Adnan Rajeh – Seerah Halaqah Episode 18.
AI: Summary ©
The negotiation period is emphasized, with emphasis on the importance of evidence and adherence to one's values. The negative impact of the Prophet's message on the nation and the need for small adjustments to deens and values are emphasized. valuing people and their weight and significance is crucial to hold them accountable for their actions and make adjustments to deeds. upcoming events and being held accountable for one's actions are also emphasized.AI: Transcript ©
Quick reminder.
Well, we restarted this Halapa not too long
ago and
we spent the first maybe
couple of 2 months or so going over
the prophet alaihi wa sallam's early life. And
it's a part of his life that I
find people don't really give
due diligence and don't spend enough time studying,
and I think it's really important. It's very
helpful to kind of know,
the circumstances in which he was born alayhis
salatu wa sallam. How he grew up, who
he who raised him growing up, what were
the different, any changes he had to go
through. He He was in different houses, in
different homes, in different different caregivers alaihis salatu
wa sallam. He there's a lot of aspects
of his early life that explain to us
why his life the way it was. Because
under just understanding of the fact that he
lost both parents, he lost his grandfather, he
had to work. Yeah. And he was really
young because he was living in his uncle's
house who had many many children, did not
have enough money to actually feed them all.
So he had to work and learn to
take care of himself. So a lot of
these aspects of his life are important. So
he spent maybe 2 months just going over
the first 40 years of his life. And
so his childhood is adolescence and then his
older age and talked about his marriage and
talked about his children
And then of course you you start See,
Ani, this the true part of seerah begins
when wahi begins. When Jibri alayhi salam presents
himself for the first time to the Prophet
alayhi salatu wa sallam, when
he was around 40 years old.
And that in that blessed night when this
whole story kind of began.
And we've talked about maybe the first 5
to 6 years of his prophecy, alayhis salatu
wa sallam. That's where we are. And I
kind of broke it down for you into
2 main categories.
The first 3 years were the selective years
where his dua alaihis salawat wa sallam was
somewhat
secretive even though the word secretive or secrecy
is not accurate. It's selectivity. He was choosing
people that he wanted to perform dua to.
He didn't do it publicly to everyone,
but everyone knew that he was claiming prophecy
and that he had a Quran and there
are people who are following him. And people
were getting persecuted in that period, it's just
the numbers were very low and small because
it was not public yet. After year number
3, Allah Subhanahu Wa Ta'ala commanded him directly
to go public. And he probably alaihis salatu
wa sallam was thinking of keeping the selective
period a little bit longer, but the Qur'anic
command was very clear that you need must
go public. So he went on and stood
on Jabal Safar, and he spoke publicly to
all of Quraysh. And he did a number
of
banquets at his home with his family and
he spoke to his family and he went
and it became an issue of public opinion.
And Quraysh up to that moment was neutral,
didn't really say anything, the leaders. But once
he went public, they had to take a
side or they had to choose how they're
going to deal with it and they chose
to deal with it in a very aggressive,
oppressive,
transgressive manner. I mean, they chose to try
and silence him or try to oppress
and torture the people who were following him
to lessen his following. So, they chose they
chose to be combative and they chose to
be confrontational with him alaihis salatu wa sallam,
taking away his right of freedom of speech
which forced him alaihis salatu wa sallam to
push back against that with with with those
who were with him. The ground rules were
that there was no violence, the Muslims were
not allowed to bear arms during that 13
period of Mecca, 13 year period of Mecca.
They couldn't actually fight back. They were only
allowed
to persevere when they were being mistreated and
and and move secretively,
like outside of the eyes of Quraysh. Whatever
they did, they did behind walls so Quraysh
couldn't see, so they couldn't be harmed by
them because they couldn't fight back, which is
an important piece of the story that I
hope my repetition of it forces you to
contemplate a little bit because we accept as
a given but we only think about how
difficult that must have been. Because you can
only put up with so much oppression and
transgression before you want to fight back, before
you want you want to actually, you know,
swing a punch at those who continuously do
that to you on a daily basis. But
they weren't allowed
to do that because the prophet
made very clear and that was a Qur'anic
and a,
a
divine revelation.
And through
these years of after year 3 when he
went public
These are the years that most scholars call
the years of oppression
or torture. These are the years where the
Prophet
himself physically,
financially, socially, reputationally
was harmed. This is where the Sahaba or
the Allahu Anujma'im.
Men, women, elderly, children,
slave and free were all being mistreated by
Quraysh and they had to go through that
to persevere
physically
as they were physically being being harmed
and then the Islam of Sayyidina Hamza and
and Islam of Sayyidina Ambar was a,
a beacon of light in the midst of
of the misery that the Muslims are going
through, which brings us to the period that
we are in right now.
And this is a very, a very,
a very bad summary, actually. I I left
out a lot of important things, but I
just gave you a little bit of a
a bird's outlook of kind of how the
timeline is working. So this is year number
6
of his of his bi'at, alayhis salatu, alayhis
salatu, alayhis salatu, alayhis salatu,
alayhis
salatu, alayhis
throughout his life, years take it always always
with a little bit of a grain of
salt. Because they
we're getting the records of these years from
the Sahaba and people who lived with him.
They weren't very good at they weren't they
weren't historians and they weren't very good at
keeping these records because they were just a
people who did not,
care for this aspect of life. They didn't
really, you know, keep records of times and
or timelines.
So we get different
opinions amongst the sahaba themselves of when things
happened.
So the way I co I correlate it
is with the Quran. The Quran correlates a
lot of events. The Quran helps me figure
out what's happening, but still there's always going
to be a little bit of a range
when regarding any number I give you. So
so don't don't don't be too fixated on
on numbers if if possible. Okay.
So what is the negotiation
period?
This is an interesting part of his life
alaihis salatu wa sallam and I had started
talking about this just before Ramadan. And I
gave you the example of when they went
and they started to negotiate with Abu Talib
first time and second time until Abu Talib
felt weak and felt threatened because they were
being very aggressive. So he asked the Prophet
alaihis salatu wasalam to consider giving up what
he was doing and the Prophet
told him, There's no there's no possibility of
me ever doing that. If you stand by
me then I'll be thankful for you. If
you don't stand by me then I'll do
this alone and there's no way for me
to stop. And Abu Talib, of course, out
of loyalty to his father, Abin Muftarid, who
had asked him to continue to support Muhammad
all throughout his life called Muhammad back
and offered him his unconditional support,
which mental which was a important piece of
of of this story, obviously. And Abu Talib,
obviously, doing that. Yeah. And he supported Islam
in ways that he probably doesn't even understand.
And it's, you know, it's something worthy of
thinking about.
Would come
Abu Balib would come to the Prophet alaihis
salaam and then Noah's story that I think
concluded the last seal of halaqa with. When
he came to the Prophet alaihis salaam and
he and he basically pitched for to him
all of these different offers. If you're sick,
if you want wealth, if you want
status, if you want sovereignty, if you want
women. What do you want? We'll give you
whatever you want. And the prophet said, listen
to this ridiculous
spiel of
offerings that he had no interest in. And
then his response was reciting parts of Suratul
the beginning of Suratul Suratul Surat. And I
told you that story and how it ended.
Narazbah would go back to his people, shook
by what he heard from the Quran
and he would tell them and I think
I ended with this and I'll pick up
I guess from this point.
He told them
that
And he's a very wise man. He didn't
accept Islam, unfortunately.
He did not accept Islam, and he didn't
tell them that you should accept Islam. What
he told them was, look
just let the man do what he wants
to do. If it works out for him
the way he it seems like it may
work out for him then whatever status or
glory he achieves is yours.
You're
his family. You're.
You're gonna be fine from the same tribe.
His glory is your glory. So what I
let let him do. And if he and
if he tries it and it fails
then people will take care of him for
you. Like instead of killing your own, they'll
just do it for you. So either way,
just let him speak because it's not good
there's no loss. It's a win win for
you. If if he if he achieves glory,
well that's your glory. And if he fails
then you didn't have to, you know, kill
your own and walk around saying that you
took out someone who's related to you. So
there there's no loss
here. You're a smart man. Like, you had
you had a point here. If you were
able if you were a religious or if
you if you didn't really care, just let
him speak. There's no there's no harm in
letting him speak.
This in my opinion,
he sent the, one of the earliest statements
of freedom of speech.
In my opinion, Uzbay bin, unknowingly,
as a non Muslim,
made one of the earliest arguments for why
freedom of speech is so important without even
knowing that he did that. As
a kafir, as a mushrik Yani, he just
made the argument that there's no point in
silencing someone. Let them speak if it works
out, it does. And if it doesn't, like
let the idea play itself through. If it's
a strong idea and it prevails, then there
was no reason for you to suppress it
to begin with. It was a strong idea,
it deserved to prevail. And if it's a
garbage idea, then it'll just shrivel out into
nothing. Like it'll just it'll fail on its
own. And, that's the premise
of the premises of of of speed of
speech.
That you don't silence people. You know,
force them none. You don't take away the
ability to express themselves. No.
Doing that you martyarize them. Doing that you
make their idea more
interesting than it actually is.
This is something that sometimes you don't think
about and I think it's worth fee Alim.
Once you silence someone you make whatever it
is they're saying more interesting
than what than it actually
is. We all know that.
If you are presented with someone who speaks
freely and there's someone who the government is
not allowing to speak,
whom are you going to want to listen
to first?
Right? Like immediately you are attracted towards, yeah,
the guy who's not allowed to speak by
the government. What does he have to say?
Why he must have something important to say
if they're not letting him speak. If someone's
not letting him speak there must be something
interesting there. So, Islamically there's never been a
reason to to silence people. So if you
study Islamic early Islamic history at least early
Islamic history before the Uthmani Hilafar. If you
talk about the Ummawi Abbasi you will find
that Muslims
very early
on siloed into many different groups. Even
beyond Ahlus Sunnah, they became different groups. Groups
that were theologically arguing about things. Because there
is no interest in forcing everyone to follow
a specific school of jurisprudence
or school of thought. People had the freedom
to think and to argue. And all of
the ways of thought that did not have
proper arguments fizzled out historically,
They just ceases to exist. You've heard of
the Martazil. Right? How many of them are
left in the world?
There are some by the way. There are
some. I went to there's a Mas'id in
Dimash and there's scholars there and I learned
from them. Like there's but the numbers are
very very small. You're talking in and you're
speaking in the 100 or 1000
versus
100 of millions of Alastairnawal Jama'a. Why? Because
ideas,
their merits is in the in their essence
and what they what they're offering
not in with how people deal with them.
So even though they they silence the prophet
that wasn't what actually ended up happening because
Quraysh was so powerful and so influential that
people just didn't want to listen to him
at all, he didn't want to, you know,
anger Quraysh. But generally speaking, the idea of
silencing people never works. It never has. It
never will.
Silencing the truth only makes the truth more
intriguing to those who are searching for it.
It It will only make it more powerful
once it comes out. Let people speak. As
Muslims we have no fear of any group
on the planet speaking their mind, ever.
I have no interest in enforcing someone
or or silencing someone who's saying something about
Islam. I don't care at all. Let them
speak. Let them speak.
I have a better idea. It's not because
it's my idea. No, it's because it's done
that book. It came it comes from Allah
Subhanahu Wa Ta'ala. It's a stronger idea because
it came from God. It's not mine. It's
there has nothing to do with me as
a person at all. So Allah's ideas. Allah
Subhanahu Wa Ta'ala teachings.
They're stronger. They're superior by nature because they
come from God. So if you have an
idea, go ahead. Bring it.
Give it your best shot. Bring your a
game. Go ahead. Make your best argument.
May the best argument win?
May the best idea win?
Actually, that's the Qur'anic way of looking at
things.
Bring your evidence if you are truthful.
Show us evidence. Evidence is not just a
picture from a crime scene. Evidence is any
any argument that has logical
or
revelation based or even historical merits.
Something that offers a logical argument is evidence.
Bring your evidence if you have a better
better argument, we'll go with yours.
Quran is everything goes in and beyond
that. Say, If you're able to prove that
Ar Rahman has a son, then I'll be
the 1st to worship him.
This is what the Quran says, if you
don't go read the end of Surat Al
Zaghraf.
Say, If you can prove it, if you
can prove that this this makes sense that
there's logic to this and there's evidence to
it. I'll be the first to join. No
problem.
Period. It shows you who actually was stronger
and who was weaker. Yes, physically, Borais was
stronger. Yes, through numbers they were stronger. They
had more weapons. They could oppress people more,
but they were bankrupt
intellectually.
They were bankrupt.
They had nothing. They couldn't hold a candle
to his arguments alaihis salatu wa salam. So
he was strong and they were weak and
this will be obvious to you as I
tell you these stories. They're coming to him
offering him.
Who's stronger when they offer him? Do you
want sovereignty? Do you want wealth? What do
you want? We'll give what you already. Just
stop doing
this. Is that a person in a state
of weakness?
No. That's someone who is that's someone who
has options in front of him.
And the question is always why didn't he
take the sovereignty piece and become king? And
then he enforces freedom of speech and Islam
comes back again. Because that would be crooked.
Because that would be a crooked way of
doing it and the ends never justify the
mean in Islam ever.
Ever. The ends never justify the mean. They
never have and they never will. And anyone
who makes an argument
where it's it may it seems even remotely
that they're trying to explain the ends justify
the mean, you shut them down immediately. Do
that with full confidence.
With with full confidence, shut it down immediately.
Never do the ends justify the mean in
Islam ever. No matter how amazing the means
are, it doesn't matter.
Not only does the mean not only does
the end, sorry, have to be
glorious and has to be according to Allah
subhanahu wa ta'ala's teaching, but every step you
take towards it has to be at the
same caliber.
Every single step you take to get there
has to be of the same caliber hands
down. And that's why the prophet, alayhis salves
them. There was no hope of him accepting
any of this stuff
because it's it's crooked. It's corrupt. It wasn't
gonna happen.
So they continue. They they they continue to
do this.
This time, instead of coming,
sending utaba,
all 7 elders of Quraysh, so Abu Jahal,
Alayhi Salaam. The people who the decision makers
in Quraysh, they come to him. And they
start explaining to him alayhis salatu wa sallam.
They start reasoning with him that look what
you're doing,
you know, they may have a lot may
have a lot may have some merit to
it, but it's causing so much fitna. It's
causing so much anger between, you know, a
father and his son and a mother and
her daughter and it's tearing families apart
and it's causing us, you know, is we're
losing face, we look bad. It's Yeah. You're
basically stating that everything what we've been doing
for the last couple of 100 years is
wrong. You're stating You're basically bringing the idea
that, yeah,
the legacy that our fathers left us is
all mistaken. Like, they started to make that
argument to him. They started to reason with
him.
And they started to tell him, like, what
you're doing you're gonna cause us, Yani, a
lot of loss. Gonna cause us financial loss
and status loss and political loss. So, what
is it that you want from us? We
are all 7 of us are here. We
can vote you in right now. We can
meet you always, you and your family have
always been Yani struggling financially like we can
change that for you right now. All 7
of us and they start making and they
start pushing this narrative again.
So, the Prophet would say, I didn't come
to take your money. Nor am I here
to want to be the king or the
leader or the one
who has control, has status amongst you.
All this is, is Allah Subhanahu Wa'ala's revelation.
He sent it to me and he has
given burden me with sending it to people
And if you take it, then you will
take a great share
in this life and the Hereafter. Meaning you
are winners now and there then. If you
accept this from me, then you will not
regret
taking this from me in this life or
the hereafter.
And if you don't then it will be
your demise
in this life before the hereafter.
If you don't, then it will it will
be your demise
in this life before or the hereafter. The
hereafter will be even worse for you.
But they didn't listen to him, so the
lies of them.
They went back. So round 2 didn't work
out. Round 3 was whether they came to
Abu Talib and offered him,
someone in his place, alaihis salatul. I don't
I'm not sure if I told you this
story or not. I can't remember. So I'll
just say it quickly and say in case
I forgot. They came to Abu Talib, and
they told them and they had with them
a man, a young man called
Amara ibn Walid,
who would later become Muslim years later.
He's Walid ibn Mughira, his son Khaleed ibn
Walid's younger brother.
Young man,
strapping young fellow.
Beautiful looking guy. Very small. Just just a
perfect sculpted person. They brought him double taught
him and said, how about you take him?
Give us Muhammad.
I'll make an exchange. You take This is
our most valuable member of our part of
the family.
Take him. He's yours. He's your son from
now on. Give us the guy in your
family.
So he laughed at Abu Talib,
And they had this amazing they were ready.
They were bubbling. They were telling everyone that
today is going we're going to end this.
We're going to end Muhammad,
Permanently come listen. It's going to be over.
And they were preparing everyone for this important
moment. And and and and and surely when
the Prophet alaihis salami would come, we sometimes
pray for the Kaaba.
He's probably in the evening. People were all
gathered. He didn't know why
It was an abnormal gathering. So he prayed
and
so if you ask for a not for
a debate but for a sitting, a sit
down, like a discussion. So Alaihis salatu wa
sallam is that he's the one who's asking
for discussions. He's happy. He's the one who's
always looking for a discussion. They're the ones
who don't want to, so he's just with
them.
And people are listening, and their question is
saying
They go through their their their, introduction or
their spiel.
You came to us and you changed our
faith and you went after our idols and
you, You and You ridiculed our our beliefs
and the beliefs of those who came before
us.
Qalakay bakan Abdul Muttalib. How is Abdul Muttalib?
So they asked him, Muhammad,
a antakayrun
am jadook.
Who is better, you or your grandfather?
So the point of this question
is that there's no good answer.
If he says, my grandfather is better than
me, then well, well,
it suited him to worship all of our
idols. Why is it not suiting you?
Even though that may be questionable in general
but that's what that's at least the narrative
that Quraysh carry. That's the narrative that was
known publicly to people that he accepted idols.
So he says that he's cornered himself, he
can't get out
and if he says, I am better. That's
what they were hoping for. They say, Yeah.
You kulu wakayru minjaddihi.
He's saying that he's better than Abdul Muttalib,
which will
completely
plummet or Yeah. And ruin any any hope
of of him having status within his within
people again. Like within within within Quraysh. Quraysh
will from now on despise him forever because
he is claiming to be better than Abdul
Muttalib who is a figure that all of
Quraysh and beyond Quraysh respect and hold in
high regards. So, they knew they had him.
They had him cornered, There's no good answer
to this question. I answer kayoon amjadub, just
ask, You better or your grandfather?
Just answer. So he realized alihi sawatu wasalam
this. So what did he
do?
Anyone know?
Anyone know what he did?
He didn't answer.
He plead the 5th, didn't answer,
and they lost their minds
running after him just answer the question not
a word alayhis salaam.
Then he gets up and he walks away.
You see when the argument is futile,
when it's moronic,
when it when it's not based on merit,
it's not based on logic, it's based on
a
on a population based bias,
a population bias like a problem in the
perception of the people in front of you,
not based on facts or based on merit,
then there is no point of you continuing
this discussion altogether. When Ibrahim alaihis salam stood
in front
of,
of the king of Innam Rud, right?
So he's discussing with with Inamrood,
My Lord, He grants life and He grants
death.
That's the one that I'm asking people to
worship because Namrud the King was claiming
divinity. He was claiming that he should be
worshipped.
So his answer was the King is that,
I grant life and grant death. What did
he do? He brought 2 people in and
he told the guard this guy let him
live, this guy cut his head off.
Right? Is that what Ibrahim alaihis salam meant?
Ibrahim alaihis salam was talking about the origin
of life and the origin of death in
terms of creation altogether, that this comes from
So this person here, me,
it's a it's a silly, it's a stupid,
it's a it's a moronic way of going
by things. So he stopped arguing.
He moves on to something different.
My Lord brings this sun from the east,
bring it from the west. What he meant
was, before you were born, the sun was
coming out from the east. That's the act
of my Lord. If you're a Lord, bring
it from somewhere else.
I'm worried he had no come back. Instead
of sometimes continuing down
the rabbit hole of an argument that has
no merit to it. It's best to hold
your tongue. It's not always wise to respond.
It's not always wise to run your mouth
and and to come up with
a smart response. It's not always wise. Sometimes
the wisest thing to say is absolutely nothing
at all.
Alahehis salatu wa sallam had the wisdom
to know when that was the case. This
question, are you better or your father or
your grandfather?
This was a there was no
this had nothing to do with anything.
This is a question that has nothing to
do with the with with the dua of
Islam of tawhid. Has nothing to do with
anything.
And if you were to answer the question
correctly,
the way it should be answered,
then people are living a certain bias that
will not allow them to understand his answer
alaihis salatu wasalam altogether. So the best
course of action is just to hold his
tongue. So he didn't answer And he walked
out and Abu Jahad and Abu Zafian and
people were running after him
asking him, just answer the question, and alaihis
salatu wasallam just walks away.
And it burnt a hole in their brains
that he didn't answer.
All he had to do was say something.
Once he says it they have him. Either
way it's going to take away from his,
from his popularity, take away from his integrity,
take away from the importance significance
of his of his message alaihis salatu wa
sallam. So he chose not to say anything.
Boys thought that was, I mean, very interesting.
They would come to him alayhis salatu wa
sallam
and they would they would you find this
in Surat Yunus.
So they came to him Alaihis salaam and
they
said those who had no care about akhir
or about deen or anything
Bring a Quran a little bit different than
this one. Can you can you make some
changes?
Make some changes. But or maybe return it
and bring something different. It's nice. There's some
stuff that are that we like here but
there's a bunch of stuff here that we
just doesn't work for us. Can you make
some changes to it? Make some changes and
you are the prophet and we will all
enter your deen and you will continue. You'll
get what you want. They think that he
wants alayhis salatu waslam, that he wants to
be, you know,
leader or they think that they think that's
what he wants.
So they asked him if he can just
make some changes.
This was exactly what was asked of Musa
alayhis
salaam. They told Musa,
We've heard
and we're not doing it.
And here's what we have to tell you
about all these commandments that you brought to
us.
Even though we're not going to listen to
you, you're gonna have to listen to us.
And you need to make some changes. You
need to
is when you compromise.
Right? If you ever go to a
market in Syria,
the word ra'ina is all you'll hear day
and night and that's why everyone's lying.
Why? Because everyone's lying. How much is this?
It's 3,000 lira. You walk away, you bought
it for a 150, and the guy still
made a profit.
Everyone's lying. So, Ra'ina, it's compromised. Yeah. Yeah.
It's understood. So that's what the Yeah. That's
what Baru Musa.
Ra'ina, can you just lessen the amount? Change
things a little bit, it's too much.
If they said, Semyonawat'ana,
we heard and we accept. We heard what
you commanded us, we accept.
But we have some concerns, Usma. You need
to listen to us. Give us time to
be able to practice this appropriately and to
learn how to do it. That would have
been better for them. That would have been
better way. So they came to the Prophet
alaihis salatu wa sallam demanding to make some
changes
and they thought that they had offered him
like a really good deal. If you make
some changes, here are the changes we need
to make, 3 or 4 things, then we
will accept your and they thought this was,
you know,
callous is going to end today.
Then he absolutely refused Alayhi Salatu Wasallam.
You come to Islam as you are,
to Islam as it is, as it is.
There's no changing anything. It's this is what
Islam is. You you need to change yourself
to fit it not change Islam to fit
you.
And that's an important piece that the Prophet
alaihis salatu wasallam taught us through, you know,
through the way he dealt with this.
Over the period of the next couple of
weeks,
they would come to him with all these
different,
offerings.
The second offer the offering after that, they
gave and said, alright, fine.
Fine. You
win. Whatever.
We'll do it this way. 1 year it's
all about Islam,
and 1 year it's about our Aliyah. We'll
divide it, we'll divide the years. A year
for you, and a year for us, and
we'll start with your year. Like the 1st
1st year will be the year of
your year. Teach and preach and everything, and
the year after, you you lay off so
as to go back to our idols and
stuff for a year and then we go
back in. And we change after Hajj. Every
year we just switch after Hajj. And they
thought: Okay, that's
this
is reasonable. A year for us, a year
for you.
We're good, let's shake, let's move on.
Say, oh, those who are disbelievers.
Respect them. Show them tolerance. Don't we're not
demeaning them. They're disbelievers. That's that's just the
description.
I don't worship that which you worship.
Nor are you in the state of worshiping
that which I which I am serving
nor am I serving whom whom you serve
nor are you serving whom I serve. You
have your faith and I help mine. There's
no there's no
mixing these two things. We're not No, that's
not gonna happen. We're not gonna bring the
2 faiths and just do a nice little
mix and come up with something that's a
hybrid.
A hybrid faith that works for everyone. No,
No.
No. You have yours. I have mine. Which
is all I ever cared for. Continue. Do
what you want to do but let me
do what I want to do. The prophet
alaihis sal said, there was never This su'a
is very important.
Before. It teaches 2 things. Identity and tolerance.
Tolerance meaning
First of all, you identify that there is
another group, they're different than you. That they
have a faith, you have a faith. We're
different, we don't agree on things, but and
we all The other piece is your identity.
It's
not repetition. It's emphasis.
That look
in order for us to be tolerant doesn't
Being tolerant does not necessitate
that we be the same.
That's not tolerance anymore. Tolerance by definition is
the fact that we are different and we're
still gonna find ways to work around one
another, work together
and and and not discriminate against each other.
If we're gonna be the same then there's
no point of tolerance anymore. We're the same.
The what's to tolerate? We we believe in
the same stuff. We have the same.
So living here in the west, we know
this more than any other group probably in
the world as Muslims.
We are tolerant obviously. No Muslim sitting here
has a problem with people believing whatever they
want to believe, living however they want to
live, doing whatever they want to do. Just
do it's your life. Make your choices.
We ask obviously for tolerance towards ourselves, which
we're losing unfortunately as time progresses. We're slowly
slowly losing the tolerance of others towards the
way we live, which is very concerning.
But more importantly is the identity piece.
Is the identity piece that we're not taking
care of. I don't think we have a
tolerance problem in our in our in our
community. I don't think. Maybe we do. Maybe
I'm missing it. I'm not seeing it. But
I don't see it. Like I don't see
people who lack the ability to tolerate other
faiths or other groups or other ethnicities or
other races. I'm not seeing that piece.
It may exist in certain silos or certain
groups, but I'm not seeing it.
What I am seeing is the loss of
identity.
I am for sure seeing that piece. I'm
seeing young Muslims men and women
lose who
The understanding of who they are and what
they stand for and what is meaningful for
them in their lives. That piece for sure
I am seeing. And that piece is because
there's lack of
adherence to masajid.
Because people don't bring their children to masajid
on a on an ongoing basis. So they
can't build an identity.
The identity of Islam is built through Masajid.
Say you believe what you want.
It's built through Masajid.
Without Masajid it won't be built.
If you think that you can build the
identity of your children as Muslims outside of
Masajid
without them being a part of Masajid, I'm
sorry to tell you it will not work.
You think it's working and then you'll be
very surprised later on. It's impossible to maintain
it.
You have at some point they have to
reconnect to a masjid in their lives. They
have to.
Because that concept of jama'ah, of congregation is
so central in our faith and so powerful.
The companionship is just so strong and the
need to be educated. The need to sit
on a carpet and listen to something being
said and contemplate upon it and allow it
to be processed and to build relationships with
it through that process is so important. Without
that it's just there's no hope.
And our masajid are empty.
They're empty. Outside of jama'a they're empty. And
jama'as are not filled with the right, demographic.
They're not filled with that right It's not
the right demographic. I stand on the minbar,
I look down now.
Nope. No offense.
But nope.
50s 60s, I have nothing to tell you.
You're older than me, you've lived longer than
me, you have more experience in life than
me, I have very little to offer you.
Where are the rest of them? Where are
the people who need to hear this stuff?
Where are the people who actually need to
listen to it? Who will have the capacity
to actually
make
radical changes in their lives and use that.
Those are the people who have to be
here, and they're not.
And they're not. And I don't see
I've been sounding this alarm and I don't
see people panicking yet.
Like I'm not I'm looking around. There's no
one no one's panicking. Everyone's fine.
Like it's really weird. Why isn't why isn't
everyone panicking?
There's an alarm here. Our kids aren't in
our masajid.
They're not there. They're not connected to scholars.
They're not connected to Islamic preachers and teachers.
They're not attending stuff. They're not learning Islam.
And I look around, I say that, and
everyone's like,
So, what are you gonna do about it?
What am I gonna do about it? What
do you think? I can't What do you
mean? This is not something that I can
fix. This is a this is an epidemic.
This is a mislever. This is a huge
problem.
This is a This is the worst thing
possible.
Everyone should be running around hysterically, we have
a Our Masaijid The kids aren't here, the
kids are outside.
They're dealing drugs and they're falling into haram
relationships, and they're losing their identity and no
one's panicking
This is this is reason for panic
This is reason for people to be scared
and to be very upset
and to go around figuring out solutions and
looking for ways to fix it.
And this should be the number one priority,
and continue to be the one of the
number one priority until it's fixed, and nothing
should be talked about until it's until it's
taken care of. I'm giving it to you
straight.
You you you there's a lot of Muslim
problems in the Muslim community. Let's let's just
get rid of all the the jargon.
Look, it's very simple. It's very simple. The
solution for the community
is investment in their younger in the younger
generation.
They're not being invested in. We're not putting
enough money, enough resources, enough time, and teaching
them, and mentoring them, and educating them, and
making them comfortable in their masajid. We're not
doing remote we're not doing enough, not even
close, not even close.
All the problems of our community are solvable
within less than a decade. If we just
did that piece, if you just made sure
that this generation finds their self find themselves
in their again,
which we have many of, but they're empty.
We don't have
We're a very useful community and the majority
of our youth are not in our masajid,
they're somewhere else. They're doing else other things.
Parents aren't willing to bring them and then
we're not able I'm not able to attract
them to come here, and that's a problem.
And this is a huge issue and this
is the number one issue and there's really
nothing else worth talking about as long as
that issue is not dealt with.
If that issue is not dealt with then
everything else is only going to going to
get worse. And if you temporize a solution
for something else, it'll just work for a
couple of years and then it will fail
again because you don't have a next generation
that's coming through the pipeline. That is more
That has
the proper identity. That has the proper understanding
of their dean. You don't have them.
And that's the bottom line. That's the problem.
I am
saving you a lifetime of
contemplation on what the issue is. That is
the issue.
This is the issue.
We don't have enough investment in in the
in this age group. Not enough. And you
say, well, there's a lot of Quran programs.
No, there's not. Not
enough. Not enough.
Not enough.
Incorporating maybe 10% of the Muslim youth committee.
That's not enough.
Quran programs don't take people far enough anyways.
They come they memorize a few words of
the Quran. That's not enough. That's just the
hook. That's the hook that got them into
the masjid. They actually have to come and
attend stuff. Then they start attending and after
getting connected. And they have to find mentors
and teachers and educators and people who care
that if that's not happening for men, for
boys and for girls, then we're not we're
not going anywhere. And these spaces have to
be utilized
almost
specifically
and
exclusively for them. Almost exclusively for them. That
has to be the only thing that matters
for a while, for a good while
because we're not at the point in our
Islam where we don't have numbers. See the
Prophet alaihis salatu wa sallam, even when he
didn't have numbers, he still was focused on
the youth. Like even when he didn't have
numbers to begin with, he only had a
few older people, he's still focused on Ali,
and Zubayr, and Palha, and Saeed, and Saeed.
He focused on the people who were in
their teens and early twenties.
You would think, no. For the beginning, he
focused on the people, in their forties and
tips. You have wealth, you have No. He
focused on the kids then.
Today, we have numbers. We have people who
have wealth, who have experience, who are older.
And we have a lot of youth, and
they're not a part of our deen, and
they're not being educated appropriately.
And they'll filter through or they may not
at some point in their twenties or merrily
with a million questions and a million problems.
And you're gonna want me to sit down
and talk to them.
And my fuse is getting shorter and shorter
and shorter and still I'll say I ain't
sitting with anyone.
I've been here for 10 years. You didn't
bring him back when he was 15. I'm
not talking to him now when he's 25
about every single theological mulsiva that he built
because he was never part of the masjid
to begin with. That's not fair. That's not
fair for the energy and the effort that
people put in these places.
Bring them when they're younger, we can Bring
them to me when they're 15 or I
can help them then. Bring them to you
in their 20s. I can't what am I
gonna do then?
Bring them when they're kids and they can
learn, they're impressionable, they can they they can
be brought up and mentored and taught. Bring
them to me after they've after they've spent
years upon years listening to other that their
heads are filled with garbage, and I have
to sit down and have to filter through
all of that. There's not enough time in
the world to do this.
There's not enough time for all the imagine
the world to sit down and filter through
every No, that's impossible. It's a waste of
time. Bring them early so they learn. Bring
them so they can learn.
Help us incentivize that. I'm not saying we
do a great job by the way. I'm
not even defending mister Aja. We do a
horrible job.
We do an absolutely horrible job at doing
We suck at it. Big time. It's not
good at all. See we have no incentives
for them. There's no reason as a kid
to want to come here.
We lack proper trained teachers, educators, and mentors
to do it.
We lack spaces that are welcoming. We lack
we lack staff that properly trained, yeah, it's
just it's not it's not good,
but it's not
any specific individuals problem.
It is the
community's problem.
Everybody has to participate in this. Everyone has
to contribute something to the solution of this
problem or or we all suffer Or we
all suffer.
Masai ji today are Yani, they fill up
for jum'ah. I think that's one of the
misleading pieces that we have. Is that you
open a jum'ah people come.
It's misleading. Makes you think that we're doing
fine. No, we're not. We're not. That's not
a good It's not a good science. Not
a good way to know. It's not a
good way to know. The way you want
to know is the percentages.
It's not numbers, it's percentages.
Percentages of youth. Percentages of people between the
age of 15 30.
That's what you're looking for. What is the
percentage of those people in masajid?
It ain't good. That's all I can tell
you. It's not good. You wanna know? You
don't believe me?
Yeah. I don't want you to, you know,
end up being the old creepy guy, but
go stand in front of a high school
and watch the number of Muslim people who
walk into any high school in the whole
city. Any high school. Choose whatever one. Just
blindly choose 1. Go stand there and watch.
Yeah.
And ask how many of them actually go
to Masajid. Maybe
you'll find 7 of them.
7 of maybe a couple of 100. A
couple of 100.
Yeah. Our courts are filled.
The courts of this city are filled.
Filled with Muslim youth
dealing drugs and falling into crime.
Why?
Why? We don't We we have the setup
to take care of them.
Just no willpower.
There's no organization. There's
no panic.
I need people to start panicking.
Maybe if they panic they'll move towards getting
something done.
And enough
and enough attention,
investment and resources will be pumped into that
in that direction so we can run things
that are meaningful.
And you can actually incorporate as all of
these younger people. And we can take care
of them. And we can build their identity
and their tolerance so they can carry this
this Deen for themselves and for us and
for the future.
Anyways,
so they came to him with this, they
thought was a done deal. Year for us,
year year for you. Start with your year.
Tell us, thank you. Do I take a
picture?
I think Sur Sam turns it down. Not
a chance. We're not doing this.
So they go.
So they come back,
and this time they have a list of
demands. Like, Alright.
Abu Labi Abu Umayya mikiz al Khafus came
to him alaihis salatu wa sallam.
And they had on behalf of the group,
they had
a number of demands. So if you look
at the page of Surat Al Sala on
the left side of the screen,
And then we won't believe in you unless
you are able
to
strike the earth
and
water will come running gushing through it. A'in,
right? You're going to a spring of water.
Oh, or
you create for yourself in the middle of
the desert because
Mecca is a big desert. Create for yourself
in the middle of the desert an orchard
from palm trees, and vineyard,
and vine.
And you have rivers run within your vineyards,
within your Show us, show us, show us
green.
They told him, you have the Lord, right?
He can make anything?
Let him let him fill this desert with
green.
Look at where we're living, we're living in
the middle of nowhere. There is nothing here.
If He's the Lord, let him change this
sand to green.
That's what they asked him for.
Oh, if you can't do that,
Or may have your Lord bring the sky
upon us.
May it come down in punishment,
like meteors and like all the stories of
this of the
nations before the Prophet may he may He
see a punishment come to us.
All Aizbanu Israeel said to Musa, Have your
Lord come to us with His Malayik, I
want to see Him.
Or have Your Lord grant you a house
of gold, a castle of gold,
or We want you to elevate into the
sky.
And if you do elevate into the sky,
it's not enough. You have to elevate into
the sky, We have to see a creature
give you
a scripture. Something like
a tablets as Musa alaihis salam had,
you bring it back for us to read,
and the tablets have something written by the
hand of God, and we read it.
That's what they're asking for. When do one
of these things for us?
So the answer is
Say, Exalted is my Lord. Have I ever
been anything aside from a human
messenger? I'm just a human messenger. What are
you asking me for? This is all This
is crazy stuff. I can't do any of
these things. I'm not I'm not I don't
have superpowers.
My Lord never promised me that he would
bring
And the question is, why didn't he get
at least one of them?
Right? Why didn't he get one of these
things? Just one of them.
I know maybe he strikes the earth and
a a spring of water comes gushing through.
Maybe that would have helped the credibility along.
He didn't alayhis saloon. Not one not one
not one physical miracle. This something people don't
seem to understand. I keep on saying and
I keep on getting questions. What about there's
no what about. There were no physical miracles
during his life, alayhis salaam. There's something called
They're evidence of prophecies. Small little things that
happened during his life alaihis salatu wa sallam
that those who were close got to see
and got to benefit from. And I'll point
them out to you as we go along,
they're beautiful stories.
But physical miracles
is when a Prophet
will do something
there'll be an extraordinary phenomenon that the Prophet
will bring forward, that he will use to
challenge
the disbelievers. He will use it to challenge
them, Right? That's what a miracle is, that's
the definition of a miracle. And the prophet
alaihis salatu wasallam challenged with nothing but the
Quran,
ever.
He challenged them with nothing but the Quran
and had he
been given a physical miracle, it would have
been an admission from God that the Quran
is not enough.
It would have been an admission
that the Quran is not enough. You need
some help. Here's a physical miracle. Nope. Nothing.
And they asked for all these things and
so you can read Surah Al
none of them, not one of them.
Subhanarabi,
his answer was as the Quran told him
to answer. Subaha'na Rabi, halkun tu illa basharab
Rasoolah
I'm just a human messenger. I am not
here to bedazzle your eyes with
any Marvel and DC comic level, yeah, miracles.
That's not what you're gonna get from me.
I'm not doing any of that for you.
You're going to you're going to listen to
what's being said. And if that doesn't work
for you, you'da. So they walk away.
And this time they actually thought they were
gonna get it because they're asking for something
reasonable. Like this time they thought that this
was going to work because it's a reasonable
request. All the prophets before him were given
miracles, so he will give us whenever we're
good and then we can bring show it
to our people and we feel good about
themselves. So they thought this time it was
going to be easy because they're asking for
something that was requested before. The people of
Musa requested something. The people of Sara requested
something. The people of Ibrahim requested something. All
of the prophets before, their people requested something
and they got it.
Not the people of Muhammad sallallahu alaihi wasallam.
They got a book.
It's interesting, isn't it? That even though that's
all they got, here we are today.
All
all 2,000,000,000 of us
with a book.
So they try one more time.
They give it one more shot.
This time,
this was the last one and this one
was going to be easy.
They said: Alright, Mohammad,
UBS, you win, fine.
We will all say,
All of us. Imagine this, Abu Jahila Bhusufyan,
Waleed, all of them sitting there together will
all give Shahar Shahadah.
The prophet alaihis salazar's eyes are sparkling.
We just have one condition for you.
Just one condition.
Why? What's your condition?
Just don't have a sit with Ammar and
Bilal and Suhayb. It's just not appropriate.
We're the nobles of Quraysh.
When we're looking at you, sit with your
people, Abu Bakr is sitting beside Bilal and
sitting beside Ammar.
Abu Bakr the great, Abdullah ibn Abi Khuafa,
and he one of the great, leaders of
Quraysh. She's sitting with Bilal al Rubaha, the
Ethiopian,
freed slave. Beside
another free another slave.
This this mix is not, it's it's not
it's not respectful. It's not respectful.
We have no problem. We'll enter your Deen
as you want us to. Just separate us
a little bit. Just sit with them and
then sit with us. Just have a little
bit of a separation.
Reasonable.
Not reasonable?
No. It's not reason.
No. It wasn't. And has asked this before
him.
I'm gonna
sit with you and you have all these
people
that these these people who have no no
value in society
They sit with you. No. We're not doing
that.
And he was asked to remove them. Nuh
alayhis salaam before the prophet alayhis salaam
was asked to remove
the people who had no status
and Nuh alayhi salaam in that story. That's
why this Quran is so valuable
to the prophet alayhi salaam because you'd read
the stories and you'd learn the lessons.
And Surah, who do you go Surah, who
do you read Surah, the story of Nuh
alayhi salaam?
All we see that people are following you
are just
the the low lives, astaghfirullah.
That's what they're using. The low the low
lives. The the people who were thieves before
and slaves and,
honey, well, we can't sit with these people.
So they came and told the prophet, just
separate between us and between Ammar and Bilal
and Swahib.
And that's it. And they're already they were
sitting there at callous they they didn't they
didn't imagine for a moment that they were
going to be re rejected.
Actually
some of my teachers like in, the specialists
in Sila,
they are theory they theorize
that the reason that after this negotiation period
things became so brutal
was because of this request being rejected.
They felt extra humiliated
because they had in their minds,
you know compromised and given up and they're
coming vulnerable and they're saying, okay fine. You
win. We'll be a part of your deen
and everything. Just don't make us sit with
the slaves and the low lives of Quraysh
and the people around. Just have us just
honor us, let us sit
alone.
And don't remove the people who praise their
Lord in the morning and the day because
they are poor.
You are not no one is going to
be held accountable for anyone. If you if
you if you send them away, then you're
an oppressor like like the rest.
If you tell them you need to I
need can you guys leave?
I'm sure Suhaib and Ammar would have been
happy to leave
because this is a huge win.
I'm sure they wouldn't have a problem with
leaving if the prophet alaihis salam requested it,
but the Quran came and said don't ask
them to leave. If you do that you're
an oppressor like, like the rest.
So the prophet alaihis salam said no. You
sit. You accept Islam. You sit with them.
Then they were flabbergasted.
What?
We're just asking for a little bit of,
separation. No.
You Muhammad.
Yeah. Balqasim.
Jinaq and Muslim. We're here to accept Islam.
Just just do a little bit of segregation.
Nope.
When I sit, you sit like everyone else.
Imagine how valued
Bilal and Ammar and Suhaib and everyone, all
the all the people who were weak felt.
You understand?
You could I you could I could have
made I honestly said I used to think
about this story and say why don't you
just
ask them to take a just step out
for a little bit.
It's no biggie.
These guys have a lot of money. They
could they could fix the problem. Like, they
they could, you know, things will work out
later. Just just step out.
No. No. See even even us even some
of our hearts are just have a little
bit of little bit of corruption.
Nope.
Either you accept it as it is or
I don't need you. I don't Islam does
not need anybody. The prophet alaihis salam learned
that early on from Allah. Islam does not
need anyone.
You need Islam.
Period. Islam does not need you.
Never did. If Islam ceases to exist, and
we're all held we're accountable on the day
of judgment to the standard of Islam anyways.
Islam is divine because it's the source the
source of it is comes from the divine
himself.
It doesn't need anybody. We need it. So
you come to it and you adhere to
its rules or you don't. There is no
compromising any of the values, any of the
values
And imagine how
how the the weak amongst the Prophet
felt.
That's our we're
to value people. You salalam.
Yes, salaam. To value people. To make people
feel valued, valuable.
Wallahi, it's such a beautiful thing. So rare.
So So rare you will you will you'll
live life and you'll study and work and
be around people and you'll learn how rare
it is to be in a situation in
a position where you're valued.
Where people actually see what it is that
you have to oversee. Your true value is
very rare.
It's a beautiful thing when it happens. And
I always think of this story and, you
know, after I kind of
played around with the scenario a bit in
my mind of why he didn't just say
yes and get it over with.
Imagine how they felt, how valued they felt.
Like, yeah.
He was willing. He the whole story of
Sira would be different.
The wallahi, the whole story that we know
about the
None of these had to happen. Like every
time I tell you stories as we go
along, of fighting and combat and people dying
and saying, and he just said yes back
then at this moment here. None of this
was necessary.
But then he would have been he would
have compromised
a basic Islamic value of the equality of
everyone
under the eyes of Allah Subhanahu wa ta'ala.
That no one has the right to ask
for someone else to not be present when
they are. No one gets to be treated
better than someone else because of some any
bloodline that they have or some background or
some wealth or no. Everyone has the exact
same value within our deen. And if you
have more value, it's because you have more
merit, it's because you work harder, it's because
you're bringing more to the table, you're carrying
more of the burden that's all.
Aside from that there's no there's no difference
between a and b and c and d
and regardless who they are.
I can only imagine the commitment in the
hearts of Bilal and Suhayb and Ammar and
all these all these people who had nothing
knowing that that's how the Prophet alaihis salaam
salaam that no.
And no one can ask and request their
removed for them to be removed or segregated
because no one can do that.
What's more beautiful than that in our deen?
And yet we don't practice this honestly.
Yeah. We don't do a very good job
in practicing that piece.
We don't value people properly.
And we we fall into a lot of
these, a lot of this.
We fall into a lot of it.
People
are treated better and differently because they have
certain backgrounds or certain,
which is why Masaijid, you know, I mean,
many many
aren't as full as they should be. Because
people don't feel valued when they come here.
You don't feel valued when they come here
so they don't come.
Can you blame them? Can I blame them?
Or am I to be blamed for them?
It's all about perspective.
It's all about how you see your role.
Can I blame them for not coming or
am I blamed because they don't come?
Because when they walk through the doors they
don't feel like they're equally valued and they
have the same weight and importance and significance.
So that their needs are equal to the
needs of everyone else.
That we're listening and watching and making sure
that we figure ways out to help them
as we do for others.
Because are people who feel more, they belong
more because they're more valued than others who
aren't. And
There are people who feel more they belong
more because they're more valued than others who
aren't. Maybe maybe we have to change the
way we function in massage.
Maybe you have to start valuing the people
that we have. The people that come through
the doors. The people who volunteer with you.
The people who actually attend what you're doing.
Make sure that they're hurt. Make sure that
you care. Take a minute to get to
know people.
Take a minute to get to know people
and make me see that make them feel
valued. This Masjid is not a Masjid that
is Masjid aren't owned by the people who
run it.
Khayla and I don't own this place.
You are just as much
you're just as responsible as we are
for how it functions.
You're responsible for making others feel welcome here
too. You're responsible for this space functioning properly
too.
This is the house of Allah Subhanahu Wa
Ta'ala.
You're responsible for how well it works just
as we are. We just took on the
rule and we're just we're just being held
accountable for it really, that's all it is.
But you're just irresponsible.
We're all gonna be asked about this aspect
of how we function communally. We all are.
And the Prophet alaihis and we'll have this
example to go back to from the sunnah.
From the Prophet alaihis salatu wa sallam's life.
When he was offered a way out.
A way out
of all of the misery.
I think about this this example often
because
I feel sometimes I listen to the story
I feel like how
how tired he must have been at that
point after 6 years of everything just failing.
Of just not having enough people or enough
followers, enough anything and he's offered a lifeline.
They're all there. They're all sitting in front
of them. They're all offering their deen.
They're already take shahada and be a part
of it. All he has to do is
make a small
adjustment that you could you could write off
as a I don't know, a logistic or
admin.
Yeah honey.
Change like something a small little No, because
he saw the essence of what was happening
here. You came to Islam feeling that you
shouldn't be sitting with these people.
You are not welcome in Islam with that
thought.
You are not welcome in this deen with
that thought in your mind. You take that
thought back and you come back without it
and then you can come to this deen.
You're not allowed to come here feeling that
someone is beneath you. You're not allowed to
enter this down feeling that someone is not
worthy to be in your presence. I'm sorry.
That's not going to happen.
You can give people's time. You can give
people segregated time to learn things, but they
were coming and asking for something specific. He
heard it
alaihis salatu wasalam. He saw it and he
said no.
And they got upset.
But who's weaker? Who's stronger here?
Who's coming and compromising everything they have? And
who is sitting there saying, just, you know,
just batting a 1,000? Right? Yeah. Nope.
Yeah, nope.
This one, nope, nothing. Every just kicking them
all back, nothing. You come as I want
it. You don't want a lamak.
I'm telling you.
Just
give me
Show me something physical. Nope. But year on
year, nope.
You're making us look really bad here. Can
we at least maybe talk about can you
just make a few adjustments? No. So just
don't make us sit with the poor. Nope.
You come as it is. Who's weak? Who's
strong? Sallallahu alaihi wa sallam.
Right? We just tell you like I start
to confuse you like these are the years
of him being weak alaihis salatu wa sallam
the Muslims. Yes, you know, we are the
years of the weakness of the Muslims
because they were never really weak.
They were never really weak.
A strong idea is never really weak.
A strong idea is never really weak.
It can go through a phase where it
doesn't have enough financial and social support but
it's never weak
ever. If it has someone who believes in
it, who carries it firmly in their hearts,
it's never weak.
Can you do feel that? Can you can
you live like that?
A life so such a
It's
a valuable thing. If you're able able to
feel that that
you are strong because the idea you carry,
the identity you have is strong
and that confidence
should carry you through this life
even if you don't have a lot of
money and you're not popular within the realms
of of no. Doesn't matter. You have that
idea. And when you listen to these stories
you start to wonder who had the upper
hand here. It was always him alayhis salatu
wa salaam. Even as he sat there and
they and they threw garbage at him, even
as they killed
and they tortured Binalay ur Rubah, they were
stronger because their idea was stronger because their
conviction
of their idea was stronger. So they were
stronger even though they laid there under the
rocks, even that they were being mistreated as
human beings, they were stronger
and that's what we have today.
The people of Gaza, they're stronger.
Yes, they're being buried under the rubble of
their own homes and killed, but they're stronger
because they believe
in they know what they believe in, and
they know who they are, and they know
the land, and they know themselves.
So they're stronger even as they're killed. As
everyone seems to stand against them, they're stronger
and that strength will shine through, and it's
shining through. And that strength
is inspiring an ummah.
And that strength is inspiring
a human race.
Because the other group, yes they have the
bombs, and they have the ruckus, and they
have, but they're weak because they're bankrupt intellectually.
They don't have an argument, and they don't
have a conviction, and their idea is weak,
and they know it.
So your idea is weak. You just throw
you just you just throw an a palm
and fire at it.
And yes, for a moment, they the people
have got the *, but they're not weak
and we're not weaker. And if you can
just realize that, if somehow the Muslims could
just
snap out of it and realize that you're
stronger. You have the strong idea,
then suddenly
the winds of change will start to blow.
It'll be something amazing when it happens. It'll
happen. I hope I live long enough to
see it, but when it happens it will
be amazing when it finally starts to blow
in that direction and we start to see,
yes, Haqq starts
has a voice now. There's there's strength behind
it. People aren't scared anymore. People aren't hiding
behind anything anymore.
They're not scared about what they're gonna lose
because they know that their idea is stronger.
I hope we can arrive at that point.
InshaAllah,
we continue next week an hour before Maghrib.
So, Maghrib is 8:30 something or 8
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