen because the prophet alayhi salatu wasalam
said not even not even a 13 year
old no you don't get to force someone
to do anything forcing people to do something
creates hypocrisy it creates nifaq we don't need
more of that we don't need more of
that we don't we have enough of it
no one needs to be forced to do
anything what we need to do is to
have some understanding of how we were going
to function with one another and I find
that to be just an important yes let's
start with the first thing when he made
this constitution alayhi salatu wasalam they had to
name the city now right the city had
to have a name now now that they
made this that they came up with this
document they signed this document by the way
the prophet alayhi salatu wasalam I just shared
with you like parts of the document the
document is much larger the document is very
granular it's difficult to read because the prophet
within it you have the names of every
tribe wa anna al yahooda min bani awfun
wa min bani kadha wa min kadha wa
anna al khajiraja min bani kadha wa bani
kadha wa bani kadha for you and I
we don't care we don't know what these
names mean and we're not a part of
that but the prophet alayhi salatu wasalam would
count every single tribe so that everyone is
mentioned so that everyone is mentioned that no
one is forgotten so the document is very
long people get bored from reading it but
when you read it you understand that the
reason that he's doing all that is he's
mentioning everyone in Medina everyone that's living there
and saying they all have their rights they
all have their right to belief they have
their right to their wealth and they have
the right to be protected and they have
the obligation to help keep this city safe
that's what he that's the agreement that people
who are going to you're not allowed to
go out and work with an enemy without
permission if you're going to bring an enemy
into the city you have to have permission
it's just the political rules to keep the
city safe and it's just and when you
read the actual document you know why I
find that to be interesting not to get
too distracted but I learned things when I
came here that I've written down over the
years because I didn't have that experience I
mean as someone who worked in Masjid and
taught you know especially youth and worked with
them in Syria because in the town or
the village that I lived in where in
the Masjid that I was imam of yeah
I need 90% or maybe less than
that maybe 80% of the people who
came and attended you know carried my last
name I didn't know exactly how we were
related but yeah I come from a family
maybe 2,000 people I don't even know
like I have no idea but they're all
yeah there's a homogeneous feeling of being in
that Masjid because everyone is Syrian right not
only Syrian but they're all from the village
and not just that most of them one
way or another are related to me somehow
so when you're dealing with that it's a
different feeling when I came here and I
saw Masjid and the diversity of it was
just very it was very interesting I thought
that this is this sounds more like it
like when I was reading and you study
Islam for a long time and something clicks
that clicked when I came here and looked
I'm like yeah this is more like it
this is why this is why I always
imagined he had Alayhi Salatu Wasalam in his
Masjid what I always thought Masjid should have
and I'm not saying that the Masjid I
had back home was bad it's just that
was they were living in a small village
you're only gonna have the village attendees to
come in well if a person came and
prayed with us from the village over it
was a big deal people would be always
looking at the Minouine and it's like and
the two villages by the way there was
no geographical separation like we didn't know where
our village ended and theirs begun we didn't
know like there was no there was no
line anywhere right and obviously same country Ahlul
Sunnah wal Jama'ah same thing we all
looked the same even like it was no
difference but you know different village so everyone's
looking why is he here is he here
to let the Mukhabarat know later why is
this person here like it's always it was
that feeling that you always wanted people only
came to your came from your group so
when I came here I saw this diversity
it was very beautiful and then throughout the
years in LMM where you know after the
students that we were teaching started to have
enough Qur'an to lead prayers I would
have every the last 10 nights it would
always be one or two young boys they're
men now mashallah lead two rak'ahs right
and and they would lead two rak'ahs
and then people it would be nice for
them for them to kind of get exposed
and and stuff and I remember at the
end of every you know year I would
stand and say subhanallah this year in the
Mihrab and I would count the nationalities like
a person from this background a person from
this background and then one year I had
a brother from a certain background pray two
rak'ahs and I made and I remember
I made the announcement and two men came
and they were they were like so enjoiced
I'm not going to say the nationalities because
I don't want it to become but they
came they were so enjoyed that yeah subhanallah
one person from my country prayed to them
and I didn't notice that that mattered like
I didn't I didn't think that anyone felt
that way I just did it with the
intention of of of encouraging this diversity and
celebrating it that yeah there's like 12 or
13 nationalities that prayed imam in the Mihrab
I just thought it was really cute and
beautiful and then one year when there was
a different one an extra nationality it's like
the people from that background felt left out
and when finally someone from their background prayed
imam they came up and they were so
happy and they were giving salams and they
called the kid and they took pictures with
the kid and they were they were sharing
it and they felt included and it didn't
hit me until that moment of how important
sometimes it is to call out every group
to actually give their names so this document
yeah I mean one of the reasons that
it's not popular is because the prophet alayhis
salatu wasalam made sure that absolutely every single
group in Miathrib was was named that if
you came from a tribe even if it
was small it was going to be named
because they're because you felt that you belonged
that you mattered that you weren't ignored or
neglected so the document became really long which
is why most Muslims don't even know about
it or want to study it because I
don't want to know about I don't know
all these these clans I don't I can't
even read their names and then the actual
pieces the gems of equality and love are
lost because you're seeing all these names and
you stop reading it and then I always
ask why would the prophet alayhis salatu wasalam
do that why wouldn't you just generalize no
because when you call names when you point
out people they feel that they matter and
they feel that they that their their presence
is important and we we make a lot
of mistakes on that front I do I
do as all the time and I it's
always an embarrassing piece I don't know how
to fix it there is no Muslim blood
that is more valuable than another Muslim blood
there's no blood in general that's more valuable
than other blood the blood of of human
of human beings is all equal and as
Muslims we care for for our ummah we
can't see the blood of someone from a
certain part of the world to be more
important than others and I always it happens
to me every every once in a while
recently at LMM it happened and it always
bothers me when someone comes up to you
from a background like two years ago a
brother from from the Uyghur from the Muslims
from China and recently a brother from Myanmar
comes up and says yaani I know and
they always preface their talk they're very very
humble and respectful they always preface their talk
with something that is untrue and it bothers
me that they that they they are led
to feel it they preface it by saying
yaani I know that our problems aren't that
important and you know we don't we're not
central to this problem but every once in
a while to yaani point out that we're
still struggling and the Muslims from this part
of the world are still yaani suffering it's
just nice yaani and I'm like yeah sorry
I yeah I'm sorry I don't know what
to tell you like I'm sorry that you
had to say that at the beginning because
it's not true your suffering is but then
how do I how do I defend that
like how do I defend that no no
your suffering and your people are as important
as everyone else how do I defend that
I can't defend that like I can say
it but I can't defend it because I
don't have any I'm not actually doing that
no we focus on yaani certain understandably Palestine
carries a certain religious importance for this ummah
but still the suffering of any Muslim anywhere
in the world is equal to any other
suffering and it has to be pointed out
it has to be cared for yaani and
we don't do a good job and I
remember yaani I used to try in the
dua especially in Ramadan to count out all
of the the countries especially in the last
couple nights yaani Allahumma yaani arhamak ahlana fi
palestinu suria wal iraqu wal somal wal yaman
yaani I would count and count as many
as and then I would forget one I
would forget one and that's tajalli that would
be waiting for me after salah that would
be the guys waiting for me after salah
sometimes the women as well right they're all
standing there waiting because I forgot to say
yaani this city I'm like ahh forgot it
it's not because I didn't care it's just
there's so much there's so much suffering and
so much difficulty and it doesn't seem to
to change anything in us unfortunately like we
don't seem to learn from it the way
we're supposed to yaani the as an ummah
to come together but yaani and they have
the right because no one wants to feel
left out because we're all equal in this
so he counted every single tribe alayhi salatu
wasalam that's my point is that that if
you ever go back if you go home
today and you're interested in the constitution the
wafiqa and the sahifa that was signed in
Yathrib you're gonna find it to be really
long and I guarantee you after a few
moments of reading it you're gonna get bored
like what is all this know why that's
there because he counted every single group he
made sure he knew all the tribes alayhi
salatu wasalam he made sure he knew all
the tribes and he counted them he made
sure there was a representative signing on behalf
of them so that he would go back
and say on behalf of our small tribe
here I signed this constitution they felt that
they're a part of it so I don't
just bring me the supreme leader of this
group and that one and everyone else no
no everyone was included salallahu alayhi wa sallam
absolutely what were they gonna call the city
though it's called Yathrib it has to change
now because it's a country it's very different
what were they gonna call it so they
called it Al-Dawla Al-Muhammadiyah for example
salallahu alayhi wa sallam salam alayhi wa sallam
then it would be only for Muslims right
it would be only for Muslims if you
were not a follower of Muhammad then Al
-Dawla Al-Muhammadiyah is not really yours you're
not gonna feel like you belong so that
would exclude people if you call it if
you keep it Yathrib right then it's gonna
be only for Al-Aus Al-Khazraj the
people who are immigrating to it aren't gonna
feel that they belong either so what were
they going to call it Al-Madinah Al
-Islamiyah same problem right so the reason that
he came up with this name alayhi salatu
wasalam is because it's so generic it's so
generic it's called Al-Madinah just the city
have you ever thought about that that's what
it's actually called think about it in English
the name of the country the name of
the place that he started to build alayhi
salatu wasalam he called it the city of
what no just the city everyone in it
is it's not it's not doesn't belong to
the Muslims specifically doesn't belong to the Jewish
tribe specifically doesn't belong to Al-Aus Al
-Khazraj or to the or to the Mushrik
it belongs to everyone who's in it who
signed the constitution you see the wisdom in
this because they could have called it Madinah
Rasoolillah then it becomes the if they call
it for example we call it now Madinah
Rasoolillah because we're all Muslim we're happy with
that we don't have the a certain aspect
of the diversity is gone because everyone living
there is now Muslim but if they call
it for example they call it Muhajar Rasoolillah
in the place that the Prophet alayhi salatu
wasalam performed hijrah to they would belong to
the Muhajireen and the people who are living
there will feel that they're excluded so there
was really no way to give it a
name and not exclude a group that was
living there from before or that was going
to come and live there so he called
it Al-Madinah and that became its name
this was not a name that just picked
up with time no no they consciously gave
it he consciously named it that alayhi salatu
wasalam so this is called Al-Madinah Allahumma
habib ilayna Al-Madinah and he used this
term this was the term that he used
he never see in Arabic when you say
the city then there's always an origin linguistically
where you would say city of the following
right city of the following so and that
goes Al-Sayyara the car in Arabic that
means that there's a situation where you would
say Sayyaratu Fulan car that belongs to Fulan
like the there's a there's an addition additional
description so when you say Al-Madinah then
there has to be behind it Madinah something
not during his life alayhi salatu wasalam not
during his life it became Madinah Rasulullah salallahu
alayhi wa sallam later after he passed but
during his life it was just Al-Madinah
with no with just the city as generic
as humanly possible and in that and it
just in that on its own in my
opinion is an yaani is an aspect of
his genius alayhi salatu wasalam and in the
fact that he cared about inclusion he cared
about inclusivity he cared about people who are
there feeling welcome and at home and making
sure that the words that he chose and
the way that he ran things was not
going to exclude groups and make them feel
that they didn't matter or that they were
their enemies you see the Jewish tribes would
come back in their narrations in the books
of Sira telling their people that you are
safe they would be the the people who
lived closer to their tribe to their their
areas would hear them calling to their people
aminoon aminoon you're safe you're safe aminoon fa
innana fa inna muhammadan qaddamina lana amwalana wadoorana
wadeenana they say muhammad has has guaranteed for
us our homes our possessions our wealth and
our religions because they they came and they
signed they all signed banu qurayza banu qaynuqa
banu nadhir banu awf banu there's a bunch
there's a lot of them by the way
we only think we only know three because
of the stories but there's way more of
them and they all signed and they're all
happy alhamdulillah they didn't lose their their the
Muslims weren't coming to take away from them
their wealth or take away from them their
lands so they came back aminoon aminoon we're
all safe we're secure he's not here to
actually he's not taking anything away from us
and he's not changing anything he's not he's
not forcing conversion upon us sallallahu alayhi wa
sallam sallallahu alayhi wa sallam subhanallah ahl al
-suffa is a group that I talked to
you about important to remember that they started
to exist why?
because all the houses in in Medina were
now saturated there was no more homes for
people to go to live in so they
had to live in the masjid imagine a
masjid where people are living in it when
I talked about the center of the of
the of the community you can believe me
now people lived there as in lived there
they bathed there they ate there they they
lived they had nowhere else to go in
the masjid of the Prophet alayhi salatu wassalam
now I don't think that we should be
you know having having that here no that's
not that's not what I'm trying to say
but I'm trying to say that the centrality
of masjid back then the centrality of masjid
for the community was at the level where
if you didn't have anywhere to sleep that's
where you would go if you if you
were traveling and there was no there's nowhere
to sleep that night then you would just
go right to the masjid and sleep there
now obviously things have to change because you
know homelessness went up and people started to
abuse masjid and misuse them but I'm trying
to explain to you the the mentality and
the attitude towards masjid that they were places
where if you didn't have a place to
sleep that night then you would be fine
you'd go to the masjid and you'd be
able to sleep there and then that's where
Ahlus Suffah came from and the Prophet peace
be upon him over time got them out
you know people would come and and train
them and I'll talk about that inshallah next
time because it's Isha Subh'anaHu Wa Ta
-A'la Bi-Hamdu Lillahi Lillahi Al-Fatiha
before we finish next week so tonight they
do the silly thing with the time and
then Isha then becomes like six I don't
know six twenty or six something Iqamah 745
right and on Saturday this halaqah will happen
one hour before Isha so I will start
645 sharp I'll sit here and I'll start
speaking to no one at 645 if no
one shows up that's fine I'll just talk
to the the wall at 645 we'll run
it for an hour and then we'll make
Iqamah yani 745 pray Isha and then people
can go home we did this last year
and I found it to be better for
people who are trying to bring their children
to listen because from 8 o'clock tonight
is a little bit late for them so
we're gonna keep it 645 inshallah ta'ala
next week so don't show up at Maghrib
next week is what I'm trying to say
if you show up at Maghrib you'll be
alone Shaykh Hussain Ali will be giving his
his his Arabic yani course because it won't
I will I will start at 645 inshallah
ta'ala next week Wassalamu alaikum ala Sayyidina
Muhammadin wa ala alihi wa sahbihi ajma'in
jazakumullah khair that's all make adhan for us
make adhan