Hamzah Wald Maqbul – Yusuf b Tashifin and the Murabitun IAD 10072017
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The follow of Allah, subhanahu wa ta'ala, and
this ummah is
constant
in the
faith
and the outpouring
of divine favor
that
is
something that
we cannot quantify
nor qualify,
and
we will see some part of it in
this world, and the greater part of it
we'll see on the day of judgment.
Rasool
who is the
delight of the heart of the believer
in this world
and who is himself
the greatest manifestation of Allah
through his creation, for his creation.
Not just for this,
but for everyone who believed in
from the time of Sayidna Adam and tell
the time this world is going to end.
That Rasul
who is himself a manifestation of Allah's father,
The love of that Rasul Sallallahu Alaihi Wasallam
itself is a Fado
because of the Hadith of Rasul
almarummaamin
ahabba, a person will be with the one
that they love. So he is from Allah's
Fadul and his love itself is the Fadul
of Allah ta'ala.
He himself is the,
one that
sent to be the instrument of the salvation
of
all of mankind in this world and in
the hereafter,
through his Shafa, sallallahu
alaihi wa sallam.
And his love is also
a great instrument of
divine salvation.
And after him,
under the umbrella and the shield of a
person being with the one that they love.
Allah
sent a
a
parade of his
aliyah,
May Allah
forgive them and have mercy on them and
be pleased with them, those that were and
those that are and still walk amongst this
ummah and those that will be until the
day of judgement.
Today I wanted
to make mention of
one of the heroes of this Ummah,
a pious man and a simple man through
which Allah,
brought great change,
and brought great khair for the Ummah of
the prophet
that still lasts with us to this day.
And,
he is
not an Alem,
but a a a very simple person by
the name of Sidi Yusuf ibn Tashefin.
May Allah
be pleased with him.
He lived in the,
11th,
century, and he was reported to have a
very long life, almost a 100 years.
He was not an Arab.
Rather, he was born to the Berber Tribal
Confederation of Sanhaja
in the Far East of the Maghreb,
maybe somewhere between
what is now Morocco and Mauritania.
And,
he belonged to the Lantuna,
or Mpuna
tribal grouping
from the larger tribal confederation of Sanhaja.
Sanhaja is a very important tribal confederation
amongst the Berber people because they accept Islam
very early on,
and there are a great number of them
that will go on to do great things
in Islam.
So
the great Muhathik and Usuli,
Fakih,
whose Usuli works are still read by people
of Al Madahib,
and he's a great Muhaptic of the Maliki
school.
His son, *,
as was,
Al Busiri,
who is the author of the Qasida Burda.
And
the services to Islam rendered by Sanhaja are
are many, and they span,
centuries.
But Yusuf bin Tashefin lived in the desert,
and he lived in a time that Sanhaja,
much of it had,
gone straight.
So the story starts with
an individual by the name of Yahya bin
Ibrahim,
who is a chief of the the,
Jidala,
Berber Berber tribal
faction,
or branch,
and he goes to Hajj and on his
way back to from Hajj, he discusses with
the ulama
the general disarray and chaos in the Muslim
world.
And this is the time when
the the,
land of Egypt is squarely within the grip
of the Ubedi,
the Ubedi,
pretender caliphate.
The Ubedi's, they self identified as the Fatimiyya,
and,
they knew that
the Muslims have
a love for the Ahlulbayt of the prophet
sallallahu alaihi wa sallam,
So they falsely pretended
that they are from,
the
descent of
say, the Fatima
and the prophet
even though they had no known
they had no known or known
lineage amongst the Arabs.
And to this day, there are some people
who still
pretend to the Urbedi line.
Most notable amongst them is the Avakhan of
the, of the the Avakhani faction of Ismailis,
But,
they actually had a great empire,
which ruled Egypt and much of North Africa
at one time,
which was finally,
put out of its misery by,
Saladin Ayubi and see how there's connection between
the east and the west in the Muslim
world.
After that, they'll retreat to the mountains and
go on to become assassins,
a fanatical cult of people who would basically,
assassinate,
important people and take bribes and extort,
protection money out of them. And they're kind
of like the bane of, like,
the medieval world until they're put out of
their misery by,
Ulayghu Khan, known in the Persian and Arabic
sources as Halakku. That's another complete side story.
Someone wants to read about it, they can
read, Ataul Malik
Juwani's, History of the World Conqueror. In the
3rd portion,
he describes in great delight the long story
of the corruption of the assassins and their
destruction.
But, this Yahya bin Ibrahim,
who's the chief chief of the Jadalla,
branch of the of the of Sanhaja, this
Berber tribal confederation,
on his way back home, he's discussing how
the Muslim Ummah is completely,
in in in, you know, you know, fractured
and it tatters and in a horrible,
political
and social state
and,
how, you know, he feels pain.
And he discusses with the ulama,
how
in different places on the way back from
Hajj,
the situation and how it pains him and
how they can do something to change things.
And this should kind of strike a chord
with us because this is the same pain
that we feel nowadays when we see on
one side, most you know, Muslim lands are
politically horrible, ruled by tyrants and dictators and
God knows what.
And,
spiritually,
people, everything is breaking down,
and people are are leaving life of piety
for the life of sin. And it seems
that people are kinda running out of gas,
in terms of their practice. That this is
not the only time that this has happened.
Rather, these are pendulums that swing in history.
That these are the days that we distribute
them,
give everyone a turn amongst people to see
how they're gonna do what they're gonna do.
These up and downs exist, and there's
left for all of us, of how we
should behave and how we should live in
the times when,
the din is ascendant socially, culturally, politically, economically,
and when it's,
on the way, down as well and when
it's at its apex and when it's at
its, the the pit of the valley.
So this is a story of one of
those times when things are not looking so
good.
And Sanhaja itself,
accepted Islam very early on at the hands
of the Sahaba and the Tabi'ina radiAllahu ta'ala.
At any rate, at the hands of the
salaf
And,
by this time,
Yahya bin
Ibrahim,
he himself is lamenting to the ulema how
the people of Sanhaja used to have zeal
and ardor for the deen
and great you know, carried great services of
the deen to different lands.
And now people are themselves
unconcerned with the prayer, unconcerned with the sharia,
drink and commit other acts of haram.
And anyone who tries to remind them to
live better,
is is basically ignored if not mocked and
ridiculed, which should be,
something that, you know, strikes a chord with
a lot of people.
And
so what he does is,
on the way home, he stops in Fas,
which
is the city established by the great grandson
of Saidan al Hassan radhiyahu ta'ala Anhum Molla
Idris. May Allah ta'ala,
have mercy on all of them.
And it was the original
cultural center of the far far western lands
of the Arabs and the Muslims,
and it it is the center of learning
of the far western lands of the Muslims,
The largest major center of learning,
west of Perawan,
which is
next to modern day Tunis,
and the site of,
one of the oldest educational establishments in the
world,
which is the,
Jamia Antal Qarawyim,
which was built by Fatima al Fihriya. May
Allah ta'ala,
raise her rank amongst his oliya,
a woman of great vision and of great
piety who Allah ta'a accepted from. She made
this madrasa, and Allah accepted it from her.
And so,
the by the way, the the
Masjid is still there,
and,
you can still go and pray there.
At any rate, what happens is that that
Yahya bin Ibrahim,
he
meets with the the legendary
Malik I Fakih Hafez, Abu Imran.
And,
Abu Imran, he just asked him, so what
can we do? You know? He says,
we are in fast, we are an urbanized
people, and we are an Arabized people.
You are Berbers and you live out in
the desert. So I will send you to
my student
who is more aware of your context
and more aware of how you live.
His name is, Wijaj,
which itself seems like a Berber name.
And says go talk to Wijaj.
He is a he is a
a a a student whose islah was done
and whose,
who's,
you know, reached
a high months above Elm.
And because he's more familiar with your language
and your culture and your customs,
he will he will be able to give
you better,
better guidance regarding your particular
your particular,
issues as a people.
And,
Wijaj,
sending sending,
Yahya bin Ibrahim to Wijaj is a sign
of great hikma because nowadays we have a
lot of people who seem to know it
all.
And,
some people
who race in order to,
you know, say their opinion.
And this is Abu Imran, the legendary Faqih,
and Alim, the likes of which there there
are very few in every generation.
And,
he
he he was okay with, like, sending,
sending them to somebody who may know better
because that's a sign of the people of
knowledge. And may Allah have mercy on the
person who knows the limit of their knowledge
and he stops before he crosses that.
So,
Ibrahim goes to this
and says,
you know, like, you know, I wanna make
the I want to make the rectification of
my people.
How how can I make the rectification of
my people?
So he sends a student of his,
by the name of Abdullah ibn Yaseen.
May Allah ta'ala raise his rank amongst his
oliya.
He said, this is a student of mine
whose isla has done and who knows ilm
and is a man whose heart is filled
with piety
and filled with the love of Allah and
his rasul sallallahu alaihi wa sallam and filled
with courage. Because we have many people just
because a person is a'alim or just because
they make a lot of zikr, doesn't mean
that their heart has courage in it.
And, you know, we don't blame one another.
Rather, it's okay to understand that not everyone
is suited for every work.
But he saw in
that Jazuli. Jazuli is all Jazuli is also
a
a a a tribe of Berbers that Arabizes
very early on.
But Abdullah bin Yasin al Jazuli,
was a person of very special talents. So
Wijad said, you have this
this,
desire to make the rectification of your people.
That is a very difficult job and it
takes a lot of courage and a lot
of of work
and a lot of sacrifice. I have this
student.
He has that in him, that that that
that that desire to,
you know, have a big
task in front of him and put his
all into it and work toward it. So
Yahya bin, Ibrahim
takes this,
takes this,
Abdullah bin Yacine
to his people, which is the Jadalla,
branch of Sanhaja
and has him preach to them. And it's
a complete failure. It's a complete flop. Nobody
will listen to him. Nobody will come to
the masjid. Nobody will say their prayers. When
they try to gather everybody,
people will basically,
behave very badly toward him. And in fact,
at some point or another, they basically try
to kill him and, burn his house down,
and run him out of, the judallah.
And Yahya bin,
Ibrahim
basically says to his people, if this is
how much you hate the deen,
and you're gonna run this man out, of
our our lands,
I don't need you anymore either. And the
2 of them leave.
And there is another branch
of of Sanhaja,
Alimtuna,
who
welcome
welcome them.
And their,
their chief, his name is Yahya bin Omar.
And very shortly after that, Yahya bin Ibrahim
passes away.
And so Yahya bin Omar gives
gives cover to,
to Abdullah bin Yassin
and encourages his dua.
And that dua goes further and further.
And,
what happens is
the, Abdullah sorry, Abdullah bin Yassine
will then say we need to go to
a place and establish a a ri'baat.
What is the concept of ri'baat
in the deen?
Allah tells us in his book,
Oh, you believe,
be patient
and enjoin one another toward patience and enjoin
one another toward firmness.
And fear Allah so that you may be
people of success.
Means to make firm,
and
it has a number of different usages in
the Sharia.
Rasulullah salahu alaihi wa sallam, he said, should
I not inform you of those things that
will make your entrance into Jannah guaranteed?
That you should walk
numerous steps to and from the masjid, and
that you should literally paint wudu onto your
limbs,
even though it's difficult. Meaning, it's like very
cold or very difficult for you to to
make wudu again and again,
and that you should sit in the masjid
and wait from one prayer
until another prayer.
This is this is making firm, standing firm
in your deen. This is standing firm in
your deen. This is standing firm in your
deen. And indeed, this is the way our
forefathers
from the oliya of Allah ta'ala and the
people, the ahlulah, and the people who longed
for the,
and desired for the the the moment of
of union with with with Allah Ta'ala in
Jannah.
Obviously, not when I say union, meaning
being able to feel his divine presence. Obviously,
no one can be one with God because
Allah is qualitatively unlike his creation.
So at any rate, one of the meanings
of the sharia of rebaat is to establish
a a a place of landing,
which is on the frontiers of the Muslims,
which is
a a a place that will serve as
a frontline to defend the Muslim lands against
an attack. Obviously, that place living there will
be more dangerous than other places.
Rasulullah, sallallahu alaihi wa sallam, said that standing
guard at the frontiers,
of the of the Muslim lands,
which is also known as rebat. That that
rebat,
spending one day and one night in that
rebat
is, something that you'll
see it will mean more to you than
if someone gave you the entire, earth and
what's in it.
And it's a great act of piety.
So so what
Abdullah Binyaseen said is that we need to
make a ri'bat like that. We need to
make a place
where where we
where we establish
ourselves
and,
his program there was to
teach and learn the basics of din
by day and night. That the people will
learn their aqida, they will learn how to
make wudu, they will learn how to pray,
they will learn their faraed,
their obligations of deen, They will learn
those things that a useful and functional citizen
of
the,
of of of of any Muslim,
polity
need to know in order to be men
of the tradition rather than just slapping Bismillahir
Rahmanirrahim over the life of a kafir.
And, you know, maybe their their iman will
be accepted, yawm ultyama, by the shafa'ah, Rasulullah
Sallallahu Alaihi Wasallam,
but they don't represent him in any useful
or in any practical way.
So
what happens is that
they will make this rebat,
and because, they're they live in a perilous
situation,
the other,
branches of Sanhaja around them,
they have it in for Abdullah bin Yassine.
They don't like the fact that he wants
them to stop drinking. They don't like the
fact that he's he wants,
you know, he wants them not to do
haram things anymore. And they turn on they
basically turn on them.
And so they learn how self defense, and
they learn how to fight, as well, in
that place,
how to make swords and arrows and shields
and etcetera, basic martial arts and things like
that. So they learn both of these things,
together in the suribat.
And then what will happen is they'll come
back and they'll subdue jedala.
They'll subdue what's left of Lamtuna that doesn't
accept the
the call of righteousness of, of of Abdullah
bin Yassin
and of,
Yahya bin Omar,
who is
now
they all take be'a. They all take the
oath of allegiance with Abdullah bin and they
make this brotherhood that we're no longer going
to fight these intercessant tribal wars,
clan against clan, cousin against cousin, brother against
brother, tribe against tribe. That that the only
thing we care about from here on out
is the the law of Allah and his
Rasool
And so they take because they're in this
ri'baat
and they take it as their their center,
for the revival of deen and for for
the the rectification of their society, which is
otherwise essentially tribal warfare and chaos,
and sin.
They they they become known as the murabitun,
the people who who make rebat, the people
who of the rebat.
And so they will subdue all of these
different clans of Sanhaja,
to the point where sanhaja, all of it
will come under their control.
And this is this is a part of
hikmah,
and this is a part of the sunnah
that Allah subhanahu wa ta'ala sallallahu alaihi wa
sallam taught that there are certain people who
will
accept the path of righteousness because of the
Quran and some who will accept it because
of sultan.
That some people will accept what's right because
it's right, and some people will accept what's
right just because that's the order that's, that's
imposed,
that's imposed on them. And, this part of
human nature,
you cannot just say that, for example,
you know, doing drugs is is wrong, and
everybody around you is shooting up and just
keep saying keeps at some point or another,
the police are gonna have to come. They're
gonna have to take the drugs from them.
They're gonna have to arrest the dealer. They're
gonna have to do, you know, some things.
You're fine. You you know, some people need
to go to treatment, but some people are
are maliciously,
you know, selling and pushing drugs in order
to make money. You're gonna have to shut
that stuff down.
And, you know, there's a lot of people
who are like, oh my god.
Islam, look. It's trying to force itself on
people. Islam doesn't force the deen on anybody,
but it does force order,
just like any successful
society will do, just like any successful society
will do. In fact, the difference is that
Islam uses the principles of Wahi in order
to do that. And, you know, we're not
here in America,
right now to do that. But those are
Muslims who live within the Muslim lands that
are
are bringing
a a a a situation of chaos back
into stability.
And so what will happen is they will
keep doing that, and Abdullah Binyasin,
who is their teacher, who teaches them the
love of Allah and his Rasool,
and teaches them courage, and teaches them bravery,
and teaches
them,
to stand firm and to be in
every sense of the word. To be people
who are firm and make one another firm
in the path of Allah
He
will give the superlative
sacrifice
that after Sanhaja comes under
under, the program of the Murabitin,
they will take this dawah to the next
tribes.
Very few of whom will accept it. Most
of whom will fight them because of it.
And when they're fighting the Birgawata,
tribal confederation,
he will fall in battle,
as a shahid, as a martyr in the
path of Allah Subhanahu Wa Ta'ala, and Allah
Ta'ala will accept that from him.
And,
so after him,
the the
the the shatten of the Murabitun
falls
squarely to Yahya bin Omar,
who will himself pass away after some time.
And the shatin of the Murabitun will pass
to his brother, Abu Bakr bin Omar.
And what will happen is
they reach a watershed
when they
will conquer Ahmad.
Ahmad is a city in what is now
southern Morocco,
which is the first large city that they
conquer.
And by that time, they will subdue the
tribal Berber tribal confederations
of Zenata
and, Barghawata.
And they will conquer the city of Ahmad.
And,
they will make it their capital because it's
the,
the largest city that they have,
under their system, the nidam of their the
Murabitun.
And,
what will happen is that
when they get to that point,
one of the Lamtuna
nobles and chieftains,
who is the one that we wanted to
discuss today. His name is Yusuf bin Tasifin.
Abu Bakr bin Omar will recognize the qualities
and the talents in this individual,
And he will
do something very amazing which only happens from
sincerity and akhlas,
which is that he will sign over the
he'll sign over the,
leadership.
He'll say, I'm a soldier
and I am a person who is a
a servant
of the din, and I will always be
so. And I'm not a person who wished
any leadership out of this.
So I will take a group of the
Morabitoun
south,
south of Morocco into what is now Senegambia,
and some say as far as Ghana,
and I will carry this dua to the
lands of the Kufar
and call them and invite them to Islam.
And I I will do this, and I
will leave in charge of Ahmad because of
because of your talent and your ability. I
will leave you, Yousef Bintashefin,
in charge of, Ahmad
and in charge of the central
administration
of of this state of Morabiteen.
Because of his shawp and his love for
for being out in the path of Allah
ta'ala, he left the leadership and he went
south. And that's a whole another story of,
like, the the successes and the the services
that that that that Abu Bakr bin Umar
did in that path,
the path of Allah Ta'ala.
But now we see that Yusuf bin Tasifin,
is now the leader of this Murabitun
movement, and he's a man of great sincerity.
He's a man who learns to speak Arabic,
his great love for the ulama, and he
will go on,
basically,
expanding
this solid,
incorruptible,
and pious state
based on what?
Based on the aqidah of the Ahlul Sunaw
al Jama'ah and the fiqh of Malik
and the the the the, methodology of of
the deen.
And he will sweep the entire, Maghrib. He'll
sweep the entire Maghrib.
That's
hitherto ruled by oppressive people, hitherto
ruled by,
heavy taxation,
ruled by an upper class, which is,
upper class and lower class, which is corrupt,
people who drink, people who
people who just don't care for one another
or for the deen,
as a society. Obviously, there's always pious individuals
in khair and ummah,
but they will they will switch it back
to the,
to the simplicity and to the,
righteousness
of the early generations
of the Muslims,
and they will become famous throughout the land.
The the the kabr of their righteousness and
the love of their their their project will,
spread the news of it will spread throughout
the Muslim lands to the point where even
the people back east will find out that
this is something that's happening. The Maghrib and
the Ulema will will will honor them for
it. And in fact, Yousef bin Tashafin, whenever
he had a major,
a major,
decision to make, he would actually write to
the ulama. Some of them from as far
as Tehran and Tunis, some of them even
further all the way to Iraq and Baghdad.
And he will actually write to Imam Ghazali.
And it said that Imam Ghazali will read
his letters and will answer them, and he
will take so much happiness in,
in in in the fact that there's somebody
in this world that
that
is, serious about their deen and that revived
the,
revive the the spirit of the sahaba radiAllahu
ta'ala anhum
to rule not for the sake of money
or wealth, but for the sake of establishing
justice
and, the remembrance of Allah ta'ala in the
land. And,
you know, there's there's a lot with regards
to that as well.
And so they will rule,
this and establish the state and rule it
in the in the Maghreb.
And,
what happens is Spain across the water
is in is in big trouble.
Spain, which was one unified state,
one unified state that was established by Abdurrahman
ad Dahil,
the surviving member of Banu Umayyah who survived
the purge that Banu Abbas did of Banu
Umayyah when they took power.
And in in in itself an epic story,
he fled
westward until he made it to Spain and
united
a bunch of warring factions into one cohesive
state. That state that he he made,
had fallen apart. And now Muslim Spain was
in the era of what they call the
the
the different, like, factional kings.
So each city
basically became a city state.
So you have,
the taifa of Valencia. You have the taifa
of
of of Seville, of Ishbelia.
You had the Taifa of Cordoba, of Cordoba.
You had the Taifa of Bataluz, which is
modern day Badajoz,
which is on the in the south,
western part of the Iberian Peninsula, very close
to Portugal. So it's basically southwestern Spain
and southern Portugal.
You had the taifa of,
of Granada,
the taifa of Granada,
the Ta'if of of Tulitila of Toledo.
And they fought with each other constantly.
And some of the rulers were Berbers, some
of them were Arabs, and they fought with
each other based on their lineage. They fought
with each other based on their
desire for wealth. They would ally with
the Christian kings
of of northern Spain against,
of Castillo, Lyon,
Galicia,
Aragon.
They they would they would ally with them,
and fight with them against their Muslim brothers,
and, they were really in a weak position.
And in fact, politically,
the,
the the the the Christian kings of northern
Spain
were basically
playing them off against each other and completely
on the cusp of
of of of throwing the Muslims out of
the Iberian Peninsula.
And during,
this time that we're talking about of the
establishment of the Murabitun state,
there was a particular
king,
Alfonso the 6th,
who had taken the throne and fought his
brothers and unified the the the the thrones
of,
of Galicia,
of Galicia and of,
of,
Castile Leon Navarre.
And he was in a unique position,
politically,
because,
the amount of unity between the northern
Spanish Christian kingdoms was unprecedented,
and he had a very, very, very,
bigoted hatred against Muslims.
And he thought He saw it as his
life work life's work to completely kick the
Arabs and Muslims out of
the Iberian Peninsula, which was essentially the spirit
of the Reconquista, which was unique actually at
that time. There were there were majority of
the Iberian Peninsula's Christians were,
were were were not like that. And they
saw the Muslims as part and parcel. They've
been there for centuries of Spanish,
a Spanish,
culture.
And, indeed,
the southern part of Spain,
had a great number of Christians amongst them
that lived in peace and harmony with the
Muslims,
and Northern Spanish Christians used to come for
a trade.
This was very strange, his his his kind
of, like,
extremely bigoted and extremely hateful,
you know, hatred of of Muslims, otherwise of
Muslims. Otherwise, there was, you know, the Catholic
church which
was the dominant church in the Iberian Peninsula.
There is the Muazirab,
right of the Catholic church that celebrated mass
in Arabic.
There was, you know, they were I mean,
the Muslims were part of the the the
culture, and the Christians were part of the
Muslims
being part of the culture over there. So
this Alfonso the 6th, he had a very,
like, zealous and very scary,
desire basically to eradicate Islam from the Iberian
Peninsula.
Unfortunately, his line of thinking will
survive
until later when the Reconquista meets with a
lot more success,
later on.
But what he will do
is,
at some point during his reign, he has
to flee for safety.
And,
the the the taifa of Toledo, of Thulethala,
the king will actually give him safety,
out of out of, honor of him as
a king
and will basically protect him against his enemies
and then let him go again.
And the, the promise that the king of
Toledo takes is that,
that that he won't invade from from Alfonso
the 6th is that he'll leave Toledo alone.
And so what will happen is
at some point when Alfonso the 6th in
his reign gets enough power,
he will essentially
lull Toledo
into, security.
And when politically opportune, he will actually take
Toledo over.
And the the the the the
the the the people and the the the
government of Toledo completely taken by surprise because
they thought they did some ihsan and good
to this man, and that he had promised
that he wouldn't attack them, and now he's
completely taken it over. Now if you look
at a a map of the Iberian Peninsula,
Toledo is in the dead center,
and it is the sacred heart of,
of of the Iberian Peninsula.
It is still to this day, it's basically
a mountain fortress on top of which there's
a church, and it is a a it
is a a a a a a basically,
like the the the the central fortress of
the entire
country. Whoever rules
it
has a view basically to rule the entire
country. And at some point in the past,
it's actually the capital,
of Spain.
And so by by by unseating the Muslims
from Toledo,
he's basically on a very dangerous path.
And he identifies then after that the Ta'if
of Bataluz,
of of of of
what's in Spanish, Badajoz,
in the south
in the southwestern part of the peninsula
that he's he's gonna go after it next.
And the if
who are hitherto
busy fighting each other, they're like, oh my
goodness. Like, one of our 6 major kingdoms
just got basically wiped off the map.
And,
now
now he's going to march on every one
of us 1 by 1
and no individual is strong enough to be
able to resist him.
And so,
you know, some of the will
respond by
petitioning him and sending him more tribute in
order, to for him to not not not
to not not to fight them. But they
know no matter how much tribute they send,
this is a man that doesn't keep his
word,
and that he is going to just wait
until it's
possible for him to go back on it
and take them over.
And so out of the malukut tawaf,
the strongest tawafah is
the tawafah of Ishbelia
of of Seville,
which is ruled by an individual by the
name of Al Muhammed ibn
Abbad. And so they have a you know,
he has in his privy council an emergency
meeting, and that emergency meeting is
is about what are we gonna do? What
are we gonna do with
Alfonso the 6th, who's basically gonna wipe Islam
off the off the map of of of
of Spain.
And so the suggestion comes up
that there's a pious and righteous man who
rules over the the the Berbers in,
in in in Al Maghrib Al Aqsa, in
the Arabian, the far western
Arabic speaking lands,
who, by the name of Yusuf bin Tasafin.
And him and his Morabitun
are formidable fighting force. Why don't we call
them across the water to help us? Because
none of us are militarily strong enough to
be able to stand up to
Alfonso the 6th. And so Al Martamid ibn
Abbad, who is not known to be a
particularly pious or religiously observant individual,
although he's a person who is definitely a
Muslim,
but he's not known to be a particularly
pious or righteous individual. His son says to
him, this Yusuf Bintashefim,
if we call him over,
he's going to,
bring his army,
but he is going to make himself at
home.
And we have no guarantee that once his
army is here that they're gonna leave.
And,
Allah bless,
Al Mu'tamid ibn Ubad,
despite the fact that he may not have
had the seerah of,
of a person that, you know, we consider
to be a hero of Islam, but he
said something at that time which was heroic.
And I wish that our leaders that we
have today, whether they be the leaders of
countries or even just the mustard boards that
that play dirty politics behind each other's backs
in America,
he said something very profound and deep. He'd
say that he said he said when confronted
by his son who said that, you know,
what guarantee do you have that? Yusuf bin
Tashefina isn't gonna, like, just have his park
his army here and just take over all
the Muslim lands after he's done
defeating,
Spanish
king,
Alfonso the 6th.
Al Mu'athamid ibn Abad says to his son,
He says, I would rather I would
rather
be,
I I would rather be enslaved as a
camel herder for Yusuf bin Tashefina in Africa
than be enslaved by, Alfonso the 6th as
a swineherd, as as the herder of his
pigs.
He said what? I would rather be a
camel herder in Africa for Youssef Ben Tashafin
than a swineherder
in in in,
Castile in Castile in in Castile
for,
for for Alfonso the 6th,
which,
which showed what? That, he knew that that
this decision to protect the din in,
in in in his own life, in his
own family, in his own person, his own
city, And in Andalusia,
this was it takes precedence over over political
considerations,
even though it's known from the beginning of
time that all kings
are obsessed
with nothing. They have no religion, no zikr,
no anything other than the obsession they have
with protecting their own, seat on the throne,
that that he had enough courage inside of
his heart to understand that the deen of
Allah ta'ala is something that that takes precedence
over his own,
his own political future. And so,
they will write a letter
and they will send it with the ulama
because they know that that that, Yusuf Bintashafin,
loves and respects the ulama,
inviting,
and pleading with Yousef bin Tashafin
to bring an army across the water,
in order to protect the Muslims in southern
Spain.
And, Yusuf bin Tashayfin will not accept this,
accept this,
invitation right off the bat. Rather, he will
himself write to the ulama
and ask them,
and ask them,
you know, what their mashra is.
And he will write to the ulama of
the east as well.
And he will write to the Amiral Mu'minin,
the Khalifa,
with whom the Ummah took bay'ah as the
Amiral Mu'minin even though his political power was,
was very weak. And so no one has
to listen to them. But, Yusuf bin Tashifin
listened to him because it was the hukum
of Allah and his Rasul salallahu alayhi wa
sallam. So he would write him asking him
for mashrass.
The jawab, the the answers from all of
these people came
that, you should go and you should protect
these people, and you should you should fight
with them. So he took an army across
the, he took an army across the
Strait of Gibraltar.
They landed at the,
Jaziratul
Khadra,
which is Aldusiras,
in in in, I guess, in Europe. That's
what they call it,
in the European tongues.
And he will land over there,
and he will
unite his army with the army of Bataluz
and with the army of,
Ishbelia
of of Seville.
And,
they will basically make a plan
of how they're going to meet,
how they're going to meet with,
Alfonso the 6th army,
who is, who is marching on on on
on on Badajoz,
on Batalhos.
And
what the plan is is that the the
the the native Spanish,
army
will first engage the
the,
the native Andalusian Muslim Spanish army will first
engage the army of Alfonso the 6th,
and, they will wear them out. And then
afterward,
the Morabetun
will will basically come onto the battlefield
unbeknownst to,
Alfonso and his army, and they will finish
the job.
And it was a very hard fought battle.
The battle will will be
called in Spanish
sangrajas.
Sangre in in in in in Spanish and
Latin,
means blood.
And it's called in Arabic,
the Battle of Zalaka.
Zalaka yazliku means to slip, and the reason
it was zalaka is because there was so
much blood spilt on the field
that, a person couldn't take more than a
couple of steps without slipping and falling.
For those of you who studied Madras and
Punjab during the monsoon season, you know that
mud when it gets wet, it's extremely slippery
and it's very perilous to move through. It's
very difficult to move through.
And that's what happened because of how hard
fought the battle was. But it was a
decisive victory for,
for the Muslims.
Very, very few it was a route.
A route means not just a victory where
where you win and you chase the enemy
off the battlefield.
Alfonso the 6th, in his arrogance, who showed
up that day and thought he was gonna
eat up,
Batlios
just like he ate up,
Toledo,
ended up barely escaping with his life. In
fact, he was wounded in one in one
leg, and he was lame for the rest
of his life. And he will never really
recover from
from the shock of that experience.
And,
the rest of the mulkut tawaf are saved.
And,
Yusuf bin Tashifin,
is acknowledged as a hero of the Muslims,
and,
essentially,
Islam was on the verge of getting wiped
off the map.
And,
basically, his coming delayed the Reconquista,
which sadly, you know, that that objective will
be by bigoted
and by hate filled people,
in the Reconquista and what follows it in
the Spanish inquisition.
They will achieve that if, that that goal
in the,
15th century,
but he will delay it for several 100
years,
because of how decisive that victory is
in the battle of Zalaka and sangrajas.
And so what will happen is they'll go
back to Africa,
and
they will see that the
are up to no good once more
and that they're up to their drinking and
their merry making and fighting one another and
making alliances against one another with each other
and with the the the the,
with the North.
And,
basically, the ulama will appeal to,
Sidious of Bentashfim
to come across and just,
you know, protect us, lift this from this
this curse from us, and protect us so
that we don't have to constantly live on
the edge of peril because of these peoples,
because of these people these these leaders'
complete incompetence.
And so he will come across and he
will do that. He will take the reins
of one Taifa after the other,
and, he will become the leader of the
unified
Maghrib and, Andalus.
He will take back the Taif of Valencia,
Valencia from the,
from the the Christians
in the north, the the,
the the the crown of Castile, Lyon,
Aragon,
and Galatia
and, and Navarre.
And he will,
I don't know if Lyon actually was part
of it.
At any rate, the the the Pashtala
and Aragon and and Galicia,
he will take
Valencia back from them.
And, he will attempt, he will he will
he will fall short of the goal of
having taken,
having taken,
Toledo back. Toledo will never come back into
the hands of the Muslims,
but,
at least yet,
but the,
that, you know, he will stabilize Muslim rule
in Spain.
And, one of the things I neglected to
mention is that Ahmad, which was the first
capital of,
which was the first capital of
the,
of of the Morabitun,
like, metro
metropolitan capital,
he will use it as a base
for which they'll build an entire cap new
capital city,
which is
which is going to be the capital of
this Murabitoun,
enterprise,
and it will be their center.
And it is a Mubarak city,
and it will take the name Murakush in
Arabic.
In English, they call it Marrakech, and it's
literally the city after which the Maghrib al
Aqsa will take its name from. The the
the far west Muslim lands,
will take their name from the city. That's
why we call Morocco Morocco, and we don't
call it because Morocco in Arabic is
Al Maghrib.
It's the the west.
But we call it Moraqish in Urdu, and
we call it Morocco in English because this
city that the Moravitun will build will become
famous throughout the the world. And the entire
Morocco will be known because of the city.
And it's a city of the oliya of
Allah subhanahu wa ta'ala and of the ulama.
Imam Jazuli that writes the Dalail ul Khairat
is from there
and,
and he he he he, his mazar is
there. And Qadi Yad, who,
writes,
what is essentially the most substantial,
commentary on
on,
Sahih Muslim is there, and a number of
oleman, oliya,
they live and die in that place.
And it was established for the remembrance of
Allah Ta'ala and for making firm this deen,
of Allah Ta'ala and and God's earth.
And so, Yusuf bin Tashshin will
subdue all of the, all of the all
of the
the the turbulence in the Muslim lands of
Andalus,
as a hero of of of of the
people of Deen.
And,
he will come back, to his capital city
in Marrakesh, and his grave and his mazar
is still in Marrakesh.
So for those of you who are interested,
this is one of the reasons why we
wanted to take the group to,
to Morocco this winter,
is that the Mazar of Yusuf bin Tashafin
is there and, his grave. And it's my
sincere,
love and hope that I've never seen it
before. I've never visited it before. That I
go and visit his grave,
and be able to read the Fatiha and
make dua for him and pay my respect,
because a person will be with the one
that they love.
And he died at, he died at the
nearly the age of 100,
And he was he was not a big
guy,
and he was not a a great alim
nor was he a nobleman of the Arabs,
nor was he any of these other things,
nor did his
project last forever. In fact, the Murabitun will,
their their government will fall one day at
the hands of the the Muwaidun,
who are
a fanatical,
bad attempt at copycatting what the Muwaidun did
and the debacle of them and their fake
Mahdi,
Abdullahi Min Tumart,
who established their dolah, which then becomes milder
and less, theologically
problematic later on.
He will
he will,
they will destroy the the the state of
the Murabitun.
However,
this is a problem that that people have
because we live in such a materialistic
age. People will say, oh, their project ended.
Their project wallahi didn't end.
And it's not an independent project.
Rather,
'Abdulillah Binyaseen, who gave his life for their
project, he was a student of this
wujaaj,
who was a student of Abu Imran al
Fasi,
who was a student of the Malik I
fiqh and,
and one of the great ulema of faas,
the city that was established by the grandson
great grandson of Sayed Al Hassan radhiallahu anhu.
That project, it it came from where? From
Madinah Munawala where Sayedan Hassan radiAllahu anhu was
buried,
who took it from his grandfather, sallallahu alaihi
wa sallam, who took it from Sayyidina Jibril
alaihi salam,
who took it from Allah ta'ala rubla Izza.
Jalla jalalahu.
That project was the same one that brought
the Banu Israel from the chains of bondage
into the holy land, and that destroyed pharaoh
and his hosts and drowned them in the
ocean.
That same project is the one that that
sent Seda Isa, alayhis salam, and the same
one that sent
all of the prophets, alayhi musaato alayhi salam,
that that that saved Sadanu and drowned,
the kuffar from his believers.
That same project is the reason that that
you and I say, la ilaha illallah.
And even though the state of the murabitun
has fallen,
but
the deen never falls. And even though the
state of the Murabitun has fallen, their project
their branch of the project is still running
because in Mauritania, our ulama that we studied
from, the manhaj and the curriculum of books
that they teach
are the same curriculum
or a in evolution of the same curriculum
that has been Khalaf and Ansalaf generation to
generation,
transmitted from that original rebat which was set
up by you, Abdullahi bin Yaseen al Jazuli
It's the same the same manhaj for teaching,
the the law and teaching,
Aqidah and teaching, all parts of the deen,
that that we took from our teachers
that Al Hajj, Wil Fahu, known in the
west as Murabit Al Hajj,
and and, the Murabit ul Murabit Ahmad Fahl
and Murabit Hadhameen and our teachers, they taught
to us and they taught to their
students. And it's the same project through which
anyone who's come to,
our ri'baat, our small ri'baat, not the one
that's not Abdullah Binyasin's ri'baat, that was a
great one. Our little small ri'baat that we
have in a rented room in,
in Glen Ellyn, who's come to the ri'at
or come to my basement or come to
my home and stayed with me to read
the risala, the same books that they taught
in those those those great ri'ats.
They still read that same risala. They still,
practice and keep alive the practice and the
tradition of the fiqh of the people of
Madinah and the Aqidah the Ahlus Sunun al
Jama'ah. That is the the the state of
the Murabitun is and the project of the
Murabitun is still alive and it still lives
with us. And
a blind man will think that the greater
part of it is some sort of political
ascendency and political throne.
Abu Bakr bin Umar gave up the political
throne because he understood that the kingship of
the akhirah is
It's more intense than the kingship of this
world. It's greater than the kingship of this
world, and it lasts forever. Unlike the kingship
of this world, it lasts forever. And so
he gave up the kingship to Yusuf bin
Tashefin.
And Yusuf bin Tashefin, perhaps his dolah has
ended, perhaps,
those bigoted
and and,
murderous,
people of the inquisition and of the Reconquista
have have have literally
killed and destroyed,
killed every Muslim,
sat down, killed every Muslim,
in the Iberian Peninsula and destroyed our masajid
and destroyed the graves of our forefathers and
of our oleman, oliya,
and put idols
and the and and and icons
and the, instruments of shirk inside of the
masajid of our forefathers.
But
they will never be able to make what's
true untrue
even if they hate the truth.
And,
the the dean and the learning, that that
survives from those people and the sunnah that
we have to them,
is is the greatest testament to Allah Ta'al's
love of them, that he kept this
sills of teaching the knowledge of wahi and
revelation alive
through their through their branch,
which connects upward through the rasul, sallallahu alaihi
wa sallam, and downward through,
simple and flawed people like us.
As flawed as we are and as unworthy
as we are of being the representatives,
we're nothing but
scattered good deeds in the ocean in the
ocean of, of Allah's pleasure that he prepared
for such people.
And the most that we can hope for
is that because we love them,
because we love them, Allah ta'ala will love
us like he loved them, and Allah will
keep us with them, that we won't be
separated from them. Because we refuse to separate
our hearts from them in this world, Allah
ta'ala will not separate us from them on
the day of judgment. This itself is a
great manifestation of the fable of Allah, subhanahu
wa ta'ala, that we that we started off
this talk with, the fable that we're all
dependent on.
The fable that we're all dependent on by
every breath and by day and night, by
when we remember to ask for it and
when we forget and we're completely heedless of
it. And so,
that's,
what I wanted to mention.
And,
when I post the lecture, the icon of
the
the the lecture will be
a picture of the mazar of Yusuf bin
Tashefim.
Whoever has a chance to go to Marrakesh,
go and say salaam
because,
the
and,
go say salaam and make dua and read
fatiha and and show your respect. And those
who cannot make it, they know that Allah
is in every time point in in in
time and space. And make dua for them
as a manifestation of your love for them.
Make du'a for them and read the fatah
for them as a or some part of
the Quran for them as a manifestation of
your love for them so that love can
bear witness for you in this world and
in the hereafter
in front of Allah ta'ala and that he
can make he that he he can give
us from his fellow that we will be
with the ones that we loved because we
love the and the people who gave for
his sake even though we're not, we're not
we're not able to be like them.
No matter how hard we try, sometimes we're
not able to be like them. But Allah
may bear witness that we love him for
his sake.
Allah give all of us so much tawfiq,