Hamza Yusuf – The Medicinal Messenger
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The interviewer discusses the importance of religion and the Prophet's teachings in modern times, as well as the sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants' sh immigrants.], [The transcript describes a range of struggles women face in roles as mothers, including parenting and traveling. They also discuss the importance of finding a path for spiritual transformation and peace in the world
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I seek refuge with Allah from Satan the
accursed.
In the name
of Allah, the Gracious, the Merciful.
يَا أَيُّهَا
الْمُزَّمِّنُ قُمِ اللَّيْلَ إِلَّا
قَلِيلًا نِصْرًا نِصْفَهُ
أَوْ نِقْصْ مِنْهُ قَلِيلًا نَوْزِدْ عَلَيْهِ
وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا
تَقِيلًا إِنَّ
نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطَأً
وَأَقْوَمُ قِيلًا إِنَّ
لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا
وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّنِ لَيْهِ
تَبْتِيلًا رَبُّ
الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَهَ
إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا وَاصْبِرْ
عَلَىٰ مَا يَقُولُونَ وَهْجُرْ أُمْ هَجَرًا
جَمِيلًا وَذَرْنِي
وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ
وَمَهِّلْهُمْ قَلِيلًا إِنَّ
لَدَيْنَا أَنْكَالًا وَجَحِيمًا
وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا
لِيمًا يَوْمَ تَرْجُفُ
الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ
كَثِيبًا مَهِيلًا
إِنَّا
أَرْسَلْنَا إِلَيْكُمْ رَسُولًا
شَاهِدًا عَلَيْكُمْ
إِنَّا أَرْسَلْنَا
إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ
كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ
رَسُولًا فَعَصَى فِرْعَوْنُ
الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا
فَكَيْفَ تَتَّقُونَ إِنْ كَفَرْتُمْ
يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا
السَّمَاءُ مُنْفَطِرٌ
بِهِ كَانَ وَعَدُهُ مَفْعُولًا
إِنَّ هَذِهِ تَذْكِرَهُ
فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ
رَبِّهِ سَبِيلًا إِنَّ
رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى
مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفِي وَثُلُثِي
وَطَائِفَةٍ وَطَائِفَةٌ
مِنَ الَّذِينَ مَعَكِ وَاللَّهُ
يُقَدِّرُ اللَّيْلَ وَالنَّهَا عَلِمَ
أَنْ لَا تُحْصُوهُ فَتَابَ عَلَيْكُمْ
فَقَرَأُوا مَا تَيَسَّرَ مِنَ
الْقُرْآنِ
عَلِمَ أَنْ سَيَكُونُ
مِنْكُمْ مَرْضَى وَآخَرُونَ
يَضْطَرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ
اللَّهِ وَآخَرُونَ
يُقَاتِنُونَ فِي سَبِيلِ اللَّهِ
فَقَرَأُوا مَا تَيَسَّرَ مِنْهِ
وَأَقِيمُوا الصَّلَاةَ وَآتُوا
الزَّكَاةَ وَأَقَرِضُوا اللَّهَ قَرْضًا حَسَنًا
وَمَا تُقَدِّمُوا
لِأَنفُسِكُمْ مِنْ خَيْرٍ تَجِدُوا
عِندَ اللَّهِ هُوَ خَيْرًا هُوَ
خَيْرًا وَأَعْظَمَ أَجْرًا
وَاسْتَغْفِرُوا
اللَّهَ
إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
صدق الله العظيم There
has come to you a messenger from among
yourselves.
It weighs heavily on him that you be
ruined.
He is anxious for you, compassionate and merciful
to the believers.
But if they turn away, then say, God
is sufficient for me.
There is no other deity.
It is in God that I put my
trust, as Lord of the lofty throne.
In the name of God, the Benevolent, the
Merciful.
You, wrapping yourself, stand through the night, except
a little, half or a little less, or
more, and chant the Quran rhythmically, for we
will send you a weighty word.
Indeed, rising by night is most intense as
a discipline and most appropriate for receptivity to
the word.
You do have a long course during the
day, yet remember the name of God and
devote yourself wholly to God.
Lord of the East and the West, there
is no other deity, so take God as
a guardian and endure what they say patiently
and remain aloof from them with the graceful
detachment and leave me to the scoffers who
have comfort and convenience and give them a
little time.
For we have fetters and fire and choking
foods and the painful punishment.
The day the earth quakes and the mountains
too, with the mountains turning to disintegrating dunes,
we have sent you a messenger as a
witness regarding you and we sent a messenger
to Pharaoh.
Pharaoh defied the messenger, so we punished him
severely.
So how will you be worried if you
scoff of a day that will make children
grey and the sky split apart?
That promise will inevitably be fulfilled.
This is a reminder.
Let whoever will take a path to his
Lord.
Your Lord does know that you stand in
vigil nearly two-thirds of the night or
half or a third.
And so does a group of those with
you and God regulates the night and the
day, knowing you won't calculate it, thus letting
up on you.
So read as much as is easy from
the Quran.
God knows there will be those among you
who are sick and others traveling the land,
seeking the bounty of God, and others fighting
for the sake of God.
So read as much of it as is
easy.
And pray regularly and give alms, lending a
good loan to God.
For whatever good you advance for the sake
of your souls, you will find it with
God, who is best and greatest in recompense.
And seek forgiveness from God, for God is
the epitome of forgiveness and mercy.
Jazakallah Khayran.
Inshallah we'll continue with our next segment of
the program, which is Dr. Bufaris, who is
one of our teachers here at the Zaytunah
College, an incredible man of knowledge, akhlaq, and
wisdom.
Ever since he has come to the campus,
it's been really, he has changed the campus
by being our imam who calls a prayer
and leads us in prayer every day, five
times a day, when he is here not
traveling.
And mashallah, his family is here.
They live next to Zaytunah.
And what a blessing to have him.
Whatever question we have about, if you have
a question about aqidah or fiqh or philosophy,
whatever you have, you can go to him,
and he is kind enough to sit and
answer.
I asked him a question about maliki fiqh
on the jama'a prayer.
He sat me down, and he went through
that.
I mean, it was so beautiful that I
got a really incredible lesson.
I shared it with all my maliki friends,
which I can't use any of those, I'm
Hanafi, so.
I think he wanted to convert me, but
it didn't work.
But alhamdulillah, no.
I love this man, this beautiful man.
And he was going to a class, and
true story, I said, what class are you
teaching?
He said, this.
I said, where's the text?
He said, I haven't memorized the text.
So this is the caliber of teachers that
we have here at Zaytunah College, and we're
blessed to have him.
So inshallah, he will join us in a
few minutes in the next segment.
But before that, we're going to do Dr.
Asa Tarsin, who is part of Zaytunah College,
but everybody knows him in the community.
He was with us for 10 years.
Now he moved back to Michigan, and he
wrote the incredible book called Being Muslim, which
is really a guideline for not just the
converts, but also people who come back to
Islam and want to learn their religion.
He is here with us, and he's going
to read a couple of hadith from Shemail
of Imam Tirmidhi, inshallah, in Arabic and English.
So Dr. Bufaris will read the Arabic, and
Dr. Asa will read the English translation.
And after that, you will read the birth
of the Prophet ﷺ from the Hamziah of
Imam Busiri.
This is from the new translation that's forthcoming
translation of the Hamziah that Shaykh Hamza has
been working on for about 10 years, alhamdulillah.
It's coming in this month of Rabiul Awal.
We are hoping that it will go to
print for the barakah of this month, and
it should be available soon.
So they will read a section on the
birth of the Prophet ﷺ from the Hamziah
of Imam Busiri as well.
So if you can come, inshallah.
It's a blessing to be gathered here today.
So inshallah, we are going to read two
hadiths from the famous collection, the Shemail of
Imam Tirmidhi, rahimahullah.
This will be one hadith that will talk
about the khalq of the Prophet ﷺ, his
physical description, and a second hadith about his
blessed khuluq ﷺ, his noble character.
Imam Abu Isa Muhammad bin Isa bin Sawrah
bin al-Dahhaq al-Sulami al-Tirmidhi, who
passed away in 279 AH in his book,
the Shemail of Imam Tirmidhi.
Hadiths
from
the Shemail of Imam Tirmidhi.
Hadiths from the Shemail of Imam Tirmidhi.
When our Master Ali ﷺ described the Messenger
of Allah ﷺ, he would say, The Messenger
of Allah ﷺ was neither extremely tall nor
extremely short.
He was of medium stature among his people.
His hair was neither extremely curly nor straight.
Rather, it was slightly wavy.
He was not corpulent.
His blessed face was not completely circular, but
it had a slight roundness.
His complexion was fair and imbued with a
bit of redness.
His eyes were very black and his eyelashes
were very long.
His joints were large and his shoulders were
broad.
He was not hirsut, meaning his body was
not hairy.
But a thin line of hair ran from
his blessed chest to the navel.
And his blessed hands and feet were full
-fleshed and sturdy.
When he walked, he walked with vigour, as
if descending a height.
And when he would turn to look at
someone or something, he would turn with his
whole body.
Between his blessed shoulders was the seal of
prophethood, and he is the seal of prophethood.
He is the seal of the prophets.
His blessed heart was the soundest and most
generous of hearts.
His speech is the most truthful of speech.
And he is the gentlest of all people
in nature, and the noblest of them in
social interactions and companionship.
Whoever saw him unexpectedly would be awestruck.
Whoever interacted with him and came to know
him would love him.
Anyone who would describe him would say, I
never saw before him nor after him.
And he would say, I never saw before
him nor after him.
anything like him, sallallahu alayhi wa sallam.
Hasan Ibn Ali, radiallahu anhu, reported, I asked
my father about the conduct of the Prophet,
sallallahu alayhi wa sallam, towards those in his
gatherings.
And he said, the Prophet, sallallahu alayhi wa
sallam, always had a cheerful countenance.
He had an easygoing character, and a soft,
affable disposition.
He was neither harsh, nor coarse, nor boisterous,
nor lewd in behavior.
Nor was he a fault finder, nor unyielding.
He would overlook things he disliked.
It would not cause others who desired them
to despair of them.
He simply avoided partaking of them.
He, sallallahu alayhi wa sallam, forsook three things
for himself, disputation, excessiveness, and matters that did
not concern him.
He also forsook three things with respect to
people.
He would not disgrace anyone.
He would not find fault with anyone.
He would not pry into the affairs of
others.
He would not speak except regarding things for
which he hoped in a reward from Allah.
When he would speak, those sitting in his
company would lower their heads and be so
still it was as if birds had perched
atop their heads.
Only after he would stop talking would they
speak.
They would not dispute with one another when
they would converse in his presence.
Rather, they would listen attentively to anyone who
spoke in his presence until that person was
finished.
The first of them to speak to the
Prophet, sallallahu alayhi wa sallam, would be the
first of them to enter.
He would laugh at what they would laugh
at, and he would express amazement at what
they would express amazement at.
He would be patient with the crude speech
and requests of strangers, and so it was
that his companions would usher them to the
Prophet, sallallahu alayhi wa sallam.
And he would say, if you see a
person seeking the fulfillment of a need, then
help him.
He would not accept praise except from one
who was responding to a favor given.
He would not interrupt a person while he
was speaking unless the person went too far,
in which case he would stop him either
by prohibiting the person or getting up to
leave.
Now we are going to read some lines
from the Hamziyah of Imam al-Busiri.
This is from Sheikh Hamza's forthcoming translation.
We're going to read the opening four lines
and the section on the blessed birth of
the Prophet, sallallahu alayhi wa sallam.
We're going to read the opening four lines
and the section on the blessed birth of
the Prophet, sallallahu alayhi wa sallam.
How could other prophets ascend to your heights,
O Empyrean, whose canopy no sky could surpass?
They could never reach your elevated stature, your
splendor and glory tower over them.
They reflect your qualities to all of humanity,
the way water mirrors the firmament stars.
You are that lamplight of every virtue.
All other lights emanate from your light.
All other lights emanate from your light.
And you came forth from one ascendant noble
after another, you whose fathers were all noble,
a lineage due to its ornaments, the height
reckoned Gemini had bestowed stars upon it, a
necklace of distinction and destined glory.
And you, you are its unique sacrosanct jewel,
a face like the brilliant sun shines forth
from you, revealed by a birth night filled
with white light.
Your birth night brought about religion's joy, followed
by a day pulsing with pride filled glory,
glad tidings of unseen voices, one after another.
The chosen one arrived today.
Joy is justified.
The colonnades of Khosrow collapsed, if not for
a prodigy from you, they might still be
standing.
Every fire temple now wrecked and ruined, desolate
due to a doused and extinguished fire.
Persian well springs sunk low and dried up.
Did their waters waylay their temple fires?
For atheism, his birth brought baleful prospects, an
awful outcome and a blight to its people.
What jubilee and joy he earned for Amina.
An equal honor bestowed upon Eve before her.
While honored, it was not Eve's to conceive
Ahmed or reap the reward of his birth's
postpartum period.
That day Wahab's daughter achieved by birthing him
a glory and pride never garnered by prior
women.
She brought her nation a nativity more grace
filled than what the Virgin Mary before her
had born.
The angels blessed him as he came into
the world and Shafaa overjoyed us by telling
of it later.
Born with the crown of his head, heaven
bent.
And in that elevation, what portent of purpose?
Ramikantarfuhu al-samaa wa marmaa, ayni man sha
'nuhu al-uluu al-alaa'u, wa tadallat
zuhru al-nujuumi ilayhi, fa adaa'at bi
daw'iha al-arjaa'u, wa tara'at
qusooru qaysara bilroomi, yaraaha man daruhu al-bathaa
'u, sallallahu alayhi wa sallama tasleema.
His gaze set upon the heights of heaven,
the apple of the eye of one whose
object is heaven's heights.
Lustrous and radiant stars drew down toward him,
and by their bright lights, lands turned luminous.
Caesar's palaces in Byzantium were in plain sight.
She whose house in the hollow lies espied
them, sallallahu alayhi wa sallama tasleema.
Allahumma salli ala Sayyidina Muhammadin al-Fatihi lima
ughriqa wal-khatimin lima sabaqa nasiri l-haqi
bil-haqi wal-hadi ila siratika al-mustaqi
wa ala alihi haqqa qadrihi wa miqdarihi al-'azim.
Subhana rabbika rabbil-izzati amma yasifun, wa salamun
ala al-mursaleen.
Walhamdulillahi rabbil-alameen.
Jazakallah khairan, Dr. Bufaris and Dr. Asad Tarsin.
You can feel the just the tranquility of
reading the Shema'il and his incredible books.
Sheikh Hamza.
Bismillah rahman rahim.
Wa sallallahu ala Sayyidina Muhammad wa ala alihi
wa sahbihi wa salam tasleeman kathira.
Wa la hawla wa la quwata illa billahil
aliyyil azeem.
Allahumma salli wa salam ala Sayyidina Muhammad tabri
qulubi wa dawaiha wa aafi at-tarabdani wa
shifa'iha wa nur al-absari wa dhiya
'iha wa qutri arwahi wa ghidaiha wa ala
alihi wa sahbihi wa salam tasleeman kathira.
Allahumma sharah lana sudurana.
Allahumma iftah alayna futuh al-arifin wa ufiqna
tawfiq al-saliheen.
Allahumma ja'alna mardiyan anda Rasulillahi sallallahu alayhi
wa sallam yawm al-qiyamah wa ja'alahu
akhidun bi aydina wa ja'alhu saqiyan lana
min hawdihi sharif ya rahman rahimin.
wa taqadiru ala dharika la ilaha illa anta
subhanak.
Alhamdulillah.
Alhamdulillah.
Masha'Allah, what a blessed gathering to come
together to remember the beloved Sallallahu alayhi wa
sallam.
The Sahaba were sitting once and talking about
the different prophets.
Ibrahim was Khalilullah and Isa was Ruhullah.
Musa was Karimullah.
Isa was Ruhullah.
And the Prophet heard them and he said
that he was Habibullah, but he was also
Khalilullah and he was also Ruhullah.
He had all of the qualities of all
of the prophets were all drawing from his
light.
We were so fortunate to be in his
ummah and these are hard times, undeniably, and
they have been for quite some time.
And it's, you know, if we had to
have one diagnosis, it's really the sins of
our community, the ummah.
We're a sick ummah.
We're not well.
We haven't been well for a long time.
And like the body, as you get older,
you get sicker.
And so when they were young, when the
ummah was young, it was full of health
and vigor.
But the Prophet told us that towards these
latter days, we would be weak.
He said we would be like froth.
Many, many things he told us about these
times.
He told us that the other nations would
come and eat from you like they ate
from a plate of food.
It's an amazing image.
Uh, such an image that even during the
colonial grab for the Muslim land, some of
the European cartoonists actually showed people around Turkey
and they made Turkey like a turkey and
all the European powers were about to devour
it.
They didn't know the Hadith, but the image
was there.
So the Prophet, what he saw is amazing.
And he is, it's grievous.
You know, he has for, for, uh, the
conditions of the ummah and in, in a,
as a sound narration that, uh, has a
nice commentary on it.
He said, that the Prophet has shown the
actions of his ummah.
There's a khilaf about whether it's all, every
individual or whether it's, uh, the general condition
of the ummah.
But many of them say he sees the
conditions of the people, um, individually also.
And people could say, how's that possible on
him?
We have supercomputers now that are monitoring all
of us.
They monitor our phone conversations.
There's apparently some giant mainframe in New Zealand.
So this is a machine made by men.
And the Ruh of the Prophet ﷺ made
by the creator of men can't make his,
uh, supercomputer ability to see people's actions.
The Prophet ﷺ is not God.
And we don't, uh, do, we don't make
the mistakes of the Christians.
He said, لا تطروني كما أطرت النصارى عيسى
ابن مريم.
لكن قولوا عبدالله ورسوله, don't make, don't praise
me like the Christians praise Jesus.
Don't go to an extreme.
The Prophets, uh, all warn their people of
this.
And our community has never done that.
They've never done that.
It's amazing.
One of the most, I think one of
the greatest miracles of, uh, of the Prophet
ﷺ is that there's actually a community of
people that split from the Muslims that worship
Ali.
Because there's nobody that worshiped the Prophet ﷺ.
Because the Prophet made a dua, لا تجعلني
وثنًا من بعد يوم.
But don't make me an idol that's worshiped.
So there's people that worship Ali, but they
don't worship the Prophet.
If you don't see the miracle in that,
because Ali is a drop from the ocean
of the Prophet, and he's a great drop,
one of the greatest, but, but he's a
drop from the ocean of the Messenger of
Allah ﷺ.
So, uh, what can we say about the
Prophet ﷺ?
We, we can say that he's the best
of creation.
Sayyidina Ali, uh, who was given hikmah, the
Prophet ﷺ was close to him since the
time he was a child.
He took him in.
He's taking care of him.
He saw the Prophet.
He knew the Prophet intimately.
And so, one day, a Jewish man came
to Abu Bakr, and he said, I heard
in your book that Allah says, وَإِنَّكَ لَعَلَى
خُلَقًا عَظِيمًۭ Surely you're on this vast ethos,
this vast ethical condition.
He said swiftly, describe his character.
What was he like?
And Abu Bakr, being Abu Bakr, he said,
go ask Omar.
We have very few hadith from Abu Bakr.
It's a great loss, but Abu Bakr was
who he was.
You know, he, he, he had a great
maqam.
But, uh, this, this was Abu Bakr.
He said, go ask Omar.
So the Jew went to Omar and he
said, I read in the Qur'an, وَإِنَّكَ
لَعَلَى خُلَقًا عَظِيمًۭ swiftly, خُلَقَهُ ﷺ And Omar,
being from the same madrasa as Abu Bakr,
he said, go ask Uthman.
And so he went to Uthman, Ibn Affan,
رضي الله عنه Being from the same madrasa
as those two, he said, go ask Ali,
Ibn Abi Talib.
So he went to Ali.
And Ali said to this Jewish man, صِفْ
لِنِعْمَ الدُّنْيَةِ Describe the blessings of this world.
He said, نِعْمَ الدُّنْيَةِ كَثِيرًا لَا تُحْصَى The
blessings of this world are many and I
can't enumerate them.
And he said, Allah says in the Qur
'an that the متاع of this dunya is
قليل.
That the, the joy or pleasures of this
world are very few.
And he described the prophets خُلُقًا عَظِيمًۭ فَإِذَا
لَتَصِفُوا الْقَلِيلَ فَإِذَا لَتَصِفُوا الْقَلِيلَ If you can't
describe what is few, how can I describe
what is vast?
But the best answer to that question was
given by his beloved wife Aisha رضي الله
عنه كان خُلُقُهُ الْقُرْآن His خُلُق was the
Qur'an.
The Prophet ﷺ خُلُق was the Qur'an.
He was the Qur'an walking.
If you want to know the Prophet ﷺ,
read the Qur'an.
The Qur'an says قُلُوا لِلنَّاسِ حُسْنَةً Speak
well to people.
The Prophet ﷺ never spoke other than well
to people.
When people were rude to him, some of
the Sahaba got upset.
The Prophet ﷺ would always calm them down
and he would speak well.
When Aisha heard one of the Jews say
سَامْ عَلَيْكُمْ Which means death be upon you.
She said وَعَلَيْكُمْ سَامً وَلَعْنَةُ اللَّهِ And she
gave it back to him and more.
And the Prophet ﷺ told her calm down
Aisha.
Didn't you hear me?
I said وَعَلَيْكُمْ That's all you need to
do.
They said, they tried to call him by
a ridiculing name because his name was Muhammad.
And he said when he heard it, it's
in the Sahih collection Al-Bukhari mentions.
When he heard it, he said سُبْحَانَ اللَّهِ
عَجِبًا كَيْفَ صَرَفَ اللَّهُ إِسْمِي عَنْ أَلْسِنَةٍ Isn't
it wondrous how their tongues have been diverted
from my name.
They're calling somebody name مُذَمَّم And I'm Muhammad.
They're talking about somebody named مُذَمَّم And I'm
Muhammad ﷺ.
In other words, he didn't give it reality.
He just didn't, nothing could faze him.
He was in the hub.
He was always present with his Lord.
He was always there.
And that's why the closer you get to
the Prophet ﷺ, the closer you get to
that center of being, which is unflappable.
It's something that can never upset you, no
matter what it is.
When he was in the cave, imagine this.
First of all, a spider spins its web
miraculously around the cave.
When these trackers, and these were the best
trackers the Arabs had.
And the Arabs had Qiyaf and Iraf.
They had these sciences of tracking.
They knew how to track.
So they got to the cave.
They tracked him to the cave.
But then he saw the spider web.
There was a dove with overhead.
And they were saying, but he looked in
the cave.
And Abu Bakr was, he was very nervous.
And the Prophet just looked at him.
And then he pointed to the end of
the cave.
And Abu Bakr saw the shores of Jeddah.
This is like a wormhole.
It's amazing.
He never had fear.
When Abu Bakr, the Prophet ﷺ, they're riding.
The two of them fleeing from Mecca to
Medina.
Suraqa ibn Malik, he's one of their great
trackers.
He's right behind them.
Abu Bakr keeps looking.
He's very nervous.
He looked at the Prophet.
He was reciting the Qur'an.
لَا تَحْسَنْ إِنَّ اللَّهَ مَعْنَا Don't, don't, don't
grieve.
Don't worry.
Allah is with us.
He had absolute tawakkul ala Allah.
He completely trusted Allah.
When the man who was trying to kill
him found him sleeping under a tree.
He picked up the sword.
And he said, who's going to defend you
now?
And the Prophet said, Allah.
The man dropped the sword.
And the Prophet picked him up the sword.
And then he asked him.
And he said, you're a noble man.
He wanted his hilm.
And the Prophet did.
This was our Prophet.
He had no fear.
No matter how bad it got.
He did not have fear.
And this is what we have to remember
in these times.
The Prophet ﷺ knew, الْعَاقِبَةُ لِلْمُتَّقِينَ He wasn't
of this world.
He's not a dunya-y person.
He was not a worldling.
He was of the other world.
Christ said, my kingdom is not of this
world.
The Prophet ﷺ is from the same prophetic
tradition.
This is not the kingdom of the Prophet
ﷺ.
This is dunya.
And dunya is hardship.
Nobody had a more difficult time than the
Prophets.
The Prophet ﷺ said, الشَدُّ النَّاسِ بَلَأْنَا الْأَنبِيَاتِ
ثُمَّ الْأَمْثَلْ فَالْأَمْثَلْ The people that have the
most difficult time in this dunya are the
Prophets.
And then those closest to them.
Our Prophet ﷺ buried all of his children
except for Fatima.
Who amongst us has had to bury all
of their children?
He buried all of his children.
The Prophet ﷺ lost everything.
They were eating the leaves off trees.
The best of creation.
The best of creation.
They were eating, taking the leaves and basically
grinding them down.
And they were eating leaves on trees during
the hisar in Mecca.
The Prophet ﷺ for the first five years
in Medina, people don't realize he made hijrah,
but the first five years they didn't even
feel safe in Medina.
They were constantly having difficulties in the Qur
'an.
They were always feeling unsafe.
In the fifth year all of the Arabs
came.
30,000.
The Prophet ﷺ, Medina was between two, they
call it Labbatayn.
In the Muwatta it's called Labbatayn.
You know, lava.
It's lava tracks.
Lava is in Arabic.
Lava is lava.
Right?
Fa and Ba are from the same mahraj.
They're labials.
So, allahu alam, I must have come from
the Arabs.
Lava.
But he had these two lava tracks.
And they knew they were coming because the
Prophet had spies.
He had people out.
They knew.
30,000 Arabs.
They came for genocide to eliminate this community,
to finish it.
This was their plan.
So, this was a matter of life and
death.
The Prophet ﷺ was talking about his strategy.
Salman said, in Persia, we build trenches.
You know, when the Prophet ﷺ, this is
one of the most amazing things about our
Prophet ﷺ.
This is a man who had wahi from
Allah ﷻ.
And yet, when he was discussing things with
his companions, because he was not, he wasn't
somebody that just talked.
He listened.
He would elicit from his companions.
He wanted to hear from them.
He wanted to see what they thought.
So, if he gave an opinion, they would
say, وَحْيٌّ أَمْ حَرْبٌ رَأْيٌّ وَحَرْبٌ يَا رَسُولُ
اللَّهِ أَوْ مَكِيْرَةٌ وَحَرْبٌ Is this revelation or
is this strategy?
He said, بَلْ مَكِيْرَةٌ وَحَرْبٌ This is strategy.
They said, well, what about this?
And they would give their opinions.
And if it was a better opinion as
far as he was concerned, then he would
take it.
So, Salman said, the trench.
Shaykh Abdullah al-Qadi showed that this was
an engineering miracle, because they built this trench
in a very short period of time.
And it was between the two lava tracks.
And so, they couldn't, people don't realize because
when you go to Medina now, you can't
understand the trench because the lava tracks are
gone.
You can't walk on them.
If you go outside of Medina, you'll find
the lava tracks.
You can't walk on them.
They're sharp and they can't cross them with,
they're very difficult to cross just with shoes
and impossible with animals.
So, they were in the trench.
And the munafiqun were in the trench.
And the Prophet Sallallahu Alaihi Wasallam, he saw
these strikes when they hit the rock.
Because Medina has a lot of rock.
He saw this strike and he saw the
palaces of Syria.
And then he saw another strike.
He saw the palaces of Persia.
This is like what he said to Suraqa.
He said when Suraqa's horse went into the
sand and then he realized something unusual and
supernatural was happening, he asked for aman.
The Prophet gave him aman.
These Arabs, the thing about the Arabs and
this is what some people don't understand today
because, you know, you go to the modern
Arab world, it's very different.
But the Jahili Arabs were people of their
word.
If they gave their word, they didn't break
their word.
And so the Prophet gave him aman he
asked him, what did they promise you?
He said 100 camels, 100 camels.
And he said, what do you think about
wearing the bracelets of Kisra one day?
Suraqa, this is a Bedouin man.
He can't imagine that.
In the time of Omar, when they brought
the bracelets of Kisra, Suraqa, Omar actually put
them on Suraqa.
So we can't imagine this, but the munafiqoon
are in there and they're saying, he's talking
about the palaces of Persia and Syria.
We can't even go relieve ourselves.
Because they were stuck in the trench and
so many Muslims today are stuck in the
trench.
They can't see where this is all headed.
They've lost sight.
You know, they say the Arabs say the
donkey is not honored because the donkey looks
at its feet, but the camel is honored
in their culture because the camel looks at
the horizon.
It doesn't look at its feet.
It looks at the horizon, the afaq.
That's our prophet.
He was a visionary.
He dreamed with his eyes wide open and
he realized those dreams.
He saw something other people couldn't see and
that's the visionary.
And he was the greatest of visionaries.
He saw a day when a woman could
ride from Syria to Yemen and fear nothing
but the wolves on the path.
And that day came.
And we should make that day again because
you look at the lawlessness on our planet,
the sexual trafficking, all of these things that
he came to elevate people above to bring
them back to their nature, to not let
the guest take over the host.
Because we're Banu Adam, but we have enemies.
We have the enemy of Shaytan, Iblis.
People can say whatever they want.
They don't believe in Iblis.
We see the effects of Iblis all over.
If you can't see that, you're blind.
And many people are blind.
They can't see.
They couldn't see the prophet.
They thought he was Yatimo Bani Hashim, the
orphan of Bani Hashim.
They used to call him Ibn Abi Kabsha,
you know, from Hanima Sa'diyah.
These are the things they said about him.
He didn't care.
He had his blinders on.
He didn't listen to what others said.
This is our Prophet ﷺ.
Allah describes him as Ra'ufun Rahim.
These are attributes of God that he describes
our prophet with.
Because in our tradition, there's Sifat Mushtaraka and
then there's Sifat Munfarida.
Only Allah has them.
But there's other Sifat that are shared with
human beings, like Raziq.
Somebody is your provider, right?
So the prophet was Ra'ufun Rahim.
He was compassionate.
He was merciful with his community.
He cared about people.
He didn't just care about the Muslims.
He cared about humanity.
And this is where the Muslims have lost.
Many Muslims have lost the plot.
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَ لِلنَّاسِ You were the
best people brought forth for humanity, not for
yourselves.
أُخْرِجَ لِلنَّاسِ And what gives you that quality?
You enjoin what's right and you forbid what's
wrong.
You enjoin virtue.
You forbid vice.
And you believe in God.
It's not secular values that you're elevating.
They're values that are grounded in reality.
Because without reality, those values have no grounding.
They're just opinions.
So the prophet sallallahu alayhi wa sallam, he
came to elevate our species, to bring them
back to their Lord at a time when
the Jews and the Christians went into 72
and 73 sects, when all of the idol
worship.
The Quran says, travel in the land, you'll
see most people were idolaters.
How did the Quran know that?
In 7th century Arabia, we go to South
America, we go to Mexico, we go, in
fact, the Native Americans here are one of
the rare Aboriginals that were Unitarian.
They had a better understanding of God than
the Christians that came to try to convert
them.
Wallahi they did.
If you study the plain Indians in particular,
they had a better understanding of God.
They didn't have idols.
They had no idols.
So the prophet sallallahu alayhi wa sallam, this
is his mission, and then he left it
to us.
He left it to us.
بَلِّغوا عَنِّي وَلَوْ آيَةٍ Tell people about this.
Sheikh Muhammad al-Yaqoubi, Allah ya'fadahu, in
his Muqaddimah for the Hamziyah, he said, we
have a duty to proclaim his praise to
the world, Muslims.
Look how they, you know, one of the
hallmarks of the time we're living is identity
theft.
Our prophet is a victim of identity theft.
And unfortunately, some of the Muslims themselves have
stolen his identity.
They've made him something that he isn't.
And then the people, there's three types of
people here.
That, you know, what they call Islamophobes or
whatever you, I'm just anti-Muslim, you know,
I don't, phobia is a problematic word for
me, but, you know, because there are some
valid fears for fearing some of the Muslims
these days, unfortunately.
So it's not irrational.
I'm afraid of some of the Muslims.
But you have three, you have three types.
You have one group that knows who the
prophet is, and they're just evil.
They know.
Some from our brethren, from other Abrahamic faiths,
they know.
The Catholics know who he is because they
borrowed heavily from our religion.
Their theology is Mu'tazilite.
St. Thomas Aquinas, you know, there's a whole
book written on this now.
You know, it's well known.
I mean, he heavily borrowed from the Mu'tazilite
theology.
Abba Senna says, the sifat and the that,
there's no, it's the same.
It's just from the that.
He says that the essence, the attributes are
the essence of God, the Mu'tazilite doctrine.
Where did he get it from?
Well, read his sources.
He doesn't shy away from quoting them.
He quotes them.
So they know.
Those people are just evil.
They're evil.
They know him like they know their children.
They know there are just, there are just
rabbis, even on YouTube, that admit that the
Prophet Sallallahu Alaihi Wasallam is a providential force.
They admit that the Islam is closer to
us than Christianity.
There are ones, but then there's other ones
that just tell lies.
They just tell lies, flat out lies.
Because the great rabbis of their middle ages,
Al-Fayoumi is amazing what he says.
And that's why in our tradition, it says
you can't say he's Nabi' al-Ummiyyin.
It's not enough to say he's Nabi' al
-Ummiyyin because some of the Jews actually said
that, that he's the prophet for the Gentiles.
He's not for us.
He's for the Gentiles.
So they actually knew he was a prophet.
And we have this wonderful theologian from Villanova,
who, Anna Morland, who wrote a book called
Muhammad Reconsidered.
She's a Christian theologian who had to teach
a class on Islam.
And she had her own crises.
Just studying, she said, this life sounds like
the life of a prophet.
And so she wrote a book.
We need to reconsider who this man was.
These are people that are honest and fair.
And then there's people that are just completely
hoodwinked.
They really don't know.
And those are the people that we should
be communicating to.
Letting them know who we are.
Letting them know we're victims identity theft.
Because they understand that.
So a few things about the prophet that
really bothers them.
And this is something wonderful that the great
English convert to Islam, Muhammad Marmaduke William Pickthall.
Amazing man.
He was a best-selling author in England
when he converted to Islam.
His book sales bottomed out.
It's very interesting.
The prophet sallallahu alayhi wa sallam said a
man came to him.
He said, Well, I knew he said, Like
then get ready for poverty.
He said, I love you.
He said it three times.
And the prophet said, get ready.
He said, prepare for poverty.
Is what the Arabs put on the horse
to protect it from the spears.
They called a barding or a coupler barding.
It's called on the horse.
So he said, in other words, tribulation is
going to come to you.
Because that's the nature of it.
So you either get it in this world
or the next world.
But tribulation is coming.
It's either in this world or it's in
the next world.
It's better in this world.
It believes, you know, the people that sign
up for his program.
He has a great 401k plan.
It's all no.
Seriously, there's people that sign.
You know, I asked my father, do you
think they sign on the dotted line?
He said, No, it's a long series of
negotiations.
Right.
But there's people that sign up with Iblis.
Seriously, there are people that sign.
There was a documentary done where they put
an ad in the paper for people that
wanted to sell their soul to the devil.
There's a documentary, a full documentary.
And they got people that came and they
literally signed.
And they went through, they took them to
these satanic rituals to sell their soul.
And they were totally ready.
And one of them just said, you know,
I've been trying to break in until you
want to be a rock star.
And he said, I've been trying to, I'm
35.
My time's almost ending.
You know, I'm willing to sell my soul.
So don't think people won't sell their soul.
But Iblis is, his afterlife plan is terrible.
So our dean is a dean.
There are wealthy Muslims there.
But I'll tell you, one of the things
that I've noted in knowing a lot of
wealthy Muslims, they have great tribulation.
People of wealth have great tribulation.
You know, this kind of Marxist view that,
oh, their lives are all cushy.
It's like rulers.
People think rulers, it's all perks.
They don't sleep.
Qaddafi never slept in the same place twice.
Every night he's worried about a coup.
You know, they take pills to get up.
They take pills to go to sleep.
These are real headaches.
I mean, I run a small college.
This is a very small college.
I run a small college.
It's problems all the time.
It's problem.
The teacher has problems.
Students have problems.
Staff has problems.
Budget's problems.
It's problem.
But subhanAllah, to run a whole country, wow.
That's not something that you should wish for.
And that's why the Prophet said, We don't
give governance to anybody who wants it.
Why?
Because it means he doesn't understand what it
is.
That's why.
And we don't give it to one who
covets it once he gets it.
This is the hikmah of the Prophet.
Now, just a few things about our Prophet.
First of all, there is no Prophet that
did what our Prophet did.
None of them.
They're all great.
And the Prophet said, even though he's mufaddal,
but he told us, Don't go to the
Jews.
Our Prophet is better than your Prophet.
Moses was a great Prophet.
One of the greatest.
The five major Prophets.
But none of them.
Moses never led a state.
People see the Prophet in Mecca and they
say, Mamdouh Pichlau says, The sentimentalist, somebody who's
sentimental, shallow feelings.
He says, Oh, he was like Jesus in
Mecca.
But then in Medina, he changes.
His personality changed.
He didn't change.
Nothing changed about him.
He's the same Prophet.
He's the same caring, gentle human being.
But now he's the head of a state.
It's a different set of circumstances.
He has different considerations.
Heads of state have to assassinate.
This is part of being a head of
state.
You don't think the Americans don't assassinate?
There's no country that is in power that
doesn't use assassination.
This is a head of state.
He ran courts.
He led armies.
He was a general.
And he wasn't like today's generals that are
in Nevada with Apple computers or whatever they
use, you know, dictating what the drone strike
should do.
No, he was there on the battlefield leading
the battle.
He was the bravest of men.
In the Sahih Hadith, there was a massive
boom in Medina and the Prophet sallallahu alayhi
wa sallam, the Sahaba went out immediately after
hearing this because they thought there was some
attack on the city.
And the Prophet was coming back with the
horse of Abu Talha.
And they said he was Ariyun.
In other words, it was an unsaddled.
He was riding an unsaddled horse because he
didn't have time to put on the saddle.
And anybody who's ridden horses * knows how
difficult it is.
And he was on his way back with
his sword around his neck.
And he said, لا ترعوا, لا ترعوا, don't
be afraid, don't be afraid.
And then he said to Abu Talha because
he took his horse.
Horses faster than camel.
He took his horse and he said, this
is an ocean, this horse.
You know, there's a good horse.
But that was his bravery.
He was the first out.
This is our Prophet sallallahu alayhi wa sallam.
He did everything.
He did everything.
He wrote a constitution.
So he was a constitutional jurist.
He put down the laws of inheritance.
He put down the civil and penal code
of a nation that did not have a
civic or penal code before that.
He united tribes that anybody who knew the
Arabs knew the impossibility of uniting these tribes.
And yet he brought them together.
He honored the Bedouin, these rough, tough people.
All of these things, he treated women better
than anybody.
He said, the best of you are the
best of your women folk.
And I'm the best of you to women
folk.
This is our Prophet sallallahu alayhi wa sallam.
Just amazing.
So I want to say to you, one
of the great peoples of our.
And all the Muslims have greatness.
There's no culture that doesn't have.
Islam did not make something great about them.
You can look in the past.
Look, you know, I'm only in the last,
you know, five or six years.
I really got attracted to India and the
Indian culture, Muslim culture of India and read
the history and studied it and was just
so amazed at the Indian culture.
It's just an incredible culture of diversity, of
intelligence, the people that gave the world mathematics,
the people that gave so many gifts to
our civilization.
And one of the tragedies of Islam, of
the Muslims today is they don't recognize even
the pre-Islamic civilizations.
Anybody who reads early Muslim literature, and I'm
talking about up to about six, 700 years
ago, you'll marvel at the number of Hindu
sages that are quoted by Muslims.
Muslims had no problem taking wisdom wherever it
was.
They took it.
Inni z-beg-zarad.
Inni z-beg-zarad.
It's one of the wisdoms from a pre
-Islamic Persian king who asked a wise man
of Persia, I want you to give me
a word that when I'm at the heights
of the dunya, it will remind me.
And when I'm at the bottom, I want
the same thing.
So he went and spent time and then
he came back with a ring and on
it, it said, Inni z-beg-zarad.
This too shall pass.
So when you're at the heights, just remember,
this too shall pass.
When you're at the bottom, this too shall
pass.
This is dunya.
It's two days.
It's just two days.
One day you're up, the next day you're
down.
It's a half an inch of water and
you think you're going to drown, as John
Pine said.
So look at this culture.
One of the most beautiful cultures and I
fell in love with it 40 years ago
because the first Muslim village, Muslim country I
went to was Morocco.
And I really, I fell in love with
the culture.
I fell in love with the people.
I spent one month with Amazigh people up
in the Atlas Mountains, Sidi Saleh.
Just such beautiful people.
And it's all from the Prophet, peace be
upon him.
But every year in August, they're originally Bedouin,
so they would go up to this valley
and they would put tents up.
They had two tents, one for Khatam al
-Quran and the other for Dalail al-Khairat.
And they kept it going 24-7 with
a munawwaba.
And then they would only break to eat.
And so we went out, there was a
group of Muslims from England and the US
and I was with them.
And one of the most powerful lessons that
I ever got in my life was from
these people.
So there were these two women with us
in the group and we had two cars
and so they made a meal of each
car.
And so these two women were at loggerheads
the whole time.
They really just didn't get, you have this
problem with people.
You just don't get along with people sometimes.
And so they actually got into a fight.
And so the Amir who was with us,
he said, no, no, let them, they need
to get this out of their system.
That's what he said.
So they're letting these two women fight.
One of these Amazigh men saw this happening.
He ran and he broke it up.
He said, la, la, la, Allahumma salli ala
nabi.
You know, and he pulled them apart.
And then they went and told Siri Saleh,
so he got all of us together and
he gave us a dars about islahatul bayt.
Don't let Muslims fight.
That's from the Prophet ﷺ because he said
that is the highest thing.
If you really want to know the essence
of this thing, it's rectifying between people.
And look at our culture when a fight
breaks out, everybody starts saying, fight, fight.
And they surround it and they watch people
fight like animals.
This is our culture.
But this is not a prophetic culture.
The prophetic culture breaks these illnesses.
And that's why our Prophet, everything he did
was medicinal.
And that's why when you have this uswa,
this example, we have to take it and
we have to practice it and we have
to preach it and we have to teach
it and we have to remind our ummah
ourselves, our ummah and then the world because
the world looks at Muslims now, what do
we have to offer?
فَاقِدُوا شَيْءٍ لَا يُعْطِيهِ Somebody that doesn't have
anything can't give anything.
But we have something, we're just holding on
to it.
Hudayf ibn al-Yaman said towards the latter
days, the Muslims would be like a big
rock in the river.
It wouldn't let people drink from it and
it wouldn't drink from it.
That's what he said.
Like a hajar in the river.
لَا يَشْرَبُ مِنْهُ وَلَا يُخَلِّي النَّاسِ يَشْرَبُ مِنْهُ
It won't drink from it and they won't
let others drink.
So this is the shifa of Qadayat.
This was one of the most important books
in the history of Islam.
It was written by a great Andalusian, North
African, Moroccan scholar Qadayat.
They said, لَوْ لَا شِفَا مَعْ عُرِفَ مُصْطَفَةٍ
If it wasn't for the shifa, you wouldn't
have known the Prophet ﷺ.
I want you to just think about this.
This is a handwritten, this is a facsimile,
but it's handwritten gold ink embroidery.
Anytime the Prophet's name is mentioned, gold ink,
gold ink, gold ink.
There were so many copies when I first
went to shop for handwritten manuscripts in Morocco.
There were so many copies of this because
so many Moroccans, they used to carry this
book.
They would read this book with the Qur
'an.
In their kashkul, they would have this kashkul
and they would carry this, the layal al
-khairat and the Qur'an.
When anybody got sick, they read this book
with niyat al-shifa.
This is an amazing book.
It's a beautiful book.
It's one of the most beautiful things that
anybody's ever written and it will tell you
who your Prophet is.
When you read this book, if you're not
in love right now, you will fall in
love with this man because everything about this
man is beautiful.
Everything about this man is amazing.
There's nobody like him in the history of
our species and people can't see it because
they're blinded.
Many Muslims are blinded.
They can't see who he is, but just
to give you a little example of who
he was, there's so many things that we
could say, but this is a beautiful testimony
and I can't do a better job than
just to let you know.
But this was written by one of our
great scholars.
It's a very short book.
It was written in the 8th century by
Shamsuddin.
He was known as bin Ahmed bin Sayyid
al-Nas.
And he said about the Prophet ﷺ, his
akhlaaq.
ومن أخلاقه صلى الله عليه وسلم سئرت عائشة
رضي الله عنها عن أخلاقه فقالت كان خدق
القرآن His character was the Qur'an.
He would get angry for the Qur'an.
In other words, the things that the Qur
'an warned us about and he would be
pleased with the Qur'an.
He would never take vengeance for his own
self nor would he get angry for his
own self.
He never got angry for himself.
Only if the sanctities of Allah were in
any way sacrilegious.
That's the only time he would get upset.
He got upset for Allah but he would
never لم يقوم لغضبه أحد He would never
allow that the ghadab of anybody to rile
him.
كان أشجع الناس وأسخهم He was the bravest
of men.
He was the most generous of men.
He was the most giving of men.
They said if you did not have لا
in the kalima he never would have used
the word.
لولا لا في الشهادة لما قال لا قط
He always said نعم One time somebody asked
him for some a Bedouin kept asking and
he said I'll take a loan and Umar
said ما كلفك الله بهذا and the prophet
looked at Umar and he's teaching Umar because
Umar has a very high maqam and he
frowned at Umar he looked at Umar and
he let him know that no and then
one of the Ansar said انفق يا رسول
الله ولا تخافوا Just give out and don't
be worried and he smiled and he said
هكذا امرت Like this I was commanded So
he never said no to anybody لا يبيته
في بيتي دينار ولا درهما He would not
sleep with anything in his house He would
always give out from charity This is absolute
trust in Allah It's a high maqam It's
not for everybody The prophet also taught us
you know to save to even food The
prophet you know the Arabs had a lot
of famine so he would put food for
a year but it would always be exhausted
because he would give it out to poor
people لا يأخذ مما آتاه الله شيء إلا
قوت أهله He would only take from what
Allah had given him except just enough for
his family and he said مَنْ أَصْبَحَ آمِنًا
فِي سِرْبِهِ مُعَافًا فِي بَدْنِهِ لَهُ قُوتُ يَوْمِهِ
فَكَأَنَّ مَا حِيزَ الدُّنْيَا بِحَذَافِرِهَا Anyone who gets
up and is safe in his person in
his property he's safe in his person he's
got good health and he has enough for
that day just that day it's as if
he has the whole world and everything in
it that's our Prophet ﷺ he said don't
expect to see the end of the day
every day should be the last day as
far as you're concerned and then he mentioned
the things so I won't mention those they
were mentioned in that beautiful hadith in the
Shema'il but then he says كَانَ أَعَفَّ
النَّاسُ وَأَشَدَّهُمْ إِكْرَامًا لِّيَصْحَابِهِ He was the most
chaste of men and he was the most
generous to his companions لا يمد رجليه بينهم
he would never outstretch his feet in the
presence of his companions in other words he
would always respect them with the Arabs it
was always considered to put your soles of
your feet to face somebody was عيب the
Arabs didn't do that in fact there's a
famous story of Abu Hanifa رضي الله عنه
when a man was asking him really stupid
questions and he said what time is it?
he said it's time for Abu Hanifa to
stretch his legs but he never did that
صلى الله عليه وسلم وَيُوَسِّعُ عَلَيْهِمْ إِذَا ضَاقَ
الْمَكَانِ and he would always give them room
if there was no room I was once
with a Mauritanian sheikh really great sheikh who
died الله يرحمه the son of Muhammad al
-Amin and we were going to the masjid
when I was living in Medina I was
a young man studying there and we came
into the masjid and I'll never forget this
he came up and he asked this man
يَنُحُزْ عَنَّهِ like let he said يا أخي
المكان ضيق he said the place is ضيق
he said الضيق في القلوب he said that
constriction is in your own heart and we
just went somewhere else but he missed the
opportunity to sit next to a great scholar
he was a mufassir of quran he said
الضيق في القلوب it's not in the space
there's always room there's always room يُكْرِمُ
أَهْلَ الفَضْلَ this is very important because the
prophet ﷺ recognized منازل everybody is equal in
their humanity everybody is equal in their spiritual
possibility for salvation but people are different in
their contribution to a culture to a civilization
to a village to a family they're different
and that's why Sayyidina Ali said قِيمَةَ الْمَرْءِ
فِي مَا يَحْسَنُهُ the value of a man
is in his ihsan what he does well
so he would always يُنَزِّلَ نَسْ مَنَازِلْهُم and
he said i was commanded to do that
he didn't treat scholars the same way he
treated other people this was our prophet ﷺ
whoever saw him suddenly was always taken aback
because he had a haybah but if he
sat with them they would fall in love
and there are many people who came and
they said he was the most odious person
to them because of what they'd heard all
the lies like poor people are people here
many people hate the prophet because they don't
know they heard lies about him they heard
lies really terrible lies too and and so
so once they got to know him they
would love him Safiyyah the jewish she was
the wife of one of the notables when
haybah happened she was taken captive the prophet
sat with her for two hours explaining why
he fought her family and she said he
was the most hated person to me and
after those two hours there was nobody in
this world more beloved to me and and
one day she came to him complaining about
how the women called her a yahudiyah he
said go back tell them my father's Aaron
my uncle's Moses and my husband's Muhammad nothing
to be ashamed of something to be proud
of one of my Mauritanian teachers came here
and we visited this place in new mexico
and there was a jewish man who'd converted
to islam and he treated him so well
i was really amazed he just treat him
so well and one day i just asked
him he said mashallah you're really taken to
mustafa he said had a wali that's what
he told me he said he's a wali
i said how do you know he said
yahudi aslamah he said this so you have
to consider them it's very hard for that
community they were given so much allah gave
them so much he allah gave them continual
prophets what he gave us was continual ulama
see our ulama are like the prophets of
bani israel and those of us who've studied
with them the real ulama not the likes
of you know we're like the real ulama
if you study with marab dar haj anybody
who met him you know you sit with
these people and you know you know that
these people they have miraculous lives the amount
of ibadah they can do the the fact
that they never speak ill of people just
that if you meet anybody that never speaks
ill of people assume they're a wali of
allah because it's a hard thing to do
it's just easy to do it ahmed sarruq
said the most dangerous thing you can ask
anybody is how so and so because he
said it opens the door of backbiting and
he said that imam noah called something like
the ghiba of somebody who has a little
bit of learning poor man may allah guide
him you know he pretends like to have
like compassion for him he always accepted the
excuse of somebody who gave him an excuse
even the people that lied to him he
would always accept it you know when children
under seven you should never assume they're lying
they just live in a magical world where
you say who broke the vase?
i don't know that's a possibility in a
five-year-old's mind right they just they're
not in the age of tamiz so you
have to forgive them but as as you
get older you know people learn how to
lie but your children i would never if
my child told me something i would you
know sometime my wife would say he's not
telling the truth i said no it's impossible
he would never lie to us we're his
parents you know i just always i wanted
them to understand that i couldn't believe they
would lie and that's the way the prophet
sallallahu alayhi wa sallam was he just didn't
he gave people husn al-dhan even though
he knew what they were up to but
he would always do that he would never
let anybody walk behind him he would subhanallah
and he used to say let the angels
walk behind me he wouldn't let them walk
behind him one man there was a servant
who he asked him to get up on
his camel so he could ride with him
he he was too you know he just
couldn't do it and so the prophet said
you go ahead you go ahead to where
you're going don't go behind me so he
wouldn't even go ahead of him he would
never walk faster if an old person was
walking he would never go ahead of them
he would slow down because it old people
it makes them feel old when somebody just
briskly walks by them and on and on
and on there's so many that you you
can go on and and not end but
i will end because all things must come
to an end and and we could never
really fulfill the praises of the prophet sallallahu
alayhi wa sallam but here is what i
want to end with because i think and
this was from uh Marmaduke Piktal he said
something amazing he said of all the qualities
that he saw about the prophet the one
that really struck him most was his
gratitude and this is a man who really
went deep into our religion and i just
thought that was such a beautiful acknowledgement Anas
who served him little boy his mother brought
him she said i want him to be
serve you Anas became a great muhaddith but
Anas said he served me more than i
served him he said he never once said
to me oof once he went in and
he saw Anas he said Anas go do
this and Anas looked at him he said
la and the prophet smiled and left the
room he came back a little while later
he said Anas did you didn't go yet?
and i said i'm going right now ya
rasulallah this is called pattern disruption so the
prophet sallallahu alayhi wa sallam he said this
he forgave the women who prepared for him
a poison meal giving him thereby a painful
illness which which eventually caused his death according
to some narrations but he used to get
headaches from the poison he forgave the ghoulish
and ferocious hind who became a great woman
the wife of Abu Sufyan who devoured she
bit into the liver of his uncle Hamza
and he sat with her he sat with
her he gave her fatwa about her husband
he forgave men and women who had maligned
or betrayed him only for the welfare of
the muslim commonwealth was he severe in punishment
never on his personal account Muhammad was full
of virtues but what has charmed me most
among the virtues of Muhammad sallallahu alayhi wa
sallam was his gratitude a very rare ingredient
in the constitution of a great man so
here's what he said when the prophet came
into Mecca and imagine this these Meccans had
fought him this is 20 years they fought
him he comes into Mecca with his head
bowed down that's not the way conquerors come
into to places they've just conquered he came
in with his head bowed down because he
knew he was not the Qahir he knew
who Al-Qahir was he was Abdul Qahir
he was the servant of the conqueror he
braided his hair because he had so many
Bedouin and the Bedouin braided their hair it's
not his sunnah to braid the hair it's
the sunnah of the Bedou but he braided
it in solidarity with them to show them
sometimes he will do something that's makruh in
order to show that it's not haram so
for him it would be like normally it
would be makruh for people who it's not
their culture for the men to braid but
if it's their culture like in the African
-American community it's the it's a it's that's
part of their culture so if they become
Muslim and they wear braids is that's that's
the orf of those people but if it's
not your culture if it's in your culture
it's the women who braids and this why
Islam recognizes orf but he braided he came
in with a black turban that he called
sahab the cloud it was his turban for
jihad usually he wore a white turban but
when he went on jihad he wore the
cloud so so what happens he goes and
Hunayn is an amazing battle when they were
they were all impressed they thought and they
all fled they were fleeing Abu Sufyan was
holding because Abu Sufyan now he was there
with the prophet holding his mule and the
prophet said like he was calling out to
them he rallied them they said had it
not been for him we would not have
come back but he rallied them and so
when they defeated them and then they went
to Taif all of these victories now it
was one after another he had so much
of the spoils of war and so he
gave he started giving his own people all
he gave one man 100 camels another man
and he's giving all these goats and sheep
and camels and the ansar the the youth
from the ansar they're looking at this why
is he giving all those things to them
we've been fighting with him for 10 years
why are they getting all the goods that's
what their youth said so he's
giving these arab tribes that now were were
defeated in fact his even shayma his milk
sister came he didn't recognize her and he
said how do i know your shayma she
showed him a she was mahram for him
so she showed him a bite mark on
his back she said do you remember that
when he was like three years old she
carried him on his back and he bit
her and the blessing of his where he
even walked on rock it would often leave
the footprint so he she had this mark
from the prophet as a child he was
a child he was an infant and he
honored her so he was giving all these
people so the the it said nothing was
given to the ansar they started talking this
is so strange like our
swords have the their blood from fighting these
battles and they haven't done anything for him
they chased him out isn't this tough we
were called to this and yet he's giving
the spoils to other people that didn't they
they were defeated and he's giving them the
spoils if this is what allah has commanded
then we'll be patient but if this is
from his this is just his this is
a khilaf but this is his opinion it's
not wahi then we have some censure here
i mean this but this shows you who
he was he was he was never a
tyrant he was never somebody that forced his
opinions on other people he was somebody that
always allowed people to think for themselves this
is a proof this is not in any
way this is something amazing about his companions
is that they felt they could do this
like at hudwaybiyyah when they came and they
were all didn't you say we were going
to make the umrah he looked at umrah
he said did i say this year abu
bakr was the only one on that day
that didn't falter they all wavered on that
day not with doubt they didn't they these
people were certain but with his like the
ijtihad what they thought the prophet's opinion was
so here he says he's one of the
the great ansar right saad and and and
he goes to the prophet and he tells
them the people are talking ya rasulallah jida
is like means they got they're angry they're
angry about what's happening look what the prophet
sallallahu alayhi wasallam said because of what you
said with the spoils of war you gave
it to your people you gave them all
these gifts nothing for the ansar he doesn't
get angry never perturbed never unsettled what do
you think about that saad?
what's your opinion?
it's just amazing what's your opinion?
i'm one of my people gather your people
for me here in this it was like
a you know a shelter that they put
the arabs they call it the lambar in
Mauritania when they got together saad came to
him and he said the prophet came to
him is there any strangers here?
in other words it's all the ansar?
there's somebody who's a he's related by the
the women's side he's not the qawm in
arabic qawm is only fathers that's why all
of the the prophets in the quran when
they call their people they say but the
isa he says because they weren't his qawm
so he said no we have somebody who's
from the the maternal side and the prophet
famously said in the hadith the maternal side
is part of the qawm in other words
you know in it's it's not they're not
actually qawm but it's the same as the
qawm whoever is not from
the ansar in this room let him go
back to his rahl you know it can
be your home or your the your riding
beast he praised allah what allah is worthy
of praise what's this?
what are these things i'm hearing about you
and this anger that you have that you
have you're angry you're upset with me what
is this?
what's made you upset?
the fuqaha the people that understood this doesn't
mean like the jurists this means the people
that really understood they said as for our
leaders they didn't say anything but these young
these youth it's always the youth you guys
these youth they said may allah forgive the
messenger of allah they leave he gives
the Quraysh and he doesn't give us anything
and our swords still have the blood from
these battles didn't you find weren't you astray
and and then god guided you through me
and you were all divided and allah brought
you together through me weren't you all impoverished
and allah enriched you every time he said
one thing they would say allahu wa rasuluh
amennu wa ahdal men in amongst the arabs
is a negative thing generally only god can
do men so they said men is when
you remind people of your blessings because the
thing about the arabs if they do something
they do it with just either pure generosity
or for the sake of allah in jahiliyyah
they did it because they were generous and
so for them to be mannan to remind
you it was a negative thing for them
because it meant you wanted something there was
an ulterior motive it wasn't generosity and so
they said you have every right to remind
us of these blessings and then he said
but iman that's when the qarit al-arabu
amanna qulla taqulu amanna you know don't say
we believe wa lakin quru aslamna walamma yadkhulil
imanu fi qurubikum right manna allahu alaykum an
hadakum allah is the mannan it's one of
his names so so he says what's preventing
you from answering me are you afraid that
i have done men to you you won't
say to me didn't you come because you
could say you came to us a refugee
and we gave you refuge and you came
out of fear and we gave you safety
and you were completely defeated and we gave
you victory no the men is not for
us it's for you and he said no
you came to us we were in darkness
and allah brought us out of this by
that light so now they're saying no you
found us in that state you saved us
you did all these things for us we're
content with allah as his lord with islam
as the deen with the prophet with muhammad
as the prophet do whatever you want it's
all halal for you by allah had you
said those things to me you would have
told the truth you could have said to
me you were a refugee we gave you
refuge you were poor we helped you you
were in fear we gave you safety he's
telling them you could have said all those
things and you would have told the truth
in other words he's showing his gratitude to
these people he's showing his gratitude to them
and then he said are
you upset?
is what has upset your nufoos?
oh my brother ansar is it this that
the earth is you know when the
first it's the quickest to go when it
comes and then disappears so it's like something
just empty of the world it could also
be the remnant of something so it's like
this little bit of dunya is this what's
troubled you?
this dunya that i've used to bind the
hearts of these people that maybe they'll become
muslim and i left you with your islam
aren't you happy that the people they get
the the goats and the sheep and the
camels and you go back with the messenger
of allah to your homes if it wasn't
for the hijrah i would have been one
of the ansar you're my inner garment the
other people are my outer garment and then
he said if the people went one way
and the ansar went another way i would
go the way the ansar went and then
he said bless
the ansar bless the children of the ansar
and the grandchildren of the ansar they began
to weep until their beards were wet with
tears that's
our messenger i mean he could have said
i'm the prophet of god don't you he
didn't he told them how grateful he was
ibn hajar said that this was like a
merciful father with his children like he was
teaching them but they knew it they got
it right away they just understood it this
is our prophet may allah bless him increase
his daraja with allah may we be people
that honor him always in our homes in
our behavior in our practice you know i
really to all of you the best thing
that we can do to love the prophet
is to follow his sunnah the prophet said
that whoever refuses my sunnah they're refusing paradise
so he's our he's the door that allah
has given us he's the threshold his sunnah
is the quran it's the khuluq of the
quran this is what our ummah needs it
needs to restore the khuluq of this religion
read the quran study the quran learn the
prophet learn his sirah learn his sunnah do
those practice these things that he told us
to practice try to get up at night
it's it's not easy the thing about the
medicinal things is they're not always there it's
bitter sometimes medicine but you have to take
it because everything he did was medicinal it's
to heal our hearts it's to heal our
souls it's to heal our mental states he
is the healing he's the shifa he is
the shifa he's the lights the quran this
light that's come from you it's and this
manifest book his nur is the nur that
you read the book with when you have
to have light to read a book you
can't read a book in darkness the quran
the light that you read the quran with
is his sunnah and everything will become clear
may allah bless all of you increase you
elevate you inshallah may allah subhanahu wa ta
'ala forgive us all our shortcomings may allah
bless our brothers and sisters wherever they are
all these people in so many places there
are many places we have we have the
kashmiris it hasn't changed for them these people
in kashmir the uighurs there are still people
in these camps the rohingyas so many places
and i mean first and foremost right now
obviously because this this the terror that has
been inflicted on these people most are women
and children may allah subhanahu wa ta'ala
just give them solace they have shown what
faith is in a faithless world they've shown
people what faith these people that are saying
in the midst of rubble subhanallah that's a
deep well they're drawing from that's the well
of the iman of this ummah when the
mongols came and wiped out whole peoples athiruddin
said there's been no greater tribulation than the
mongols he didn't know the europeans yet but
but uh the muslims survived it and they
were strong when i was translating the hamsiyah
i had to study that period of history
imam abu sayyidi saw al-quds under the
control of the salivis they actually put a
cross on the temple mount on the uh
on the sharaf the haram sharif on on
the uh the what was traditionally called masjid
dawud because ka'b al-ahbar showed sayyidina
umar where the masjid was because that place
is where dawud prayed which is now where
the dome of the rock is they put
a salib on the dome of the rock
on the haram sharif this sacred sanctuary 190
years so this has happened in the past
but the muslims it didn't give them doubt
it had the opposite effect and and i'll
just give you one qaeda from ahmed zarok
and i hope you go home with this
and think about it ahmed zarok said in
times of bast the response is dhikr allah
but in times of qabal the response is
fikr that when you're in expansive times it's
time for dhikr but when you're in difficult
times it's time for thinking because you have
to understand why the times are difficult and
then you have to work to get out
of those difficult times and that's why we
need dhikr may allah make us people of
intelligence may allah subhanahu wa ta'ala unite
the hearts may allah bless all of you
may allah subhanahu wa ta'ala give us
love of our prophet sallallahu alayhi wa sallam
in our hearts may allah subhanahu wa ta
'ala give the people of palestine solace in
these times increase them elevate them give them
inshallah the patience to endure any hardships that
might be coming inshallah may allah subhanahu wa
ta'ala inshallah give all send all of
the whatever is meant to harm may it
be thwarted and may allah subhanahu wa ta
'ala put peace in our hearts put peace
in the world may we be people of
peace and inspirators of peace people of salam
allahumma anta salam wa minka salam wa ilayka
ya'ud salam hayyina rabbana bi salam that's
the dua of our prophet make us live
in peace the only people that want war
are warmongers so our prophet was a peacemaker
may we become people of peace in our
hearts in our homes in our families inshallah
may allah subhanahu wa ta'ala bless all
of you thank
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