Adnan Rajeh – Seerah Halaqah- Episode 32
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AI: Transcript ©
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Today Insha'Allah Ta'ala we continue in this, with
the of the prophet alayhis salatu wasalam and
we
technically almost concluded the story of.
There are still a few more points I
need to make regarding this story in order
for it to be complete at least for
me.
The prophet
he Allah
during a very difficult year,
the 10th year of his Beata, 'Amul Khuzn,
the year of sorrow
would grant him, the most
magnificent journey
of any human being of all time. And
this journey would include his israel which will
go from Makkah to
and we talked to you about the symbolism
within that journey.
And then the journey of the ascent, the
ascension to the heavens in Mi'raj. Where the
prophet alaihis salatu was salam would would be
present would be exposed as he went through
one heaven after the other
to different prophets of Allah subhanahu wa ta'ala.
He would speak to Adam alayhi salam, he
would speak to Aisa and Yahya
then he would continue to ascend until he
reached a point where Jibreel alaihi salam was
no longer allowed to ascend
the area called Sidratul Muntaha.
And at that point Allah Subhanahu Wa Ta'ala
would speak to the Prophet alaihis salatu wa
salam as he spoke to Musa alaihis salatu
wa salam before him and he would be
exposed alaihis salatu wa salam at Sidratul Muntaha
to that which the Quran
doesn't even
articulate to us. It just says he was
smothered by whatever it was he was smothered
by. And even when the prophet alayhis salatu
wa sallam was later asked what exactly he
witnessed, he didn't he didn't have an answer
alayhis salatu wa sallam. He just said, it's
whatever I saw.
Being obligatory upon Muslims came from It was
which is the, you know, the value of
it. And
to begin with it was made
obligatory 50, 50 prayers.
And the Prophet
on his way down would come by Musa
who specifically
waited for him to ask him what exactly
his Umma, what is the Prophet alaihis salatu
wasallam's nation.
Received in terms of obligation when it comes
to prayer
or rituals and the prophet, alaihis salaam, would
tell him 50
and he would say it's way too difficult
to go back. So he'd go back a
couple of times alaihis salaam. Now, I told
you the story, you know, the story we
talked about last week. There was a few
points I wanted to kind of, just bring
to your attention within this story.
One of the one of the interesting aspects
here is that the prophet alaihis salatu wa
sallam yani went back
based on the advice of Musa alaihis salam
even though technically he could have easily not
taken that advice. Meaning the prophet alaihis salaam
received
this this advice and said,
And Musa alayhis salatu wa sallam is telling
him, I've tried people before you, I have
experience with human beings, this is not going
to work, Go back.
It makes him look alayhis salatu wa salam
as if he's a little bit naive that
you didn't think of this at the time.
Right?
Whenever you're
you're being pointed whenever someone is pointing out
to you, just something about a decision that
you made or a transaction that you just
had and maybe the fact that you need
to go back and revise it. Really, what
they're what they're also saying is that you
didn't pay attention to the fact that this
is not a very good deal. Right? Like,
they are offering you advice, but a lot
of people will will see that aspect or
that angle of things that this is,
you're kind of also pointing out that I'm
not as as attentive as you are or
not as
wise or experienced as you are.
And this is an in my opinion one
of the central parts of of his character,
alayhis salatu wa sallam, understanding him Where this
just wasn't
how he this is not how he was
at all. He he wasn't that type of
person.
He didn't feel whenever you offered him advice
that that was what was going on. That
you were there to,
yeah, I need to teach him or point
out how he wasn't paying attention. Because really
when I think about the story,
I I find so many easy comebacks.
Danny Musa is there to say, hey you
know, too difficult. Oh really?
So so you've been to Sidil Muntaha? No.
You haven't been there before? Oh.
So you haven't you haven't made it to
Sidil Muntaha before? Well you know that's that's
where I was. Maybe maybe next time before
you offer advice, you make sure that you've,
you've actually achieved the same
he the comeback from him, alisa, were were
many.
You understand what I'm trying to say? Like
when he's listening to Musa, alaihis salam, tell
him no no this is not a good
idea. Go back. Go back because where where
is he going back to? Like it's not
like he's
is it this is not
the prophet alaihis salatu wasalam was not speaking
to another person.
The prophet alaihis salatu wasalam was was yeah.
He spoke to Allah These
were commands that were given directly
by Allah Subhanahu Wa Ta'ala.
That on its own should be
I can't Allah Subhanahu Wa Ta'ala gave me
these and did you take your commandments back
when Allah Subhanahu Wa Ta'ala spoke to you?
You Musa. But he did. I mean that
there's all these reasons why the Prophet alaihis
salatu salam would have Yeah, and he just
just paused and told Musa alaihis salam, thank
you but no thank you. Yeah, I don't
But he didn't, he actually Imagine if he
didn't. Right? You know, the prophet alaihis salam
was too proud to take advice from someone
who maybe
from a prophetic perspective Musa alaihis salam yaniyib
is not, of the same status of the
prophet alayhi salaam. Right? They just prayed in
Masjid Al Aqsa a second ago and the
prophet was the imam. Just a few moments
ago. Musa alaihis salaam was in the 6th,
the sky the prophet alaihis salaam made 7th
a second ago. He went to Suraj al
Muntaha.
So how qualified is Musa to give the
prophet alaihis salaam advice? He is, I'm just
saying
how he could have looked at this differently
and how do you look at this differently?
What would have happened was that you and
I wouldn't be able to live,
right? There'll be no life every 26 minutes
you have to go get up and pray
you can sleep, you can eat, you can
get married, you can have a job there'll
be no it'd be impossible to have anything
functional because
20, 50 pairs a days is is just
it's it's impossible. Even if even if you're
scrunch
every 5 or 6 together, it's still gonna
be impossible to do.
And I find the symbolism in this story
because I have to be honest. The story
of Musa alaihis and I'm doing this could
have easily been omitted.
Just think about this, why did we need
this story at all?
The prophet alayhis salam ministered in the Muntaa
Allah Subhanahu Wa Ta'ala gave up bani bah,
obligated upon him 5 prayers and he came
back. Done.
Easy. I can tell you start telling you
about the importance of salah, which I will
in a moment. But no, this had to
happen. Why did this have to happen? Like
I don't like what was Allah subhanahu wa
ta'ala be incorrect?
Of course not. Hashalillah Subhanahu wa ta'ala. Right?
And then I when he actually says Subhanahu
wa ta'ala, once it's 5 and Musa 'alayhi
wa sallam is still arguing, go back, go
back ask for less maybe 4 or 3
or 1 or something. Allah Subhanahu Wa Ta'ala
will call upon the Prophet
and upon Musa. The only 2 prophets who
ever spoke to Allah will call upon them
and he would say,
Yes. There are 5 in the number of
rakaat you pray, 50 in the ajr because
of Hasana.
Alright?
My my word from now on will not
be changed. So the prophet alaihi sallam and
Musa understood, okay, we're done. We we don't
go back. You can't go back again. But
we didn't need this really unless there's something
in the story, Yani, for us to learn
from and there are many things.
Aside from learning Fatihaani to love Musa alaihi
salaam and the importance
of of taking interest in other people's destinies
and other people's matters when you have something,
you know, a value to offer, when you
have some experience and wisdom, you know, kind
of it's okay to be a little bit
nosy and busy. Yeah. And and and,
interfering and stand there and say, no. No.
I I I I walked this before. I
have to give you my my peace I
just it's going to help you.
But also really
it's it's it's appreciating the prophet alaihis salatu
wa sallam's humbleness, his humility
and his
healthy perspective
that he he didn't
he didn't have any of those feelings of
when Musa spoke to him. He didn't feel
he didn't feel that Musa, alaihisatt, was out
of out of, Hanifa, placed talking to him
and and giving him that advice. He didn't
feel that maybe, you know,
if he did
this is what I'm trying to get to.
If he did if he felt too proud
to go back after Musa, alayhis salaam pointed
out to him that this was probably a
bad and and this is not going to
work. You need to ask for less. It
didn't occur to him alayhis salaahu alayhi wasalam.
It didn't.
Let me be very honest. It didn't occur
to him. He didn't he didn't say anything
to Allah. Musa is saying you're wrong.
You you have to go back and ask
for takfif. This is not going to work.
So he in a in a sense he's
he's pointing out that prophet alaihis salam missed
something. Wasn't as attentive as he should have
been. He's not thinking any straight about stuff.
If he if he became if he was
proud alaihis salami for a moment and said
no no. I know what I'm doing. Allah
Subhanahu spoke to me. I went to sit
at the Muntaha for this by the way.
You've never been there before. So I don't
know what based on what you're giving me
this advice. Like
if he would, if he felt that at
all, right? Imagine our lives.
I think within that there is this
gem
of a of a learning point and of
a teaching point here. That's the moment you
are too proud
to take advice from someone,
you suffer and a lot other people that
you don't know about will suffer too. Like
the moment you feel too proud to to
take advice from someone who's offering it to
you, who has expertise and has experience
because of maybe the fact that you don't
want to look bad or you feel you're
a bit, you know, for whatever reason for
whatever reason it may be. The moment you
feel that, you suffer and others suffer too.
And this is the
the the moral of the story. I cannot,
for the life of me, think of an
an a better moral or another one really
in this story. Is that the Prophet alaihis
salam in order for us to have a
functional life, in order for our lives to
be functional, so we can we pray only
5 times a day. We're not we're not
doing
10 or 15 or 25 or 50.
He had to be someone who was willing
to take advice from someone else
who may not be at the same level
as him.
Not at the same level as his level.
He had to he had to be willing.
He had to he had to have the
personality
that would allow him to take advice from
someone. Right?
And I think there is a, a message.
Yeah. There's a message in that for all
of us because we we need to learn
this. We we absolutely as Muslims need to
learn this piece.
We need to learn
to be able to take advice when it's
offered to us, even though maybe the person
was offering it to us is not as
accomplished as we are or maybe not at
the same level or maybe doesn't have as
much, you know, any experience or as as
wisdom or as much as many certificates or
as whatever.
The ability just to take
advice from people.
You know what happens every time I tell
this story?
People come to me with advice.
They don't learn the moral of the story.
Right? I tell them this and there I
thought is then we'll come up to the
Sheikh and give them advice. No. No. The
moral of the story is for you to
be able to take advice.
I take that moral for myself. When you
listen to me, you take that moral for
yourself. I'm not inviting you to come and
give me advice out there every time you
feel you don't like something. That's not the
moral of the story.
However,
I should be someone who is capable of
accepting advice when it's offered to me and
taking it, You hariba
and taking it to heart and actually benefiting
from it. But the moral of the story
for you is for you to be able
to do that.
Is for you to be able to do
that, to accept advice.
If you listen to the story and you're
feeling that now the Shaykh explained that we
should all expect accept advice, so I'm gonna
go around and give everybody advice then then
you have you have basically exempted yourself from
the moral of the story.
You're like, I I know that's not I
am the person who has all the good
advice. I'm just waiting everyone to for everyone
to become those who will accept advice. So
I can go and give them all all
of my great advice. You haven't learned anything
here. You didn't even learn what the story
is teaching.
I watch this every time. I'm doing I
this is the this is the 8th time
I've done sealant, the 4th time in this
5th time in the city.
Every time I tell this story, at least
a few people come up with some piece
of advice. Right? And I and I and
I listened to the guy, SubhanAllah. They didn't
get the idea. I'll take the advice, but
they didn't get the idea. They didn't understand
what was what this what this,
incident in this hadith of the Prophet alaihis
salaam is actually teaching us, is the ability
to accept it. Because Habibak had
he not had the mentality, the perspective, the
mindset, the humility, the humbleness, the
integrity to to accept advice
and then act on it when he felt
that maybe I missed something here, then imagine
the suffering of this
ummah.
And I can't think of a better you
know, if you ever wanna talk about advice,
there is your story.
You can never
you you cannot talk this one. You can't
trump this story in terms of the effect
of accepting advice. Yeah. I mean, in in
in in any given situation below Tata Adam.
And I love that story for for that
reason.
Let's talk about this for a second.
We we can't I can't move on with
a with a clear,
conscience really Without
taking a moment and just pointing out what
was revealed
in the 7th heaven or beyond the 7th
heaven.
All of the obligations we have in our
deen, all of them.
Bizaqa and siyam and hajjinn, birul walidayen and
jihad and everything else you want. You know
about our deen. All of these rulings, all
of these obligations
were revealed to the prophet alaihis salaam when
he was nice and comfy here on earth.
Right? Jibreel alaihis salam made the journey and
he spoke to him here.
Salah brothers and sisters specifically salah. Jibreel was
not the one who brought him this revelation.
Salah was not cut was not done, you
know, via medium. Jibril alaihis salam that's his
job. His job is to come with revelation
bring the Quran and bring the teachings to
the prophet alaihis salatu wassalam. That's his job.
When it came to salah specifically, Allah Subhanahu
Wa Ta'ala did not want Jibreel to be
the medium and he didn't want it to
happen here on earth. He called the Prophet
up to the heavens. He brought him up
to the 7th heaven, and then he brought
him a few steps further to where
no creature had ever set foot before. No
one before him alaihis salatu wa sallam and
no one after him. And then he spoke
to the Prophet alaihis salatu wa sallam, kifahan,
meaning directly with no medium, and he gave
the Prophet alaihis salatu wa sallam the obligation
of prayer, and he started it with being
50, and then he brought it down to
5, so that we are thankful for the
5.
So you're thankful for 5 after the story,
you're like, Oh, it's only 5. Alhamdulillah,
amazing. No problem. 5 I can do. 50
is not an option. I can't do 15.
So when someone's actually complaining of 5 in
your household, sit them down and say, you
know, you don't get it. Do you understand?
There were supposed to be 50. 50 of
them.
We're down to 5, this is It's all
about expectations in life. If you're expecting to
do 0, 5 is a huge number. If
you're expecting to do 50, then 5 is
a walk in the park. It's all how
you're, you know, you're it's how your brain
functions. So whatever you look at. So the
Allah Subhanahu Wa Ta'ala gave the prophet, alaihis
salam, this obligation, this ritual.
You know, not I can't say if it's
sama is sabi'ah because it wasn't there. It
was in a in a in a space
that was beyond that, that we don't understand,
that we don't even know what it was.
The scholars in in the of tafsir, and
I love this till today,
One of the tafasir, one of the explanation
of
Remember I talked about this last time I
said, Allah subhanahu wa ta'ala said
that the siddra or that area was smothered,
buying whatever it was smothered by. Some of
the scholars say, mayorksha here is one of
the one of the explanations is the obligation
of prayer, meaning the communication of prayer being
obligated from that moment forward
Here's a reasonable a reasonable explanation.
You can't deny ever that salah is the
main pillar of rituals within our deen.
It is the most important of all of
the rituals that we have in Islam.
We don't have another
act of worship where if you leave it,
if you stop doing it and you don't
have a good reason for stopping doing it,
that the scholars have argued whether you're still
Muslim or not.
Right? We don't have another one. Like all
of the other
pillars of Islam and all the other obligations
and rulings, if you don't do them you're
wrong for not doing them, you're still Muslim.
When it came to salah
they argued.
Some scholars are like, no. No. If he's
not praying, no no reason.
There's no actual
Yeah.
They argued that they they're not Muslim anymore.
Like, they they left Islam by doing this.
This is the only pillar that we have
that has that argument attached to it. I'm
not here to say if it's a right
argument or wrong argument. That's not my point.
My point is that that this pillar has
that argument attached to it. This tells you
to what degree scholars hold it in higher
regards but this is something that is of
that that level of importance that if you
decide that you're not going to sali, you're
not gonna perform your 5 prayers there's a
reasonable amount of scholars who say, yeah. You're
you're not really Muslim anymore.
And I think that's
reasonable, like, a a reasonable
it's it's a reasonable
cause for you to to rethink how you're
gonna look at this whole thing? Sometimes I
get asked this question. Like, Sheikh, I I
you know, 50 for 10 years when I'm
younger, I never I didn't pray.
They're Muslim converts and rebivers. They don't have
to obviously even ask this question. But someone
who's Muslim, he's like do I make up
for 10, 15 years? If you go to
the books of fif'r, you'll find most scholars
say, yeah you should make them up. I
don't. I say no. No. Don't don't make
up what happened before. I I think if
you didn't pray for 10:15 years then those
10:15 years you weren't really Muslim.
It's like you just you did tawba and
accepted Islam new. That's how we look at
it. So don't make it rain. Just do
just learn learn to do your sunnahs and
your qiyamalayl and stick to it. Because if
I tell you to make it up for
it, you're probably not gonna you're gonna stop
praying altogether because
no one can make up for 10 15
years worth of salah. But the way I
look at it is that you probably just
for 10 15 years you didn't pray at
all. Yeah. You're probably really a part of
this the ummah or deen altogether because this
is the main pillar. This is the main
pillar of Islam. You can struggle with it.
You can find it difficult. You can, you
know, but but it but, yeah, but but
it's essentialness within our deen is undeniable. It's
undeniable.
It is a relationship with Allah Subhanahu Wa
Ta'ala. I might one of my teachers would
say that your salah is like the, the
platter that you hold all of your good
deeds on. The bigger it is the more
good deeds you can hold. The smaller it
is the less good deeds you can fit
on it.
And so so let's say you do a
lot of sadaqah and bir and jihad and
whatever. You're all these good deeds. You're gonna
carry them on a platter. You can't carry
them all in your hands. This is his
way he looks at it. So you can't
you have to have a platter like a
Sidhar, right? Like something to apply to carry
it. Well, if it's small, they can only
carry a couple of these and the rest
are gonna be thrown away. If it's big,
you can put as many things as you
want on it. So, that's your salah. Your
salah is what allows you to carry your
good deeds, your murkiyama. Allah Subhanahu Wa Ta'ala,
the first thing he looks at after blood.
Meaning, after if your if your hands are
are again, if your hands are in blood,
meaning you've caused people's death
directly or indirectly, that's the first thing Allah
takes care of you.
Right after that, when it comes to your
personal
judgment, the first aspect that you're going to
be looked at is your salah. Did they
pray?
Yes. Alright. We move on. No.
We stop.
We stop.
We don't have to continue anymore.
This is for Muslims, We stop. Don't move
anymore.
Because whatever else you were doing, I'm not
too interested. It's it's it's as if Allah
subhanahu wa'ala is saying, what else whatever else
you did, I'm not too interested in it.
If you weren't praying,
then, it doesn't matter. But I did yeah.
I know. Good for you. I don't care.
You need I don't benefit from the stuff
that you do. Like I don't take anything
for away from it, Jenny. Whatever good deeds
you did and helped other people, great. But
you didn't pray, I'm not interested. Because prayer
is your relationship with Allah Subhanahu Wa Ta'ala.
Prayer is your relationship with Allah Subhanahu Wa
Ta'ala. If you did good deeds with no
interest of any relationship with Allah Subhanahu Wa
Ta'ala, you don't wanna speak to him. He
is telling you, come meet me. Come meet
me 5 times a day. Meet the boss
5 times a day, meet and speak to
Allah
Stay in touch with me all throughout your
day. As you do your good deeds, as
you struggle, as you fail, as you succeed,
as you get as you come closer, as
you drift further, whatever it is you're doing
come, come and check-in with me.
And he is the king of kings Subhanahu
Wa Ta'ala, the creator, creator of the cosmos
and the earth. And you're like, no. I'm
good.
I'm good. I don't want I don't want
to talk to
you. I don't want to talk to you.
No. I need to speak. I want to
speak to you. No. I don't want to.
I'm too busy. I don't want to. I
don't want to have a meeting with you.
Why would you expect Yomul Khayama for there
to be anything waiting?
Like based on what are we expecting? Some
does someone come to Allah Subhanahu Wa Ta'ala
expects reward when he asked you for
when he offered you the opportunity of communication
with him Subhanahu Wa Ta'ala in connection and
you said, I I don't want it. I
don't I don't want I don't wanna speak
to
you.
No, I I don't want. Come speak to
me, my servant. No, I'm good. I'm good.
I do I I have I have better
things to do,
SubhanAllah.
That when you don't pray that's what you're
saying.
You're offered a meeting with the king of
kings and he's like, I I don't I
don't need it. I I I don't need
to have this.
And once you say that to him subhanahu
wa ta'ala, he's not interested in your good
deeds. You don't want a relationship. You don't
want to talk. You don't want to explain
and make dua or supplicate or you don't
wanna do any of that stuff? You have
no interest in the relationship with Allah subhanahu
wa ta'ala with the almighty? Then really whatever
it is you do in your life,
find someone else to give you a reward
for it.
And that's the the this is the importance
of salah. You can't you absolutely can't miss
your prayers. This goes specifically for
my younger brothers and sisters who are listening.
Be careful in your life.
Be careful as you grow up, as you
go through life.
I mean,
you you will be pulled away
by people and by your job and and
and by just life itself and the busyness
of it. You'll be pulled away from from
doing your salah.
Never allow anything to come between you and
your prayer.
Right? It it doesn't take much. Like how
long is salah salah? A couple of minutes.
It's a couple of minutes throughout the day.
It's no big deal.
Yeah. If you if you plan your day
appropriately, you make wudu in the morning, put
your, you know, proper socks on,
take 5 3, 4, 5 minutes, 6 minutes
to It's not that hard. I take out
in the
winter, if you're at school or at work,
I pray about
work. Like I literally have to pray all
4 before I all 3 before I can
get home.
Take the time and pray. And if you
don't find
any joy in doing it
then you that should be something that is
concerning to you. Like if you pray, if
you do your salah and you find nothing
in this like you are not there's no
benefit in this at all for you. There's
no meaning. It's not meaningful to you in
any form or manner. It's just Then that
should be something concerning to you because that's
not how salah is supposed to be. Salah
is not supposed to be a burden.
Like there's a lot of burdens in our
lives. Salah is not supposed to be a
burden. The way Allah Subhanahu Wa Ta'ala spoke
about salah to the Prophet alaihi salatu wa
sama was the opposite.
O prophet or or Muslim or the one
who called upon his wife to cover him
up when he was scared running down that
mountain that night.
Yeah. Pray at night.
Most of it except a little bit of
it, so you can sleep. Half of it.
Less than half. Oh, it's a little bit
more than half. Whatever you want, something within
that range.
Read the Quran well.
Why?
Indeed we're going to bestow upon you a
heavy message. If you're gonna be able to
carry this heavy message, you have to have
that connection.
Your relationship with Allah subhanahu wa ta'ala has
to be powerful.
It's what allows you to continue.
It will allow it is what allows you
to con to continue to walk the walk
and to climb the mountain and
to persevere
as as as all these obstacles and as
life throws you all these curve balls, what
allows you to continue
to move forward is your connection to Allah
Subhanahu Wa Ta'ala and the serenity and the
tranquility and the closeness and the khushur that
you find in your salah. We're not finding
that in salah then you have to revise
how you're doing it.
You have to it's not it's not supposed
to be a burden. It's supposed to be
think about this for a moment.
Who wakes up in the middle of the
night
to speak to someone?
Right? Who goes to sleep and then wakes
up in the middle of the night to
have a conversation?
Lovers. Right? 2 people in love will do
that. 2 people in love will make up
wake up in the little of the night
to speak to one another.
That's the only that's the only example I
can think of. Like the only time you
would do it voluntarily
outside of being forced to do it is
if you are absolutely in love with someone
and you want to wake up in the
middle of the night to check up on
them and tell them that you did. This
is what fajal is.
It's Asadullah Fajr is. You wake up where
everyone else is asleep and you go to
him Subhanahu Wa Ta'ala. At a time where
you would prefer to be doing nothing else
but sleeping.
Right? And you go to Allah and and
and some people get up and they walk,
in in in in in dark quiet cold
roads
because they want to go and speak to
him Subhanu wa Ta'ala in his house.
You understand the value of this and the
beauty of what I'm describing to you. This
is the relationship he's looking for Subhanu wa
Ta'ala. He's not this is this is what
it's about. This is what it's based on.
It's not anything else. Anything else if you
any other way of seeing it is wrong.
Any other way of seeing it is just
wrong. And this is what it is.
He bestowed
this obligation upon the prophet alaihis salatu wasallam
peace
in a position where no one in a
place no one had ever been before. He
spoke to the prophet alaihi sallam directly.
Why? So the prophet alaihi salsam could carry
this obligation to you and I
so that we would actually
perform it appropriately and take it seriously because
it's an opportunity
to speak to Allah subhanahu, to stay connected
to Allah subhanahu throughout your day. And I
think it's something that we should invest
more time and more energy as as adults
even in learning how to do it appropriately
so that our children can do it appropriately
as well. Your child will only pray as
well as he sees you do it.
That's the fact of the matter. Like, your
your child will only
learn to pray as well as he sees
you do it. And the more he sees
you do it and the more he the
more your child sees you pray your salawat
with with clarity and with focus and with
and
with the sunnah then
that's what that's what their limits is whatever
limit you've you've drawn out for yourself.
That's what I wanna say, Bolzulah.
I wanted to share with you this, this,
surah. Some scholars say that this surah was
revealed after Isra'a Al Mi'raj.
Most of them that it is that it
happened before,
but there are some who pointed out that
it happened right there. And I, you know,
I I took that piece of information when
I was studying arul al Quran. I took
it with very little interest in it because
it didn't really matter to me. And then
when I studied this, you know in Muwad
a little bit more deeply,
it occurred that this is actually
this is this is a very interesting and
intriguing point that Surat al Asr was revealed
after this if it actually was
perfect. Why? Because what does Surat al Asr
teach you? Surat al Asr teaches you the
value of time. Right? It makes a,
the oath is by time. Well, also not
salat al Azul but by al Azul as
in time. So it takes an oath of
by time, I swear by time. Inna al
insan alabiqusr indeed the human being is in
a state of constant loss. Of what?
Of time. Right? So it's, you know, the
connection with the Quran is very good,
And then he gives it gives an exception.
It's up those who believe and they perform
the deeds Allah Subhanahu Wa Ta'ala commanded them
to perform. So they are living life with
clear objective and they're walking down the proper
path.
And then 2 things,
And then they advise one another regarding what
is worth living for,
and what is worth dying for. Haakal sabrut.
Those are that's what they are. Right? What's
worth haak dying for and sabrut living for.
These are the 2 things that you have.
So you give each other advice.
I use it I always call this surah
the surah of mentorship.
Because that's what mentorship is. Mentorship is the
relationship where the 2 people are benefiting from
one another. 1 probably more than the other,
but they're both learning from each other. The
mentee is taking the wisdom of the mentor
and the mentor is using
this relationship to increase the depth of his
understanding of of the of the topic that
they are working on together. Because the more
you teach it and the more you hear
people complain about it, the more you understand
it it in more
depth. And it's the perfect Yeah. The timing
is perfect because that's exactly what the Prophet
alaihis salatu was salam was offered in Mi'raj.
He was offered mentorship.
He was offered the opportunity to speak to
Adam and to Yusuf and to Yahya and
to Issa and to Harun and to Musa
and to Idris. Why? Because he needed mentors.
He needed people and then he spoke to
Ibrahim alaihis salam who was
in his mind, in his understanding of things
as Allah Subhanahu Wa Ta'ala portrayed him for
him, his actual mentor.
And had the Prophet alaihis salam not understood
this concept, then he wouldn't have listened to
Musa alaihis salam and we would be in
the trouble.
So this surah was revealed at that perfect
timing
of loss you win time
when when there is in a back and
forth relationship
of gaining knowledge, of sharing experiences, of sharing
wisdom, of talking about things that matter in
life, you win time instead of losing it,
instead of I walking down this path and
coming back and saying, I the dead end,
and you just keep
No.
Listen. I I walked. Wallah is a waste
of time. You're gonna it's a dead end.
Think about this, you know, simplistically in a
in a literal manner. And if we're lost
somewhere and I walked down one path and
came back and told you, Yeah, there's a
dead end here. And you went anyways. It's
a silly thing. And now, we all have
to sit down and wait for you to
come back. Even though I just told you,
I just came from the same direction, there's
a dead end. You could have one time
if you just didn't go down there and
went in a different direction.
Well, life is like that. That's how life
works. The Prophet alaihis salatu wasalam, instead of
reinventing the wheel, Youani for the next 13
years, he got to meet all of the
masters of the trade. He got to speak
to these to the prophets and the messengers
who who walked a lot of the path
who who walked similar paths to the one
he was going to walk or has or
was already walking. We got to hear from
the madam alaihis salawat wa sallam and that
won him time. In my one of the
questions is this is a yeah and interesting
Is how did the prophet
get what he got done in 23 years?
You have no idea how short of a
of a of a period of time that
is. Like, 23 years, well, life is nothing.
It really is. Yeah. And and the first
maybe
6 or 7 years were very
non productive. Actually, up to this moment, it's
still very non productive. Like 10 years in,
he barely has 300 Muslims, 350 Muslims. That's
a very low number.
We're 2,000,000,000 today to put that in perspective.
Yeah. I mean, this is well, I I
don't know if we fully understand what we're
talking about here.
The the number the the the change is
is
how does it that he got
when you when you there's a,
one line you can go and you can
look at,
how
the world, especially the old world, when talking
about Mesopotamia and, you know, or Northern Africa
and Europe, the different empires that ruled the
world. And they do it in a time
lapsed manner.
So every second
is like
a maybe a 100 years or so. So
you just see and every empire has a
color. So you have like the Roman empire
and red and the Persian and and and
and and dark blue and and and you
see all these and and and then the
you have you have dates down and and
the the timer is moving, and you see
all these colors slowly moving, and then this
color taking over here, and then this color
take over here. And then splat green.
Just like this. Like it's like someone slapped
you in the face. Like there's nothing. It's
just splat green and the green everywhere. Yeltief?
What happened? And you go back again because
everything
when it came to empires and civilization takes
takes a 100 years, 200 years, 200 years
to move.
23 years of his life, alaihis salazar, 15
on top and Islam went from Mecca to
3 continents.
Like in the time of Uthman,
was was just 15 years after he passed
away alaihis salatu wa sallam, Islam was in
3 separate continents. It was all across Northern
Africa, across parts of Europe, and all of
Western Asia, and the whole Peninsula, the Arabic
Peninsula.
So when you're watching this time lapse, I
I Every year, I say I'm gonna put
it up here and I forget to do
it. But you know, you can look it
up online. It's not that hard. It's just
these slow movements of different empires in the
green,
and it just stays there for a long
time. It moves around for a while, but
the development of it is something historically almost
never seen.
And I and the question why did that
happen? What if this is one of the
answers I have to offer you. Is that
the Prophet alaihis salatu wa sallam won a
lot of time. Is this surah here?
He won a bunch of time. He went
and spoke to the Prophets.
Each
nebbih he spoke to won him a couple
of decades
of wasted energy on something that wasn't going
to work. Because you can only try what
you, you know, what what you can try.
If I don't know, like, how how do
I help this population of people? Well, I
don't know. I'll try this. I'll try that.
I'll keep on trying things until something works
and then I'll stick to it. So, Prophet
Ali insisted of doing that, he spoke to
people. When you look at his life in
Medina,
there's a lot
more structure to his choices, alayhis salatu wasalam.
If that makes sense to you. In Mecca,
alayhis salatu
wasalam, he would come up with ideas. You're
gonna see. Right after this story, he's gonna
try something very out of the box. It's
gonna take a couple of years for it
to work. But then in Medina, you're gonna
find all this structure because he asked all
the questions he need to ask. He spoke
to them all. He spoke to Harun. He
spoke to Musa. He spoke to Ibrahim. He
spoke to Yusuf. People who ruled foreign lands.
People who took care of finance, people who
spoke to very different and difficult individuals, although
it's who managed Munafiqeen, those who managed other
faiths. So he knew what he was doing.
So, he one time So, his story alayhis
salatu wa sallam was shorter. It didn't need
to be a 100 years for it to
work out. You think about Nuh alaihis salam,
he spent what? A millennium talking to people?
Yeah. A lot of the other prophets spent
80, 90 years doing their dawah.
23 years alaihis salatu wa salam.
That's it.
And those 23 years were enough to change
change the world.
They did. Like the the world today is
different because of
because of what he did alaihis salatu wa
sain.
I think there's something there worth, I think
worth, thinking about.
Alright.
So here's the real here's the real question.
Came back.
Right.
Barak took him took him back
to to where he was sleeping in front
of the Kaaba and then he wakes up.
See all this is nice. Everything I told
you, the whole story you enjoyed it. It's
fun.
But now here now now comes real life.
He asked us get up in the morning
and tell people about this.
He was very hesitant, alayhis salatu wa sama,
to say anything.
He was very hesitant, and there's, like, narrations
where he he didn't know if he should
say it. How is he going to explain
this to people? What is he going to
say? I went
overnight
to and then the heavens and then came
back and
I still managed to get a a good
night's sleep.
I still managed to get reasonable sleep at
night. How is he going to say this?
Who's who's it? Like if I if you
told me this today, I wouldn't believe you.
And we have jets and we have, Yani,
different,
I mean, if you if you have a
private jet, you can get you from Mecca
to Medina, you can get in a couple
of hours, Yani, or the
the the Aqsaan back again. But this is
back when, you know, the fastest thing, the
fastest,
method of transportation was a camel or a
horse.
So it would take a couple of months
to get, the the the,
to Jerusalem and a couple of months to
get back. So So he has to go
up in the morning. He has to say
this alayhi salawat wa sallam. So the prophet
alayhi salawat wa sallam would would talk about
this
to some of the sahaba
and Abu Jahl would hear about it.
So Abu Jahl would come and say I
heard like he he wants to verify this
rumor that I heard. I heard you went.
Came back and the prophet
said yes.
And
you're willing to tell people about this?
He said, yes. Come on. Just hold
on. One moment, please. Perfect. Finally, he's going
finally, the the blow he was looking for,
Abu Jahl. The blow he's looking for and
the Prophet alaihis salam is not gonna finally
say something and make Assalaq that makes no
sense, no one will believe him and it's
gonna make it it's ridiculous. This is not
a thing. The only time we have in
all of Sirah all of Sirah
documentation
of someone
leaving Islam
because of an incident
was was this
one. It's the only time.
There are a few people who are Muslim
at the time who once they heard the
story they left.
There There are few people. It's in the
books of Silas. You can read it. You'll
find. A few Muslims who heard it and
they couldn't they couldn't, they couldn't accept it.
So, this was a big deal. Just to
understand that this was hard to it was
not as simple of manner. So, they go
he goes and he gather his people for
the prophet alaihis salatu wa sallam to to
tell him that because he has to tell
he has he has to explain how to
explain how to explain this is what happened.
This is where he went. This is what
he saw. This was what I was told.
This is what I was taught. Yes. He
cannot This is why he cannot hold this
back.
Would you have believed him alayhis salaam?
So this is, I put this this is
based on my khutbah today. Right? You don't
know if you would have believed him or
not. All you can say is inshallah inshallah
I would have believed him. That's the that's
the best thing you can say. You can't
say anything else. But you don't know. You
don't know because the hypothetical doesn't allow you
to. Right? Allah subhanahu wa ta'ala knows if
you would or you wouldn't.
Allah subhanahu wa ta'ala knows if you're back
then whether you would or you wouldn't.
He knows
because you're living the best thing you could
do is live a life that will bring
you close as close as possible to being
someone who would have. That's that's all you
can do really.
Abu Bakr alai radiallahu anhu was not
in Mecca at the time. He was on
a journey.
And Abuja is having a riot with this.
This is this is him in on cloud
9. He's having this is great. It's absolutely
amazing. He's never seen anyone of the Muslims
ever walk away from Islam. He's never seen
someone walk away from Islam. This is the
first time he's seen it. It's amazing because
this story is just impossible. So he's waiting.
He's telling everybody he sees. Listen
what your friend is saying.
He claimed,
That he went to, Alakswah and he came
back in 1 night.
If he said this, then he is then
he is truthful.
So he asked
him
how.
And I believe in him more than this.
He he I I believe that Allah Subhanahu
Wa Ta'ala sends Jibril to communicate with him.
I'm gonna have a problem with him going
to 1, to 1 part of the earth
and coming back again.
And this logic of Ubakaar is a logic
that was later on built upon by the
scholars of of Tawhid and Akhida and Ardeen
That you What you're going to question
has to
be something that you have not believed
something equivalent to
or more or
more difficult.
If you already believe something more difficult, then
you can't question something that's less difficult. Right?
I can't question, or how did you go
to the miznaqsa?
You're accepting that Allah Subhanahu Wa Ta'ala is
communicating with him through Jibreel.
Why is this difficult?
If that's okay, then this is much simple.
If the creator of the heavens and the
earth wants to take it from this other,
it's fine. If you've accepted the first one,
then the second one is not a problem
for you at all. It's it's only when
you don't understand what it is that you're
buying into that these things become problematic.
They started to question him
about this. So
Allah
as the prophet
tells him, The
prophet as I said, Allah subhanahu wa ta'ala
put in front of my eyes. I could
see it as I was talking to people.
They asked him, there are people there are
people who went to Jerusalem and know what
the S Mosque looks like, and he started
out of his salami describing
to them exactly what it looked like, the
color of the walls, the the how big
the door was, where it was, how the
Masjid was. Even though he only saw it
for a very short period of time during
that night in the middle of the night,
but Allah
gave him the visuals of Al Aqsa and
he was describing it
to these people. And then
he describes to them something different. He tells
them, and by the way, on my way
back, I saw the carap the so and
so caravan
led by Furan,
and I saw that they have lost 2
camels. They were dead and they were taking
the stuff off the camels and putting them
on the other camels.
And by the time that a few a
few days ago the the caravan came back
and they asked them and that exactly as
he said alayhi salatu wa salaam.
Abu Jahl, and he got beaten. He said,
this is your this is your sorcery, Muhammad.
How how you know all this stuff and
how you saw this? I don't know how
you saw it. Because he was he was
bargaining on this being the final blow. Khalafs
you're you're making you're saying something that's impossible
to believe.
What was going to happen now?
At the end of year 10.
Well actually let's talk about this first because
I think this is.
These verses were revealed to the prophet alaihis
salatu alaihis salatu alaihis salam on his way
back from Al Mi'raj.
Jibreel alaihis salam who brought him back
gave him these verses on his way back.
These are for us as Muslims the equivalent
of the 10 commandments.
When Musa alaihis salam went and met Allah
Subhanahu Wa Ta'ala or spoke to Allah in
Jabal Turi, he came back with the 10
commandments with him, right? That the you know,
which is within in the Torah, which is
what he teaches
his people. The prophet alayhis salatu wa sallam
didn't just come back with the obligation of
salah.
He also came back with these verses
from Surat al Iswa,
which is the appropriate place for these Surah
these these verses to be from within the
story. So, when he came back to his
people, he came back with the Muslims version
of what the 10 commandments are.
If you go through these verses, you find
them verses that just one commandment
So all these verses that one command after
the other starting with the Oneness of Allah
subhanahu wa ta'ala, worshiping Allah. The second is
your parents,
is being the best version of yourself with
your parents
and not even saying to them. Not even
a word that is almost
unaudible.
There's no there's no sound in it. It's
just air.
It's just air coming out. It's not it's
not even it's not even something that could
be heard. You could you could do it
under your breath and no one really hear
it. Don't even do that and make dua
for them and remember the fact that you
are who you are because of the efforts
and the time that they spent and they
put within you, put in you for you
to be that person.
And give Dal kurba aadi Dal kurba haqqah.
Make sure that you give your your relatives
the rights that they are owed of silatrahim
and of of of of miraath. Whether it's
your you know, strengthening the the relations of
kin or if they are deserving of of
a certain degree of of inheritance.
Has a right upon you, you have to
offer
the person who's a refugee or the person
who has nowhere to go.
And don't throw away your money. And do
not be extravagant with your wealth and misuse
it and use it in places where it
shouldn't be used.
Don't be cheap and and stingy.
Don't throw it away without any
without wisdom. And then you sit there for
the rest of your life you anib, pondering
where your money went in in in a
state
of regret.
Don't murder your children.
And Qatil is not specifically even killing them.
Qatil is also
to harm them and take away their ability
to grow and become who they that's killing
someone.
If you deprive someone from a proper education,
if you deprive them of love, and you
deprive them of experiences
and opportunities, then you're killing them.
Sometimes in Arabic they say,
They say, Take away someone's life and don't
take away their livelihood.
Because there's more than one way to kill
someone.
All of these commands and stay away from
zina and do not commit murder and don't
take the wealth of the yateem.
All of these commit these these are they're
very similar to the commands that Musa alaihis
salam kiyali received. And this is a Maqi
Surah.
One of the earliest times within his life
alaihi salaam his prophecy
where the Quran came with commands
that have
specific Oh, yeah. He has some have some
fiqh to it. Because fiqh was was amend
anything. Concept of fiqh came in Medina, rulings
and jurisprudence and all that was a Medina
thing. Mecca was all principles and values and
and iman and perseverance that was that was
Mecca And then now, no you have you
have a Here's some rules.
Here's some rules that you and the people
with you have to live by. You guys
can't don't don't don't cause any of these.
And
when you
weigh things in buying and selling then do
it appropriately
and be fair, be balanced. Wazinu bill kistaa
as in mustaqim. Make sure that you're that
you're you're balanced in what you're doing. You're
not cheating anyone, you're not corrupt in your
in your finances.
And
don't
speak about things that you don't understand.
This is one of the commandments.
If you don't
know what you're It's common sense.
It's common sense, but it's not as common
as as it should be. So I just
call it sense because it's not common anymore.
If you don't know what you're talking about,
don't talk about it.
Don't You don't have to put your hat
in every ring. If you don't know anything
about this, keep your hat on your head,
Yaqim. Someone who knows what they're talking about
will come and talk about it. You don't
have to, you know, Your opinion does not
have to exist in every realm.
It's okay for you to keep your opinion
to yourself every once in a while. It's
okay for even to just, you know pin
it. Just put it aside and wait until
you know what you're talking about. Wana taqafoo.
Al kifaya is is following up with things.
Ma'ari say,
don't go into something you don't have any
knowledge of.
Your hearing and your eyesight and your consciousness,
your fu'a. You'll be asked about that.
You'll be asked about it. You'll be asked
about what you understood
and then what you said,
What you learned, and then what you spread,
and what you didn't understand, and what you
didn't learn, and what Be careful about this,
it's a problem.
And don't walk on this earth with vanity
and arrogance. That's what maraha means. Don't walk
this earth with vanity and arrogance. You cannot
You are not stronger than the earth, so
you can't break it with your foot, and
you're not gonna be
taller than than the mountains. You're not you're
not as big, you're small, you're puny. You
may make something big, but you're small.
As a human being, we're very fragile.
People watch so many movies these days.
Well, they watch so many movies and you
see, you know, all these explosions happening in
the hero always somehow just has, like, a
scratch on his forehead and maybe a few
stitches on his face. You don't you don't
understand.
Ask them about Gaza, what it's like to
be when there's an explosion.
Ask them how many people actually make it
when an explosion actually happens.
The fragility of the human
being's body is not even funny.
Or what we're capable of actually, Ani enduring
is very very simple. Very simple.
We don't have a lot. We we we're
not, we're not tough
at all.
As no matter how how much armor you
wear, you're you're not very tough. And And
we know that of ourselves. But the human
being likes to
he would like to think that we're more
than we are.
Be humble,
be confident and humble and have humility.
All
these things that He told you not to
do.
The mistakes are something that Allah subhanahu wa
ta'ala despises.
It was the first time the sahaba
were given a list of do's and don'ts.
That's why I think it's important to share
with you.
Go through the Makkiquran. Go through the the
surahs that are Makki. You're not gonna find
a lot of very few. Very few.
This was one of the first verses or
or groups of verses that were just don't
do this, don't do that, do this, behave
like that, think like this,
some rules.
Because very quickly things are gonna change for
for all of them.
So we're at the end of the 10th
year of the prophet alaihis salam's prophecy.
He got the message from Mi'raj. He understood.
He he he got it. Okay.
I have to I have to start looking
elsewhere. He met Musa. He met Yusuf. He
met Idris. He got this He got he
got the message.
I can't I can't continue to stay in
Mecca and look for I'm not gonna get
anywhere here. I need to look elsewhere.
So he comes up with his plan and
he goes and he speaks to the different
tribes who came to Mecca for Hajj.
You're gonna say Hajj, didn't Hajj happen? Arabs
had always performed Hajj.
Arabs had been performing Hajj since Ibrahim alaihis
salam. They just were doing it wrong for
a long time, because now it was a
Hajj that was based on showing off strength
and showing off wealth,
and magnifying your sunam, your idol in front
of the Kaaba, etcetera etcetera. So, a lot
of the rituals of Hajj were completely messed
up. The prophet
10 years from this moment
would or more would teach them. In 10
years from this moment the Prophet will come
back and teach people how to perform Hajj
the way that we perform at Yaani today.
So he would take
Yaani the opportunity of
Hajj
to go and perform dawah for a couple
of reasons. First of all, this is the
only time of the year where all of
Arabia comes to him, alahese. Instead of him
having to them, they come to him. So
it's a huge win. It's like I don't
I would have to go around Arabia speaking
to them. Instead of doing that, I'll just
have They're gonna come to me and I'll
They'll speak to me here. Number 2 is
that during Hajj, they wouldn't dare, assassinate him
because he's in front of Darab. So they
they wouldn't touch him, Ali. So he's untouchable
for for the 10 days of Hajj. No
one can come near him. That's why when
I tell you about year number 11 and
12, I'm just gonna force fast forward from
the Hajj of year number 10
to the Hajj of year number 11.
I have nothing
to share with you. Because the Prophet alaihis
salam had to be in hiding.
Like for the entirety of the year,
it was whatever teachings he did in Darul
Uqam with the sahaba. That's it. Because
if he were to expose himself alaihis salam,
they're gonna kill him. They were trying to
kill they were actively trying to kill him.
So he had to continuously
move around and sleep in different homes alaihis
salatu wa salam.
It was very hard because now Khaleed wasn't
in the house
and Rokayyah was with
Rokayyah was married with Uthman, he had the
Umukartum and Fatima.
And Zainab was already married and it was
very hard, and it was difficult for him
to keep on moving. But we don't have
a lot of stories from year number 11
and 12. You can go into the books
of Sila, you can look if you want.
You're not gonna find, you're gonna find hijack
your number 10 and just the the ibn
Ishaqat, ibn Hisham, and al Walqiri just move
on to hijack your number 11. I used
to tell my teacher, hold on, where's the
11 months in between? We have nothing?
And that's why. It's because the prophet alaihis
sal was in hiding. I'm sure he performed
a ton of teaching. And I'm sure there
are people accepted Islam. We just don't have
narrations because of the fact that it was
it was done so secretly.
So he would go and he would speak
to the different tribes
that came
to Harj.
He would speak He would have 26 attempts.
He would speak to 26 different tribes alaihis
salatu wa sallam. They would all fail. Just
as a heads up. All 26 attempts would
not succeed. All of them.
And you're gonna see what's going to succeed
at the end. 26 attempts. You're gonna speak
to 26 different tribes in 10 days.
If you think of of this, he's doing
at least, Yani,
2 to 3 attempts a day. He's speaking
to 2 to 3 tribes daily
being rejected, shot down by all of
them. Didn't do it alone. He took with
him Ubaka, his,
consultant. And Omar sometimes would go with him
if he if he knew the tribe more.
This is in my opinion the
the message that we have to learn.
I can I'm gonna tell you some of
the stories. I can't I'm not gonna tell
you all 26 because they'll take forever. I'll
tell you a couple of them. Maybe 5
or 6 attempts that he had alayhis salaam.
What you need to learn from this is
the fact that you you cannot afford
to give up as a Muslim ever. Like
this is not an option that's on the
table for you.
When it comes to your dawah, when it
comes to your deen, when it comes to
who you're going to be in your life,
when it comes to the the
advocacy that you're going to show your Ummah.
There is the concept of giving up or
is not there, it's just not there. And
the Prophet alaihis salam could have after this
10th attempt
or 15th attempt, or 20th attempt, that this
is not going to work. I have to
think of something different. No. He kept at
it alaihis salatu wasalam, he kept on trying.
He kept on trying. He kept on knocking
on this door until until it opened.
He was started by
speaking to Banu Hanifa.
And he spoke to Banu Hanifa on the
first day. Just so you understand how Allah
subhanahu wa ta'ala put this story for him
alayhi salatu wa sallam. He would speak to
Banu Hanifa on the first day and they
would respond to him
in absolutely
the worst way
that he had ever been responded to Alaihis
salatu wa lalim to the degree that whatever
they said to him,
they the people who narrated the stories didn't
write it.
None of them did. I looked, they didn't
write it like Ibn Ishaq. Okay, what happened?
That's what they said. Wallahu akbar.
And they didn't write it.
Ibn Hisham, Bilwak All of them. Yeah, I'm
not gonna write that down. Sallallahu alaihi wa
sallam.
It was so vulgar and so disrespectful
that the people who documented this eera refused
to write it. They just said, we'll just
say he received a very rude
response and that that was it.
That was the first. That was his first
you know how it is like when
when things don't
start off well? When you get on a
bad a wrong beginning? That was that was
his story here for the 26 attempts on
the day the days of Hajj. 1st day
of Hajj, 1st kabeel that he speaks to
the absolute worst response he'd ever received alaihis
salatu wa sallam.
You would think that maybe it would slow
him down, maybe it would bring his morale
down, not at all. Now, he tells them
just went on to the next group.
That's a part of
a part of life is is is failing
miserably.
It's a it's a it's a necessity.
You have to.
Like in order for you to learn anything,
in order for you to improve, you have
to fail miserably in life and and you
have to be okay with it. You have
to be comfortable.
You have to be comfortable with failing,
trying things and then not working out, and
you're receiving horrible horrible results and and and
you'll be and you're being okay with that.
If you don't have that
attitude, if your personality does not allow you
to do that, if you're too proud or
you're too
fragile, or you're too scared, or you lack
confidence, or you lack grit, then then things
aren't gonna work out for you. They Almost
nothing
succeeds from the first try or second or
sometimes even 3rd.
26 attempts
before 26 failed attempts is what I should
have should have written there.
26 failed attempts where
the first one being the absolute worst.
Didn't change anything. He went on he went
on to the next group alaihis salam. He
spoke to Banuqalb, which is a very large
tribe.
Within them there is a smaller, like there
are,
sub tribes.
Sub tribes as in they all belong to
the like, Quraysh is a very large tribe.
Banu Hashim is a tribe within Quraysh. Banu
'Abd Minaf and Banu 'Abd Sham Simeb, these
are all sub tribes within Quraysh. So Banu
Kharib was a very large tribe, and within
them was a smaller tribe called Banu Abdullah.
So the Prophet alaihis salawam went to them,
he spoke to the initial tribes and others,
and He spoke in behalf and He said,
(QS.
Al
Anilah 4:5)
And indeed Allah Subhanahu Wa Ta'ala has granted
your father a very good name in contrast
to the name of the actual tribe which
is dog, right? Karb is dog. Instead of
it being that, Allah subhanahu wa'ala gave you
your tribe is called Banu Abdullah. It's a
beautiful name. He beautified the name of your
of your tribe. So accept Allah subhanahu wa'ala
and they and they and they said no.
So we're gonna stop here because we're unfortunately,
I'm gonna have fun next week telling you
the story of him speaking to Banu Amr
ibn Isasa.
He speaks to 2 different tribes there and
then he goes and he speaks to Banu
Shaiban. And these two tribes, I have to
tell you these stories because they're extremely rich
and they're very very, you know, they're filled
with insight of of kind of seeing his
his his character and his personality alaihis salatu
wa sallam. But we're gonna go through 5
or 6 or 7 maybe attempts that didn't
work
before he was able to to get something
out of all this alayhis salawat wa sallam.
And with that. We'll see you guys next
week.