Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 7 Tazkirah MashyikhiChishtiChisht Hudaybiyyah Khaybar and Umrah 05232018
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We continue with the
recounting of the Mubarak Sira of the Messenger
of Allah Sallallahu Alaihi Wasallam
from Hazrat Sheikh,
Sheikh Hadith Mulla Mohammed Zakaria,
Al Kandallawi,
in his book
Tathkiramasha'Chisht,
with the 6th year of the Hijra.
The eclipse of the sun occurred in this
year, and for that reason, the eclipse prayer,
the salatul Husuf,
or Khusuf was ordained.
For the past 60 years, the noble companions
had neither seen the Kaaba nor their homeland
of.
The messenger of
Allah was yearning to visit the Kaaba and
perform Hajj. During this time, he dreamt that
he, together with his Sahaba, had gone to
perform Umrah. When he narrated this dream, all
of the companions prepared themselves to visit the
Kaaba.
Thus, Raul Sallallahu Alaihi Wasallam set out with
a large body of companions to perform Umrah.
And so once he narrated the dream to
them,
Radhiallahu anhum,
they knew that it was the Haqqan that
would come to pass because
the dreams of the righteous,
people of the Ummah,
they are true,
but
need to be processed through the
lens of interpreting metaphor.
Meaning a righteous person from this Ummah, man
or woman, may see a dream, but it
needs to be put through the lens of
symbols,
what what
what was seen, who is the person seeing
them, and what do those symbols mean to
that person in order to understand what that
that dream means.
And even then, it's, I guess, more of
an art than a science.
However, the prophet, alayhi, musalata, salam,
their,
inner state is,
perfectly in tune with the haqq, and it
is perfectly describable through
sidiqh,
through through,
veracity and being true. So their dreams are
true in the literal state, meaning there is
no
there's no lens that, or prism through which
those dreams are
seen in the dream state in a way
that's different
than the literal
reality. So they knew that this was something
that was a wahi.
It was a revelation, and it was going
to happen. It was going to come to
pass.
The first camp was put up by
which is,
the,
Masnoon
of the
prophet out of all of the Muakid. It's
the one that's most distant from Maqamukarama
by, by quite a ways, maybe 4 or
5 times more distant than the other ones.
And, it's actually
right at the end of the Haram of
Madinah Munawara. There's a Haram Labateiha
Haramun,
the the area and the valley,
the 2 rocky lava tracks that that
that are on either, east or west of
Madinah Munawara,
and the mountains that that cover them from
the south. Once you leave the the,
the Labatein,
the, the Haram of the Madinah Munawara, That's
where
the is and that's where people will take
the Haram to this day who leave from
Madinah Munawara in order to visit the house
of Allah Subhanahu Wa Ta'ala.
From here, Biser bin Abhisafian was dispatched to
reconnoiter the situation in Mecca. After having accomplished
his mission, he met the messenger of Allah
at
Asan.
He
informed the he informed the prophet
that the Kufar of Mecca were making preparations
for war to prevent the Muslims from entering
Mecca. While still at Asfan, the most noble
prophet
told the Sahaba
that Khalid bin Walid,
who is not yet a Muslim,
had arrived at the valley of Hamim in,
on a reconnoitering mission. He therefore instructed the
companions to follow another route. He then called
for a guide.
Saying the Hamza bin Amir Al Aslami volunteered
the Sahaba Radi Allahu on whom were then
led by him through torturous mountain terrain.
The most noble prophet sallallahu alaihi wa sallam
ordered the
to recite,
We seek forgiveness from Allah most high when
we turn to him in repentance.
And these are the these are the the
that the prophet
gave to the Sahaba radiAllahu ta'ala on whom
other than just being pious words,
this is part of the the knowledge of
the prophet of
how to say those things, to Allah and
call upon
Allah through those words that please him and
that garner his help and his assistance.
The Sahaba
repeatedly recited these words. The messenger of Allah
said that when these words were presented to
the, children of Israel,
they refused to recite them.
He also ordered them to walk on the
right side, on the right right side of
the path. And so through their recitation of
these words,
they were given something, a prize that was
offered to the Banu Israel,
but through their abstinence, they they they refused
to take it and therefore they didn't benefit
from it. At this juncture, the Messenger of
Allah salallahu alaihi wa sallam consulted his
companions. Said Abu Bakr the allahu anhu was
of the opinion to refrain from all hostility
unless attacked.
He said since the motive of the journey
was not to fight, they should continue.
If prevented by the Kufar,
then only should measures be taken to repulse
them. The messenger of Allah
approved of this advice.
Finally, the party of the companions reached.
Here, they were met by
accompanied by a group of men. He informed
the messenger of Allah
that the people of Mecca were
preparing to intercept the party and prevent the
Muslims from entering Mecca.
The messenger of
Allah sent to inform the Kufar of Mecca
that the motive for coming was not to
fight, rather their intention was only to perform
umrah.
The Kufar, however, rejected the messenger
of Allah
request for peaceful entry and permission to perform
umrah.
Said, no Uthman
was sent as an envoy to negotiate a
peace treaty with the Kfar,
But to Quresh were adamant in their refusal.
They flatly refused permission for the messenger of
Allah,
to enter Mecca, although they consented to Sayidna
Uthman or the Allahu Anhu performing Umrah if
he so desired.
However, Sayidna Uthman, may Allah ta'ala be pleased
with him, refused to perform umrah without the
messenger of Allah.
This is the this is the,
adab of
how,
the Sahaba were with the messenger of Allah
and also the adab of how a disciple
should be with his sheikh.
That
he was thinking of the group and he
was thinking of the bigger picture and he
was thinking of his,
connection with,
the messenger of Allah and with other Sahaba
not merely using them for
as an instrument for personal
gratification, like some sort of free public service
or some sort of entitlement.
Rather,
he felt,
loyalty and wafaa to the messenger of Allah
sallallahu alaihi wa sallam. Although he could have
gone and performed his Umrah and said it's
just an act of Ibadah anyway, but the
fact that the messenger of Allah
would be barred from it and that he
would indulge in it, it it was something
that inside of him he didn't tolerate. May
Allah be pleased with him.
The negotiations were prolonged.
A rumor had spread amongst the Muslims that
Sayna Uthman was
martyred.
The Sahaba
and the most noble prophet
were greatly grieved and perturbed.
In consequence of this rumor, the messenger of
Allah
sat under a tree and took a pledge
from all of the companions to avenge the
murder of Saidna Uthman.
The name of this, pledge was the Bayatur
Ridwan,
meaning the
the the oath of the pleasure of Allah.
When the kuffar learned of this pledge, they
quickly sent sent their envoy to negotiate a
peace treaty.
You see this this situation was going to
fall apart because the prophet sallallahu alaihi wa
sallam having come in pilgrim garb to Maqamukarama,
and by this time, they're all in Haram.
This was,
you know, an exposition of the nifaq and
the, hypocrisy of Kufr
that, the the Mushrikeens, you know, they said
that, oh, look. You know, we're,
we're the host of the pilgrims. We're the
host of the guests of Allah and the
holy and sacred guardians of the Kaaba.
And we're the ones who host the guests
of Allah
And so here's a bunch of people who
are in pilgrim garb and they're barring them
from from entering.
On top of that,
they've,
you know, they've met the
in battle as well.
And when
they heard news of the oath,
fear entered their hearts that these are people
you don't wanna mix it up with. Every
time we mix it up with them, the
sting is is is too much.
So
they saw this show of force, which was
essentially a show of spiritual force, but it
scared them. It scared them also with regards
to their military,
and and and worldly,
worldly position.
Rasulullah accepted every condition proposed by the Kfar
in the treaty in spite of these conditions
being clearly prejudicial and humiliating to the Muslims.
The companions
in fact were not prepared to accept these
condition
these conditions and were determined to fight. But
the kuffar again
exhibited their intransigence.
As an example of their pettiness was the
rejection of the words
being written on the treaty document.
They said that they were not aware of
who Ar Rahman was. Ar Rahman is one
of the names of Allah that
the Arabs were, not familiar with even though
the name Ar Rahman is, is used in
the in the Torah.
They insisted on writing their customary invocation of
Bismik Allahumma,
in your name, oh Allah.
They further rejected the inclusion of the phrase
Muhammad Ur Rasulullah,
sallallahu alayhi wa sallam, the Mohammed, the messenger
of Allah. Suhail bin Amer, who was the
Kfar scribe recording the terms of the treaty,
said, if
we accept you as the messenger of Allah,
then there will be no dispute in the
first place. We shall not agree to you
writing the messenger of Allah in the treaty
rather write Muhammad, the son of Abdullah.
The messenger of Allah
replied by Allah, I am the messenger of
Allah regardless of how much you deny it.
And this is another,
sign of the messenger of Allah sallallahu alaihi
wa sallam's Sufik virtue,
that he was
less concerned with
the,
with the
pleasure of the person who was in front
of him,
and more concerned with the pleasure of Allah
and less concerned with being conflict averse
and,
more concerned with,
proclaiming the truth. This truth being an absolute
truth.
And many of us, we think of somebody
who, at this point, would say something like
this as being contrarian.
And if it has to do with, you
know, something like your favorite sports team or
your favorite, you know, flavor of, ice cream
or your favorite toppings on a pizza,
then yes, it's bad adab in its bad,
form to
to to be,
so, brashly outspoken about it. But when it
has to do with such a fundamental Haqq,
the the the fact that the prophet sallallahu
alaihi wa sama is the Rasulullah of Allah
subhanahu wa ta'ala is one of the fundamental
truth that the entire material universe's existence is
is is contingent on. In those things, the
messenger
those few things he used to not,
he used to not beat around the bush.
He then instructed Sayedna Ali
who was who was the scribe of the
Muslims to delete the words messenger of Allah
and write Muhammad bin Abdullahi
Sayna Ali declared his inability,
to effect this deletion.
The most noble prophet
then erased the words himself
and, had the words Mohammed bin Abdullah,
substituted. May the peace and blessings of Allah
be upon him. Ultimately, after considerable bickering and
obstinacy,
on the part of the Kuffar, the treaty
was finalized. The following were amongst the terms
of the treaty.
One, the Muslims should go back this year
without performing Umrah.
2, they would be allowed,
to come the following year only for 3
days.
3, all warfare was to cease for 10
years. 4, any member of the Quraish who
having embraced Islam seeks asylum with the Muslims
of Madinah Munawara.
That person should be returned to Makkah immediately.
However, if any Muslim, comes to Makkah, he
should not be returned to Madinah or sent
to Medina.
It is obvious that these conditions were all
in favor of the Kuffar.
All of the companions, especially Sayidna Umar
were enraged by these unjust terms. Nevertheless, the
treaty was ratified
with the signatures of both parties. Thus, Rasoolullah
salallahu alayhi wa sallam returned with the Sahaba
radiallahu anhu without performing umrah.
The dream which the messenger of Allah salallahu
alaihi wa sallam had seen was undoubtedly true,
and in fact, it did materialize.
Since the time and year of the predicted,
umrah were not specified in the dream. It
was not necessary for the dream to have
materialized that very year.
The authenticity of the dream therefore remains unassailable.
And this is this is important because there
are many people, you know, they they pray
and pray and they say, oh god, Allah
didn't
answer my prayers. And
Allah answers your prayers, not only does he
guarantee that he answers your prayers, but he
answers your prayers in the best way.
Sometimes we ask for things and they're not
good for us, and Allah protects us from
them. Or sometimes we ask for things and
we want them quickly and they won't be
good for us if they're given quickly, but
Allah will give it to us at the
right time. Or may maybe we ask for
things that will never be good for us
and Allah ta'ala will give us the the
result of those prayers in the hereafter.
It's only because of our our our lack
of trust in Allah
that we cannot see that. And Said Abu
Bakr Siddiq
he's the one who,
who who says that that this was the
occasion in which the verses
indeed, we had,
opened for you a great opening or a
great victory.
They were revealed at this time,
and
and people didn't understand what they meant until
later on, when
would be conquered by the army of the
Sahaba radiallahu anhu. Said Abu Bakr Siddiq radiallahu
anhu, his insight was what? Was that when
that day came, he realized that that victory
wasn't the didn't belong to the day of
the fat. Rather, that that victory belonged to
the day that they signed this treaty. And
this is something that we have to understand.
Many times people will,
especially those who argue against the people of
Haqq,
and and they they put on these kind
of, like, silly,
pretenses,
and they'll do things like what the
of Quresh did, like ask for unfavorable terms
in the agreement.
Sometimes if we can step away from our
egos just a little bit,
we can understand that that like the prophet
did.
And and and that's something that that he
taught the ummah. I mean, if anyone does
it afterwards, it's only because they were taught
by the prophet sallallahu alaihi wa sallam. If
you can step away from yourself just for
a minute, you realize that,
look, it's unfavorable that the,
say that
that that whoever whichever Muslim goes to Madinah
Munawara
has to be sent back to, Makkah Mukarama,
but whoever whichever Muslim goes to Makkah doesn't
have to be sent back to Madinah. It
seems unfavorable,
on the face of it. But who's gonna
be like, oh, yeah. I'm praying 5 times
a day, but I now I wanna go
back to worshiping Lot and Arza and,
you know, making sajdah in front of stone
and wood. No one's gonna do it. So
practically,
practically,
it's just a face saving measure. And the
fact that the mushrikeen even would ask for
it was a sign of their own, of
their own weakness,
in this position, and that they needed to
have these kind of,
measures in effect to save face.
And, Hazar Sheikh will actually explain in just
a second how, those terms are not only
neutral, but they actually worked against the.
This is the inside of the messenger of
Allah
which is only possible by,
you know, by the the grace and blessing
of humility from
Allah in order to see through,
you know, the the surface level meanings of
words and into the deep realities that are
behind them,
with regards to the the the terms of
the treaty.
Hazar Sheykh continues many events had transpired during
the course of the enactment of this treaty.
2 significant episodes will be recorded here. From
these two events,
illustrate
will be illustrated the extent to which the
Messenger of Allah sallallahu alaihi wa sallam went
in,
to the pledge,
honoring it, and also the devotion of the
companions
to him.
He had embraced Islam and he was being
held in captivity,
by the Kufar and Mecca, namely by his
father. He was kept in chains. He wanted
to make Hijra at Madinah Munawara more than
anything. And so when his father saw that
the Muslims are making Hijra, he tricked his
son,
into coming home and had him chained.
He was still enchained and being tortured. He
managed to escape from prison.
Still in fetters, he stumbled upon to the
upon the Muslim camp believing that he had
reached safety.
Suhail, who was the Kfar's delegate in delegate
in the negotiation of the treaty was Abu
Jandal's father. He slapped his son and insisted
on taking him back into captivity. Rasulullah
responded that the treaty had not yet been
finalized.
The terms were therefore not yet enforced.
However, Suhail was adamant.
Abu Jandal well exclaimed that he had embraced
Islam and narrated the hardships to which he
was subjected.
And this was in front of the entire
encampment of Sahaba, not just in front of
the prophet
and his father.
And it was a gut wrenching experience for
all all all of them.
Abu Jandal explained that he had embraced
Islam,
and narrated the hardships to which he was
subjected.
Only Allah is aware of his grief,
the grief and anger which crossed the hearts
of the Muslims upon hearing, his story.
But on the instruction of the messenger of
Allah, sallallahu alaihi wa sallam, said Abu Jannah
was returned to the Kfar. Rasulullah sallallahu alaihi
wa sallam consoled Abu Janda and exhorted him
to, adopt patients,
adding that soon Allah will be opening an
avenue for him. After the finalization
of the treaty, another Sahabi, Abu Basir, who
had embraced Islam, had arrived in Madinah Munawara.
And Abu Basir was not like, you know,
he was not like a normal,
he was not like a normal person even
for the standards of those days.
He was a he was a pretty rough
and tough,
person and he was
a a a a man of chivalrous and
heroic virtue,
and not one that could be easily, easily
kept down in battle.
He arrived in Madinah Munawwara.
The Kuffar sent 2 men to bring him
back. In terms of the treaty, the messenger
of Allah sallallahu alaihi wa sallam,
returned Abu Basir who said, oh, Rasool Allah,
I have embraced Islam and have come to
you. Are you returning me into the closet
of the Kfar?
The messenger of Allah sallallahu alaihi wa sallam
also also advised him to adopt patience adding
that soon Allah would open a way for
him. Said Abu Basir was led back into
the custody of these 2
along,
the way back to Makkah Mukarama, he flattered
one of the guards and praised the quality
of his sword. The guard feeling flattered removed
his sword from the scabbard and boasted, I
have practiced with it on many people.
So saying, he handed the sword to Abu
Basir. Taking the sword, Abu Basir, swiftly disposed
of the guard. When the other guard saw
what had happened, he took flight.
He was he went straight to Medina and
lodged a complaint with the messenger of Allah
Saidna'Ubbasir
appeared on the scene and said, oh, messenger
of Allah,
you have returned your pledge, you have honored
your pledge by returning me. I have no
pact with them, hence I'm not responsible to
them for anything. They have attempted to force
me from my deen, hence I have done
this. The messenger of Allah
said that this incident could spark a war.
Would that and he then remarked, would that
Abu Basir had a helper in his cause?
Abu Basir understood the implication of the statement.
If the Kufar came for him, he would
again be handed over. He thus left and
set up his hideout along the seashore.
So Abu Basir was now, technically the charge
of the Mushrikeen of Makkamukarama,
and the Rasool
had absolutely no responsibility for him because he
was handed up, handed out to the kuffar
when they asked for him and they were
unable to to handle him. Rasulullah
made it, clear to him that he wasn't
able to stay in Madinah Munawara with the
Muslims.
Uh-uh.
However, uh-uh,
he was free to do whatever,
essentially he needed to do in order to
protect himself.
So he went to
a
place near the Red Sea and set up
a hideout.
Meanwhile, Abu Jandal, whose story had already been
narrated, managed to escape from again.
He linked up with Abu Basir.
Thereafter, whoever embraced Islam in Mecca
linked up with these fugitives, and soon there,
they had grown into a sizable group. They
had to bear hardships and an an austere
conditions of living in the wilderness where there
is neither food nor any settlement.
But an avenue had opened for them. They
waylaid every caravan of the cruel Kufar which
passed their way. They fought the Kufar and
captured their merchandise
when
they were occupying a vantage point,
where the caravans of the Kufar had to
pass from, they wrought havoc,
and rendered the Kufar helpless.
Finally, the Kufar of Mecca sent a
an envoy to Madinah Munawwara to appeal to
the messenger of Allah, sallallahu alaihi wa sallam.
In the name of Allah and for the
sake of family ties to call this lawless
band to Madinah, for then, at least they
too would come under the scope of this
treaty clearing the way for free movement of
their caravans.
And so this is the the
the the first
example of how the messenger of Allah
having
signed through his humility,
terms that seemed uneven.
Through his humility, he could see how those
terms actually were in his favor. And, Musharikin
themselves then will,
will will cancel those terms from the treaty,
in order to be relieved from, their own
folly.
When the messenger of Allah
letter reached Abu Basir
to Madinah Munawara in his hands.
He he he passed away from this world.
Allah
be pleased with
with the companions of the messenger of Allah.
In the 7th year after the Hidra, the
Jews who had been expelled from Medina Munawara
had settled in a settlement north of Madinah
Munawara
called Khaybar.
Even here, they had involved themselves in conspiracies
against Islam.
They had instigated the kuffar to rise against
the Muslims.
Thus, the battle of Khayr took place in
the 7th year
and put an end to the mischief that
they had caused.
This is also, from the sagacity of the
Messenger of Allah, sallallahu alaihi wa sallam, that
Madinah Munawara was exposed by,
exposed on 2 fronts,
by in exposed to 2 enemies. 1 was
the mushrikeen of
Maqamukarama,
and the other was the hostile, Jewish tribes
that inhab inhabited Khaybar.
And both were constantly,
instigating and goading people against the Muslims
and
constantly preparing for war against Madinah Munawwara.
And the Messenger of Allah sallallahu alaihi wa
sallam
by signing the Treaty of Khaybar against
against 1,
sorry, the Treaty of Hudaybia against, his enemy
to the south,
he opened up for himself a free hand
to deal with the enemy to the north.
On 20th or 21st of Muharram, an army
of 1400 Sahaba, radiAllahu ta'ala, anhu sent off
under the command of the Messenger of Allah
salallahu alayhi wa sallam for Khayr. So Khayr
was a network of fortifications
that were connected to,
that were connected to farms,
because Khyber was an oasis. It had a
natural,
source of water underneath it.
And,
so these fortifications were where the
the the crops and the wealth that was
earned from
the agricultural activities of the oasis were stored.
And
when the prophet
had sent for
for the Muslims and the believers to make
umrah,
only the most
only the most sincere of them answered because
they knew that we're going to be going,
almost completely unarmed,
into the
into the, land, where our where the enemy
has the upper hand
in order to perform an act of worship.
And it was something that only someone who
loved Allah and His Rasool sallallahu alaihi wa
sallam would take that big of a risk
for.
Whereas when the Muslims set out to
march on Khayr, there was a lot of
wealth,
in those fortifications.
So many of those who had given excuses
and held back from performing Umrah, the the
in the first deputation that went to
Hudebia and signed the treaty of Hudebia,
they gave excuses, but now they were ready
to go because they expected that they would
come back enriched with the treasure of the,
of the,
inhabitants of the fortifications of Khayr if they
were
successful. And the messenger of Allah, sallallahu alaihi
wa sallam, refused.
He commanded that only those who were there,
on the
on the attempt to go and make umrah
the year before, only those, Sahaba, were allowed
to come on this, come on this campaign.
All of the forts of Khaybar were captured.
There is the famous incident also
of Saidn Ali radiAllahu ta'ala Anhu,
having jumped the walls of of several fortifications
of Khaybar and opened
the doors from the inside, having fought off,
their defenders.
And also in his heroic virtue,
the the the hero of Khaybar
the hero of Khaybar was a warrior by
the name of Marhab,
and Saidin Ali who,
challenged him in battle and dispatched him on
the battlefield with the help of Allah
When the, Jews of Hebra had lost all
hope, they sued for peace and they offered
to live,
under
a treaty with the Muslims.
They offered to take the Muslims as partners
in their farm.
Since they were experienced farmers, the Jews offered
to do the actual farming while the Muslims
would receive a share of the yield and
tribute. The Messenger of Allah, Sallallahu Alaihi Wasallam,
being mercy to the worlds,
accepted their offer,
and thus their lives were spared.
Saydah Safia,
the daughter of Hari bint Ahthad,
who was from the progeny of Sayyidnah Harun,
alayhis salam was captured in this battle by
the Muslims.
Rasool Allah Sallallahu
Alaihi Wasallam set her free and
she agreed to marry him.
And the 2 of them were married.
And she also is one of the Umaha
Hadal mumineen Allah
be pleased with her and
send upon her peace.
A kind of a somewhat of a comical
story.
For those of you who have studied in
Pakistan, in the Madars in Pakistan, you know
that, the Pratans are,
They send a very sizable contingent of students
of knowledge. And,
they are renowned to be the descendants of
Banu Israel.
The the the lost tribes of the children
of Israel
in the Babylonian captivity. Some of them resettled
in Central Asia, and the Batans, they they
lay claim to that lineage.
And,
it's something that, even,
Israeli researchers I remember once I was in
Egypt, we got an Israeli channel on cable,
and so I watched a, a documentary that
Israeli researchers, some of them, they they they
accept this,
they accept this claim. At any rate, there
are a number of interesting parts of their
culture that
that sign up that line up with old
biblical tradition
from from the Torah and and from the
old,
from the old scriptures.
So one villager, a very pious and simple
hearted villager,
who is a student of knowledge. Oftentimes, those
simple minded villagers are the most genius of
students too, by the way. Although not always.
But one very, pious and simple hearted villager,
he
came to me and he said, he said,
Sheikh,
which was for whatever odd reason
of no design of my own, my nickname
in Madrasah, but,
he said, Sheikh,
why is it that all these Panjapes,
which is their affectionate
and slightly,
sometimes degrading term that they use for for
other Pakistanis and Indians.
Is how come all these Punjabis, they keep
saying that we're the descendants of Jews?
I
say, don't say Jews, say Banu Israel.
Let's say that you're the descendants of the
children of Israel. I said that,
this was something that came up with,
Saydas,
Safia Tubnu Heryei, umal mumineen,
that she complained to the Messenger of Allah
that that the the that some of the
women had called said, oh, she's just a,
like,
a daughter of the Jews.
And,
he said
something to her incredible
that if they say that to you,
say to them that my father is Harun
alayhi salaam and my uncle is Musa and
that my
husband is Muhammad sallallahu alayhi salaam,
which is kind of like a game set
match
retort.
So I
said to him, I said, just tell them,
Masha'Allah, that we're the olad of the mbeyah,
and this is why we're beautiful both in
our spiritual qualities and in our physical appearance.
And so he's like, yeah, we are good
looking people.
And so he was
happy with that.
Masha'Allah,
all of these things are wonderful. Whoever has
a good lineage,
in it for you, just remember that if
you don't use it for good, then it's
a complete waste. And if you use it
for good and in piety and righteousness, then
Allah, subhanahu wa ta'ala, bless you with it.
Something interesting happened in the 7th year, also
of Hidra. Hazar Sheikh says that 2 things
were
forbidden. 1 is temporary marriage,
and the second was the meat of donkeys.
And it's interesting.
Islam never,
you know, Islam never,
allowed temporary marriage in the sense that it
legislated it or it invented it. Rather, the
practice of mata'a or temporary marriage,
which,
many of the people of deviance,
deviance in in creed,
as a kind of gimmick in order to
attract people to their their cult.
They'll say, oh, no. Look. The the the
deen allows allows
temporary marriage, that a man can say, oh,
I'm gonna marry so and so woman for
a maher of $50,
you know, in the back of my car
for, like, whatever the next 3 hours. That's
another marriage. That's a joke. That's something that
was there in Jahiliya,
and Islam never legislated it.
Rather, it just didn't,
proscribe it right away. It was a part
of the Jahili
culture like drinking, which was also,
which was also
erased by our sacred law. And I find
it very telling that that muta'a or temporary
marriage
was prescribed
by the sacred law in the same in
the same time that eating donkeys was because
both of them is both of them are
something that are, you know, any person who
has any fitra would understand why it's a
bad idea and not something worthy of a
person of honor. And then there are those
people who permit temporary marriage as a gimmick
in order to attract people to their their
their weird akida that no one in their
right mind would, would accept in the first
place. But, hey, look, temporary marriage, and Allah
Ta'ala protect us from such people.
The mother,
of Saydah Aisha RadiAllahu Ta'ala Anha, Saydah
Umrahman,
passed away during this year, Allah Ta'ala be
pleased with her. In accordance to the Treaty
of Hudaybiyyah,
in the 6th year,
that was concluded in the 6th year, meaning
the the previous year, the Messenger of Allah,
salallahu alayhi wa sallam, set off with 21
100 companions to perform Umrah.
In terms of the pledge, they stayed 3
days in Makkah and then they returned to
Madinah Munawara. And what a amazing sight that
must have been to see the Messenger of
Allah Sallallahu
Alaihi Wasallam
and his,
his companions,
all of whom were the oliya of Allah
Ta'ala unlike which the world had never seen
nor will ever see again.
Making tawafah on the house of Allah Subhanahu
Wa Ta'ala and saying the talbiyah and returning
with their head shaved. Allah Subhanahu Wa Ta'ala
give us
a station with them because of our love
of them.
On the journey to Makkah Mukarama, Rasulullah Sallallahu
Alaihi Wasallam married Umul Munin Maimuna,
who was the
the the challah of of of Abdullah ibn
Abbas radiallahu anhu
wa anhuma.
It was his intention to have the Walima
in Makkamukarama, but the Kufar would not relent.
They refused to extend the 3 d period,
of grace allowed by the treaty. The Wolima,
therefore, was held at a place called Saraf
while returning from Makkamukarama.
This is where the nikah took place and
precisely at the spot the tent was set
up, say the memunah,
would then die
in the year 51 after hijrah.
May Allah ta'ala,
send upon her peace, and may Allah, subhanahu
wa ta'ala, be pleased with her. After the
pact at Khaybar,
a Jewess,
had sent, poisoned mutton as a gift to
the most noble prophet sallallahu alaihi wasallam.
His noble character constrained him to accept the
gift
that he didn't want to not accept it,
because that would be against his noble character.
As he placed a piece of it in
his mouth, the meat itself spoke by the
permission of Allah and said, oh, Rasool Allah,
do not eat me. Poison has been added
to me. He immediately threw down the meat
and informed the Sahaba
of the situation. 1 of his companions who
had already ate some of the meat had
died,
since he had already chewed some of it
before swallowing the effect of the poison endured
in the messenger of Allah sallallahu alaihi wa
sallam as long as he lived. And in
fact, he complained about feeling the effect of
that poison,
when he, when he finally passed away.