Iqbal Gora – The Prophetic Seerah
AI: Summary ©
AI: Transcript ©
Welcome to the last of,
these sessions,
where we discuss the of the prophet,
before
So this will be the last session,
and in the future we may continue another
section,
another 4 or 5,
sessions
going a bit further,
into the 0. So we'll stop
at We have a few things to cover,
we will try to get as far as
we can, in as much detail as we
can, inshallah,
before.
So last time we discussed
the way in which Allah protected and
before the revelation of,
before prophethood.
We mentioned a few different ways, I will
just run through them really quickly. The first
one is that Nabi salallahu alaihi wa sallam
was protected in the entirety of his life
from idolatry.
And it's mentioned in one hadith, narrated in
Musnalib Muhammad,
that An Nabi, sallallahu alaihi wasallam, he told
Khadija radhialahu anha,
That by Allah, I never worshiped
the 2 or 2 of the, idols that
were in Mecca,
and he said that I had never done
this ever in my life.
So this is the first
way in which Allah Subha'ala protected Nabi Sallallahu
Alaihi Wasallam. As we know, shirk is the
biggest sin in Islam, in the shirk and
then
Nabi Sallallahu Alaihi Wasallam even before receiving the
revelation of Iqra, he knew from his fitrah,
from his natural disposition,
and is searching for the truth that as
Ibrahim alaihi salam also, and as we mentioned,
Zaid, ibnu Amir ibn Mufail, as well, who
lived in his era. These individuals from the
Khunafa
recognized that there is only one God and
these idols were,
falsehood.
So the second,
method in which Allah Subhanahu Wa Ta'ala protected
Nabi salallahu alaihi wasalam was that he had
never eaten any meat slaughtered to other than
Allah Subhanahu
wa ta'ala. And this is also in another
narration containing the cousin, direct first cousin of
Abu Khattab, Zayd ibn Uamir ibn Mufayl, who
also,
refused to eat meat that was sacrificed to
other than Allah subhanahu wa ta'ala. And Zayd
used to say
that Allah Subhanahu Wa Ta'ala created the sheep.
He has sent the water for it, and
yet to slaughter it, and grown the grass
for it, and yet to slaughter it in
other the name of Allah.
He used to say,
and that this practice was something abhorrent, which
he hated.
So this was the second method.
The third method
is that An Nabi salalahu alaihi wa sallam
was protected in his lineage
from zina,
all the way up to Adam alaihi salalam.
He mentions in one hadith
that, and Nabi salallahu alaihi salaam, he said
that I was protected
from,
I was a product of true marriage,
and I never came from any type of
marriage or any type of relationship outside of
that of marriage, from Adam alayhis salaam all
the way down to my mother and father.
Then we have, another hadith, and this one
is in Bukhari,
number 4. That the prophet sallallahu alaihi wasallam
was protected from uncovering of his Aurum. And
it's narrated by Jabir ibn Abdullah.
Jabir Ab'Allahu Alaihi
Wasallam,
and Al Abbas, his uncle, they wanted to
carry stones.
And Al Abbas, he told Al Abbas, he
told Al Abbas, salallahu alaihi wasallam
that take off your waste sheet, so your
lower garment, and maybe you can put the
stones in it because these stones are heavy
and if you have a cloth to carry
them in, then this would be easy for
transportation.
So when Nabi salalahu alayhi wa sallam, he
did this,
that he fell in, onto the ground,
and then his eyes were now up towards
the sky, and then
and then after this,
when he came to his senses, so he
went unconscious and then he came to his
senses, and then he said,
referring to his waste sheet, my waste sheet,
my waste sheet,
and then, fashad dalaihi is a rahu, and
then he tightened his waste sheet. And now
from this, we learn an important aspect of
the deen of Islam.
That as Nabi salallahu alaihi tells us,
That every single religion
has a defining characteristic.
And the defining characteristic of the deen of
Islam
is that of modesty.
And the best way that we can understand
this is that one of the greatest symbols
of Islam, from the Sha'a of Islam, one
of the greatest symbols of Islam is the
hijab.
When you see a sister wearing hijab
or
then this automatically
you recognize this as a believer.
As someone who is modest and showing acts
of modesty through their dress. And the prophet,
salallahu alaihi wa sallam, he never uncovered his
waist sheet. And a lot of times, these
days,
especially for the youth, sometimes they take it
a bit easy when they see,
non Muslims in the gym especially, they go
to the YMCA,
then in the change rooms and the locker
rooms, they don't take this matter seriously. We
can see from this the prophet sallallahu alaihi
wa sallam through the entirety of his life,
he never uncovered his awurah. This was never
uncovered, and this was one of the way
in which Nabi sallallahu alaihi wa sallam was
protected. And this should be the characteristic,
that
a Muslim endeavors to abide by, that always
cover yourself,
as Nabi sallallahu alaihi wa sallam did and
follow his Sunnah in this particular way.
So this is from the,
characteristics of a believer.
Number 5, we started from this on the
first day, I think, when we're giving you
a,
some foreshadowing of what we would talk about.
Well, the prophet
was protected from sin and nightlife.
The sin of the nightlife, the prophet
was protected
from this. Now you might think this is
obvious, obviously the prophet
would not be involved in,
the the the nightlife for that particular scene,
but it's not as obvious as you might
initially believe.
And that is because Allah Subhanahu Wa Ta'ala,
he reminds us in Surat Yusuf
that
that this nafs, it inclined towards evil apart
from that soul whom Allah
granted his mercy to.
That this nafs, the reason why you like
sin, for example, backbiting. Why do you backbiting?
You know it's haram. Why do you backbiting?
It feels good. You have your parties with
your friends and you talk about someone and
it's fun. Right? There's something pleasurable in it.
And this enjoyment is something which Shaytan claimed
and he made a promise that he would
do.
He felt deceived, so what did he say?
I'm going to make the Haram something which
is beautified to people. People like that scene,
people,
are inclined towards even just being curious
of what people do in clubs, including Nabi
salallahu alaihi wasalam.
Now the proof of this is in a
hadith narrated by Ibrahiban,
wherein, Nabi salallahu alaihi wasalam, he says that
And Nabi salallahu alaihi wa sallam, he says
that
I never inclined towards
the
sin of the people of Jahiliyyah
except for twice in my life. And then
he says that on both of these occasions,
Allah,
protected me from this. And, in this particular
narration, it's mentioned that once in Nabi salallahu
alaihi wa sallam, while he was tending to
sheep,
as was his profession, as the other Abi'a
alim salatu salam also did. We mentioned this
previously,
that one day he told his friend, who
is also a shepherd, that tonight I want
to go into Mecca,
to attend the night parties that my peers
attend. There was a wedding which took place,
and he wanted to attend the party which
took place afterwards. So he told his friend,
take care of my flock until I come
back.
And he agreed. So when Nabi salallahu alaihi
wa sallam, he went to this party.
As soon as he heard the music, then
Allah
caused him to fall asleep. Something about the
music, whatever it might have been, Allah Subhanahu
Wa Ta'ala struck him in a way that
as soon as he came near to this,
he fell asleep.
And the only time he woke up again
was the next morning when the sun was
shining on his face.
And Nabi salallahu alaihi wasallam,
now he tried to do this a second
time,
and then,
when his companion asked him the next day,
he said that, what what what happened? What
did you do that night? The prophet said
nothing. I just I did absolutely nothing. I
just fell asleep. The prophet
he made a second attempt, again out of
this curiosity,
and the same exact thing happened that when
the party began, when the music started then,
he fell asleep and he was not inclined
or he was not even able to go
there. And this goes to show that sometimes
we might have this inclination
or we might be curious, and we find
that Allah Subhanahu Wa Ta'ala just puts us
in other avenues. We just find ourselves in
the masjid, our friends went, and then we
missed the,
the memo, and we didn't show up or
whatever it might have been, that we just
don't find ourselves in those areas, then this
is a way that Allah Subha'ala is protecting
us as he did with prophet salallahu
alayhi wasalam.
And then in Nabi salallahu alayhi wasalam, he
says, after this he said, fawallahu ma'amam tuba'adha
bisuin
mimma youamalu ahlul jaheliyahhataatramaniallahu
binubuwatihi.
After this, by Allah, I had never had
any inclination
or interest
in doing what the evil of the people
of Jahiliyyah did until Allah Subhanahu Wa Ta'ala
blessed me with prophethood.
So this is number 6.
Oh, sorry. Number 5.
Number 6 is that Nabi salallahu alaihi wa
sallam, he never touched the idols. I think
there was a sister that asked some weeks
ago that, when we're discussing,
I think it was the story of Thumama,
if I'm not mistaken. But we were discussing
essentially
the fact that Thumama was the first one
of this ummah to make umrah. He was
the first one to say the talbiyah. Labayk
Allahumma Labayk. He was the first one of
this ummah to do this. My sister had
asked that,
was the umura
or was the hajj done,
for example, in the time of the polytheists,
in the early life of the prophet sallallahu
alaihi wa sallam? Because there were certain elements
of that which Islam came to adopt.
There's certain elements of their pilgrimage,
that Islam came to adopt with modifications. For
example, they used to go around the Kaaba,
doing tawaf naked, that was one example, and
that Islam came to change. And there were
certain other elements which Islam came to change.
Now part of the ritual as well was
that when they would make tawaf,
then they would touch some of the idols.
And specifically, there was an idol called Esav
and,
Na'ilah. These were 2 of the many idols
that were around the Kaaba.
And the,
that they would touch these idols when they
made tawaf. The prophet he,
instructed actually,
Zayd Muharitha,
his
adopted son, and then eventually Islam came to
abrogate this. This is at the end of
today's session as well. Zaid,
at one point was called Zaid ibn Mohammed,
and then Islam came to remove this concept
of taking
on the,
the the parentage
of,
the one who adopted you. But the prophet,
salallahu alaihi wa sallam, he instructed Zayd,
not to touch them for they are najis,
for they are impure.
So,
when the polytheists used to do this, the
prophet, he
did like this, and then he also instructed
Zayd, and he forbid him not to do
this when he saw that he did.
He said, Yazayd alam,
Tunha.
Did I not forbid you from touching it?
So these were the 6 ways by which
An Nabi salallahu alaihi wasalam was protected
prior to the revelation of
So,
the next session
or the next section rather
is,
we don't have time into going into all
of the details, but when the prophet he
met
the monk, what was his name?
Who knows?
Bahiro. Very good. He's also called George's, I
think that's the English that sometimes they mention.
He was a Christian monk,
and, when the prophet
was 12 years old, then he went on
a trade journey, rihaladashshitai
wasayf, as Allah Subhanahu Wa Ta'ala mentions in
the Quran,
to a sham, then he reached a place,
near,
Basra,
and he met him. And, he noticed that
certain things about him, like the trees and
the,
stones were prostrating themselves in the direction of
the Prophet and,
he also recognized the seal of prophethood,
which was like an apple between his, shoulder
blades. And then he mentions when he's about
the Prophet
hadasayilalamin,
hadasasoolurabbilalamin,
yaba'athuhallahu
rahmatilalamin.
That this is the master of,
all humans. Allah Subha'ala will send him with
a message that will be a mercy to
all human beings. When Abu Talib was asked
then this man, he said that I noticed
the trees and stones prostrating,
and then he told, Abu Talib to take
him back to Mecca
out of fear of the, Romans and the
Persians
and the other people of the book, perhaps
harming him, so Abu Talib agreed and sent
Nabi salallahu alaihi salallam back.
The next session
is in the,
when Nabi salallahu alaihi salallam was within his
twenties, you could say. That early adult life,
15 actually was really That time, people were
a lot more mature than they are now.
These days, people at 20 and 25 are
still playing Xbox and Playstation. But at that
time, Nabi
partook
in some wars actually, already at that time.
Now why is this important?
This is important because the prophet salallahu alayhi
wa sallam, Allah subha t'ala, trained him and
was nurturing him and bringing him up in
this particular way.
And when I mentioned this example of the
the PlayStation example, I was watching a clip
of a brother who was in Jenin,
in Palestine, we ask Allah Subhanahu Wa Ta'ala
to grant the people their ease.
And,
one thing which this brother mentioned, he's quite
young,
and what he's involved in is defending his
neighbors,
defending his parents, defending his town. It's all
about defense. Nothing about offense is purely defensive
in the, West Bank as
recognized even by supposed to be recognized by
international community that this,
is not,
this is occupied territories.
So what is he doing? He's defending himself.
And he says that if it was up
to me, maybe I would have done what
everybody else did. He was really hard in
his personality.
The fact that he was forced to do
this
and be involved in protecting himself and arming
himself and ensuring and night watches and things
like that to protect his people, this hardened
him. And he said, if it was my
choice, I would have gone to school like
a normal kid. I would have played PlayStation
like a normal kid. But the fact that
I'm involved in this hardened his personality and
made him a lot more serious about life.
And similar was the case with An Nabi
sallallahu
alaihi wasallam.
So the first,
major war
that the prophet sallallahu alaihi wasallam took place
or took part in does anyone know what
it's called?
It was called the Fijar wars or holubal.
Fijar. Why is it called Fijar? What does
the word fajir, for example, refer to?
Well, the word refers to someone
who come on. You guys help me out.
Who?
Yeah. So someone who is basically transgressing Allah
subhanahu wa'ala. So the opposite of a believer,
basically. Someone who's who's
transgressing the limits,
and committing evil acts is called a fajr.
So the prophet
these words were named after this concept, and
the reason for this
was, and this took place when Nabi, salallahu
alaihi wa sallam, was between the ages of
15 20. There were a series of small
battles which took place over the course of
4 years.
Nabi, salallahu alaihi wa sallam used to collect
the arrows for his uncles in this war.
He didn't participate directly in it, but this
was his job as a young kid. And
what had taken place
was there was a tribe member from Kinana,
and Kinana is, if you remember when he
did the lineage of the prophet,
the Quraysh come from Kinana.
And, a tribe member from Kinana, he killed
a man from Hawazin,
another one of the tribes.
And now this person who was,
killed,
rather the killer actually, so the person from
Quraish, he killed a man from Hawazil.
And then now the killer, he sought refuge.
Where? Where do you think you would seek
refuge?
If anything you know about the haram, there's
certain things Why is it called the haram
of Mecca? Why is it called Masjid Haram?
A kid might ask you, what's haram about
the most
But not for
not for the believers?
There's a certain yeah. So there's a certain
houmah. There's a certain sanctity.
And when you go to Masjid Al Haram,
the reason why it's called the Haram, you
know, a kid might ask you, like, why
is it called Haram? It shouldn't be Masjid
Al Halal. Like, this is the the best
Masjid in Islam. Why is it called Masjid
Al Haram?
So the reason is because there are certain
things which are more haram there than anywhere
else because of the sanctity.
So there's a certain harumah.
Right? For example, even when you're in ihram,
certain things become haram for you. Trimming your
nails. When you make takbir, you know, takbir,
you know, takbir, you know, takbir.
Why is it called takbir?
Because now certain things which otherwise were halal,
like speaking or like eating
become
haram. So this is what it's called the
haram, just for your information.
Right?
This is why it's called this. Right?
So,
where did he go? There's a certain sanctity
even at the time of the Quraysh
that
while the person is in the Haram, you
can't kill them, you can't attack them,
and,
even the the the animals, you can't hunt
them. The the trees, you can't cut them
down and things like that. So essentially, this
man from,
Quraish,
he went to the Haram, to this area,
the sacred area. Hawazin was so angry
that in their rage, they went and they
attacked and they killed this man from Quraish
while he was in the haram.
So now this enraged the Quraysh
to the point that they decided to declare
all out war.
And the prophet, sallallahu alaihi wa sallam,
he later
again, he recounted this the fact,
and again, and the mitzvah alaihi wa sallam
also came to end this,
these wars which would take place between tribes,
and it would just continually escalate. As you
mentioned in,
the Khutbah today, Allah Subhanahu Wa Ta'ala mentions
in the Quran
that, good and evil are not the same.
Repel with what is better.
If you had an issue between you and
another brother and you do this, then you're
gonna find yourselves to be brothers. And the
example I gave is you have a fight
with somebody else, you can't make eye contact
with them, the next time you see them
in the masjid or wherever, you can't look
at them, they can't look at you, then
one of you says after some time passes,
assalamu alaikum. Another guy says, assalamu alaikum. There's
some small talk, assalamu
alaikum. Now the guy says, assalamu alaikum assalamu
alaikum assalamu alaikum assalamu alaikum assalamu
alaikum
assalamu alaikum. You can't do
this unless you're patient. You have this quality,
then you have a great fortune. And they
say that this refers to
two things. 1, happiness in his dunya and
the akhirah, and number 2, this is equality
of the people of Jannah.
So
also,
an Nabi salallahu alaihi salallahu alaihi salallahu alaihi
salallahu alaihi salallahu alaihi salallahu alaihi salallahu alaihi
salallahu alaihi salallahu alaihi salallahu alaihi sal
that When 2 people revile each other or
curse each other,
then the sin is on the one who
started
as long as the other person does not
transgress above and beyond. So if you are
the one that was oppressed
and as long as you if you keep
at the same level or less or repel
with what is better, it's okay. The moment
you escalate, now the sin is on you.
And Islam, what did it come to do?
It came to eliminate
these types of tribal,
issues and warfare of revenge which would take
place between,
civilizations
and tribes. And, again, the example here is
you say something rude to someone,
this person, he swears at you, then you
swear at his mother, then this person, he
punches you, then you slash his tires,
you see where it's going. Right? So there's
an escalation,
and the one that escalates further, the sin
is going to be upon that person. And
as long as you don't you don't become
now the oppressor and go above and beyond,
then you're saved and this person
who started this will have the sin. So
Islam came to stop all of this stuff.
The prophet
he mentions
that I don't regret participating in that war
and this shows his bravery from a very
young age. Wama uhgbu annilam aqun za'alat. So
he was one that partook in this wars,
prior to Nabuwa in his twenties.
The next major incident,
in the Sira,
and there's a lot of details to this,
there's a lot of lessons we can learn
from this as well. I'll try to go
through it, as
as detail as we can with keeping the
time constraints in mind. It was called Hayl
Filfudul,
and this is the pact of the virtuous.
Sometimes it's called,
the pact of the,
essentially what they had done is
they they put their hands in perfume. So
sometimes it could be also called,
the pact of the perfumed ones sometimes.
This is another name given to it, but
the more common name is Hilfal Fudul, the
pact of the virtues.
And what I've taken place,
in this particular
pact is that
there were travelers that would come in and
out of Mecca. As the the Quraysh would
also travel, there were people people that would
travel in and out of Mecca as well.
And there was one person who came from,
a place called Zebed in Yemen. He was
a traveler.
And he came to do business
in Mecca. So when he is in Mecca
doing business,
then he finds himself to be cheated
by a man who
Allah Subhanahu Wa Ta'ala references him in the
Quran as well,
as a person who constantly,
used to cheat.
His name was Alaa As Ibnuwa'il.
And in Surat Maryam, Allah Subhanahu Wa Ta'ala
discusses,
what's the ayah? Does anyone know?
In Surat Mariam, Allah Subhanahu Wa Ta'ala discusses
the issue of, Khabab Al Arat, and,
when
cheated him. So let me find the ayah
very quickly.
How does it start? I'm just trying to
get the on the tip of my tongue,
and I'll be able to find it.
That's what it goes.
So, yeah. Here we go. So this ayah,
Allah subhanahu wa ta'ala is saying,
So
this is aya,
77.
So these verses,
essentially, what had taken place
was Khabab Arat, one of the early slaves
of Islam, from among the first ten to
embrace the religion. It's a interesting story, maybe
if you get later on into the time
of,
after Iqra, we'll get into his story. But,
what essentially he had,
taken place
was that between him and Al Asulullah, the
same person in the story,
is that,
he Khabab was a blacksmith.
So he would make swords
and, Anmar would take the the money. So
he make swords for the person who owned
him, but he was an excellent,
blacksmith. So one time he got he he
gave over his, goods
and then he refused to pay him.
And then,
Khabab, he was upset by this and he
said that,
there's a conversation between them,
that if you give up the din of
the prophet, maybe
I will I will give you the payment
and things like this. And then, Khabab,
he's told by Al Asulnuwal
that, I'll give you in the next life.
So when I get money in the al
akhira,
then I'm gonna give you there. So I
just wait wait for a bit. So Allah
Subhanahu Wa Ta'ala revealed this ayah.
Have you seen, o prophet, the one who
rejects our revelation? Referring to Al Aasimnuwa'il.
And yet he boasts, I will definitely be
granted plenty of wealth and children in the
afterlife.
And then Allah Subhanahu Wa Ta'ala says,
Has he looked into the unseen or has
he taken a pledge from,
Allah Subhanahu Wa Ta'ala?
Not at all. We certainly record what he
claims and will increase his punish extensively.
So this, in a nutshell, was,
was this issue of, Alaaasulnuwal.
Now going back to the story,
Alaaasulnuwal,
he cheated this man from zabid.
And, as you can imagine, if you go
somewhere else and you don't know anyone, it's
easy to cheat people. Right? What are you
gonna do? So what happened is this person,
he gave over his goods and Alaaasulnuwal again,
as the Quran references about him, he's like,
I'm not gonna pay you. Too bad.
Tough luck.
So,
this man was really upset.
And, by the way, al-'Asumullah'il,
his son is who?
He's a companion. He's a Sahabi.
Aamer ibn al As. Right? So this was,
one of the, well known companions of the
prophet sallallahu alaihi wa sallam. So
he, again, he refuses to pay him and
then, this man from Zebed, instead of sitting
still,
he decides to complain.
So he goes to Jabal Abi Qubais, which
is a mountain around Mecca.
You can probably find it on the map
where it is exactly or the location of
where it used to be or if it's
still some remnants of that mountain. But he
went there and he decided to recite some
lines of poetry.
And then,
when he did this,
from among those who heard this was Az
Zubayr ibn Abdul Muttalib. Who was who?
Correct.
So Abdul Muttalib, if you're paying attention last
time, really good with Shayba.
And who is Abdul Muttalib?
Yes?
Mom, that's great. Great. No. No. No. Not
that far up. I mean, grandfather. Grandfather. Really
good. So Az Zubayr ibn Abdul Muttalib would
be who?
His uncle. Very good. So his uncle,
he decided that, let's call for a pack.
Because subhan'Allah, from the fitra of mankind, before
nubuwa, he recognized that there is something wrong
with this. This guy is coming as a
guest, and the Quraysh were known for being
hospitable. They had some good characteristics, a lot
of bad Jahili characteristic, but some good characteristics,
which made them receptive to the Dua of
Islam. And one of those is that they
felt and they cared for their guests, and
he said that there's something wrong with this.
We can't just allow a person to come
into Mecca and then we treat him in
this way. So what he decided to do
is he decided to gather the eminent tribes
of the Quraysh,
and he prepared some food for them. So
Benu Hashim was there. Benu Zuhurah. Who was
Benu Zuhurah?
Who's paying attention last time or a couple
of times ago?
Benu Zohra was his mother's tribe.
Also, Benuqtaim bin Murrah, which is Abu Bakr
Sadiq's tribe. So these tribes, they gathered in
this house of Abdullah ibn Joodan,
Ataymi.
And from this,
from Ataymi, he recognized that this person was
a relative of Abu Bakr as Siddiq.
And they decided to take an oath and
a pledge, and he said that,
That no one's going to be
there's no oppression going to happen in Matya.
And if any oppression happens, we're going to
repel it.
And the Quraysh, they named this pact Al
Haylf al Fudul,
and what they had done is that they
put their hands in perfume and then they
signed a pact.
And then they went to Al Asmua'il, they
retrieved the goods from a Yemeni merchant from
Zabeed, and they gave it back to him,
and the prophet sallallahu alaihi wa sallam, he
partook in this pact. Now post wahi, after
revelation,
and Nabi salallahu alaihi wa sallam, he commented
and he said
that,
He said that I witnessed in the house
of Abdullah judaan
a pact which is more beloved to me
than a red camel.
Now what does a red camel signify
in today's equivalence?
Like a Ferrari. Very good. Like a Ferrari.
Right? So this was like a Ferrari or
a Lamborghini, the most expensive
mount you could have or conveyance. The prophet
said
that this pact was more beloved to me
than that. And he also says post
If this similar situation happened to me after
I would have responded
to it.
So now there's a number of lessons that
we could derive from this,
and we'll mention,
5 of them.
The first one is that Islam is more
than just rituals and an ibadah and good
character
and akhlaq, and focusing on your immediate circle
of friends and family, but rather we also
have a social duty towards society.
The prophet salallahu alaihi wa sallam before nubuwa,
he saw that there was oppression happening, and
he didn't sit still. He saw this person
was cheated before Nabuwa and he stood up
and he wanted to change things. Part of
your social responsibility
is to when you recognize evil happening in
society, you make efforts to change it.
And,
it's also mentioned, in the hadith that we
all know that
Whoever sees an evil should change it with
their hands. If they cannot do so with
their tongue, speak about it. If you cannot
do this, then with your heart. And that
is the weakest low, or the lowest level
of faith. So this shows that Islam contains
this element of trying to change evil wherever
you see it.
Number 2,
we learn the importance of establishing justice no
matter what society you live in. Sometimes people
think, what's the point of establishing justice in
Canada? It's not a Muslim country. Who cares?
We cheat them, we can don't pay taxes,
taxes. Who cares? It doesn't matter. Kufa, Afro
country, what is it? Who cares? Some people
they have this mindset. But we see from
this the prophet salawahu alaihi wa sallam, Islam,
the wahi of Islam didn't yet come down.
Yet, the prophet salallahu alaihi wa sallam, he
partook in because
this was an act bringing about justice.
And, there's an interesting,
quotation from Ibn Taymiyyah
It's actually really really interesting.
He says that that from Allah subhanahu wa
ta'ala's sunnah in this dunya
is that Allah
will allow a nation to flourish and prosper,
and he will allow it he will establish
it. If they are a nation which is
just,
even though they be disbelievers, like a najashii,
you see in this example, in the Sira,
that he was one that was not a
believer, but he had justice. Allah will give
support and allow a nation to prosper when
they do this even though they be disbelievers.
And in the similar breath,
he says
that if there's a Muslim nation just by
having the title of where be we're a
Muslim country or a Muslim nation, this oppression
will cause a society to collapse. As believers,
we establish justice
wherever we are. Post,
post
after whether it's in the Middle East, whether
it's in the Western countries, it doesn't matter.
As a believer, we don't cheat people. We
ensure people get their right. It's an important
principle that we learned from Khalful Fudun.
Number 3.
Establishing justice was loved by Nabi salallahu alaihi
wa sallam even before receiving revelation, and he
was extremely proud and happy that he could
have part that he partook in it. Islam
only strengthened this.
And he mentions in one narration,
that Islam,
Islam
Islam.
And the biz salallahu alaihi wa sallam, he
mentions in his hadith narrated in the in
the Sahih al Imam al Muslim
that
there is no pact in Islam or any
pact in Jahiliyyah,
that Islam Islam didn't do anything to it
except strengthen it. When Islam came, then those
pacts of justice that were pre existing,
prior to the advent of Islam,
as long as they agreed with the principles
of justice and fairness, and what is correct
and moral,
in, then Islam it came and it affirmed
this and it strengthened this, and nothing more
than that.
Number 4, for the young brothers here.
Who's,
who's under who's around 20? I don't know.
Maybe put up your hand. Or who's who's
20 and under?
There's a few brothers here. We learn from
this, the prophet
in his incidents was between the age of
15 20.
And we see that the Prophet
he had a sense of social responsibility,
and he acted on it from a young
age. And this is encouragement for the youth
to get involved in acts of
social justice, whether at university, whether at high
school.
This was from the sunnah of the prophet
He didn't only involve himself in this when
he was 40. And that's a great lesson
that we can derive from this. He involved
himself in this, on the in these acts
of justice
prior to Nobuah.
Not one only when he was 40, then
he said, okay, I'm old now. Let me
do something before I leave this dunya. No.
And just to enjoy his youth and,
with, with the desires of the that the
youth involved themselves in. No. The prophet
was involved in social justice from a young
age.
And number 5,
from this we also learn another principle.
The principle and merit of engaging in social
and societal change for the better with those
outside of the Islamic tradition,
in areas of ethical agreement and alignment.
If you agree with somebody
and they're not Muslim,
in a particular area,
then can you ally with them in that
one specific area?
This is a key point.
Allah Subhanahu Wa Ta'ala says in the Quran,
That be people that agree with each other
in areas of bir, of piety and God
consciousness.
Now this is really interesting, especially for a
few different reasons. I might get into trouble
for this. But by the way, this is
this reflects my views, and what I say
reflects my views and my views alone. Nothing
to do with the IISC or anybody else.
These are my views and my views alone.
So just keep this disclaimer in mind, but
I have proof for this.
In an authentic narration,
and there's something to think about before we
get into that. What we found in 2022
and before
this, maybe even 2023, the summer, but prior
to October 7th and the current genocide taking
place. Before this, the biggest fitna or the
major fitna in that particular summer, not this
June, this June people forgot about it because
it's the fitna of people getting killed. But
last
June, 2023, what was the big fitnah? LGBTQ.
Very good. LGBT.
Now in that moment, I still remember I
was in downtown. I was in a protest,
and I was on this side with a
bunch of Christians and a bunch of, probably
evangelicals as well, fundamentalist
right wing Christians on this side, family values
holding up the protest. And then on the
other side, I found the liberals,
who were
basically holding the rainbow flag on the other
side.
Right? So in this area, we were in
agreement with the evangelical Christians because there's some
similarities in terms of our ethics and morals
because they're also from Ahlul Khitab. Right? So
we had some agreement there.
Now
fast forward to this June. I went again
to the protest. What happened? You found that
the evangelical Christians, a lot of them are
Zionists,
the Christian Zionists as well, and they were
on the side of the Zionist. And then
you had people on this side, which were
the queers for Palestine group.
So I just flipped.
So in this situation, it becomes how do
you balance this? Some people, they may have
the perspective again, by the way, this is
my views and my views alone. And I
have proof of this from the seerah of
the prophet sallallahu alaihi wa sallam. Some people
might say that in both of these scenarios,
we don't want anything to do with either
of these parties.
And to a certain degree, this is true.
Allah Subhanahu Wa Ta'ala says,
Then?
What?
Yeah. And then?
In these verses, Allah is telling us, don't
take your closest allies as people that are
not Muslim.
This is the key point. Your closest group,
the ones you ally with on everything,
don't take people that are not Muslim in
this area.
However,
if it comes to other areas, and you
agree with this party here, and you agree
with this party there, And on top of
that, these particular people, although they are disbelievers,
they might be helping the cause of Islam
inadvertently.
In this case, let's look to the seerah.
There was once a story, and in Nabi
salallahu alaihi wasallam,
this was,
in Khaybar or in Hunayn, I speak under
correction. I think it was in Khaybar,
that, when this battle was taking place, then
Nabi, salallahu alaihi wasalam, he pointed to a
particular man,
and he said that this person is a
person of Jahannam.
So the battle, it starts, and now this
person is fighting bravely, and he's fighting valiantly,
and he's doing a lot of damage to
the enemy. And then the Sahabali started to
doubt, how is this person a person of
Jahannam?
He is doing so much good for us.
The battle ends, and then at night, this
person, he killed himself, committed suicide.
And then this is found out the next
morning.
So when this happens, what hap what does
the prophet
say and what does he do? From this,
we learned that the prophet sallallahu alaihi wa
sallam had insight into the unseen. He knew
that this person was a person of jahannam
because suicide is a major sin.
But at the very end of this hadith
and Nabi sallallahu alaihi wa sallam, what did
he say? When the Sahaba, they inquired and
they were confused about this person, he was
helping Islam. What's going on? The prophet salallahu
alaihi wa sallam, he said, in Allahu alaihi
du had a deen bi rajulin
fajir. I just told you what fajir means,
somehow you know. Sometimes Allah subhanahu wa ta'ala
can help this deen of Islam through a
corrupt person. It doesn't mean what the person
is doing is right, this person is still
a sinner. But sometimes Allah subhanahu wa ta'ala
could use them
to further Islam.
Maybe it could be that the LGBT guys,
they go advocate to the government and something
good comes from the people of Gaza. Or
it could be that these right wing Christian
fundamentalists do something for family values and it
helps us as Muslims.
It could be the case. And Allah could
help Islam through these corrupt people.
It could be that it could be politicians,
it could be whatever it might be. And
the case is we're not justifying any of
their haram.
All we're saying is that in certain areas
of mutual agreement because here we found the
Quraysh. Some of them had not embraced Islam.
Some of them, they remained kuffar.
Yet, when Halfil Fudul took place, what did
the prophet sallallahu alaihi wa sallam do? He
agreed and he went in a house and
he said that
If it was called to me and if
it's Islam, I definitely still would have done
this. I would have agreed with these people
to ensure justice was established in these areas
of mutual
agreement. Now I know when I say this,
some people are not gonna agree with me.
So that's why I made that disclaimer.
But this hadith, I believe it's in the
Sahih Habim a Muslim, and you can look
up the statement and what the UHla mentioned
with respect to it.
So I'll move on from there, inshallah.
I don't know how much time I have
left. I'll have to run through this, very
very quickly.
10 minutes? Okay, inshallah. The next two issues
we have, 1 is the issue of the
rebuilding of the Kaaba,
and then the other issue that I'll cover,
is his marriage to Khadija alayahu anha. And
then the third one I had, but this
one we don't even need to get into
because it's been recorded by the IAC and,
and I covered it in the winter,
because I did the story of Zayd ibn
Haritha. And that is the, when Nabi's heart
attack,
adopted,
Zayd ibn Haritha.
So, it's covered. You can follow it. You
can find it on the IAC channel inshallah.
It's already been recorded.
So have you happen to choose? So it
worked out. I don't have to cover this
today.
What is that? Come up next week last
week.
We'll see inshallah. We'll see inshallah.
So we'll cover these two points very quickly.
1 is the rebuilding of the Kaaba, and
the second is his marriage to Khadija
So with respect to the rebuilding of the
Kaaba, it just so happened that there's some
symbolism in this. That the Kaaba was destroyed
by 2 things,
by fire and water.
By a fire and in that time, the
houses were really close by to the Kaaba.
So there was a person who was cooking
and then the Kaaba caught fire and part
of it burned down. And similarly,
Mecca is actually prone to floods. I don't
know if you guys knew this. Sometimes you
see those intense thunderstorms there in the desert
region. And, I even saw a video on
YouTube of people swimming, with Allah swimming. These
videos exist. And swim,
go around and say,
and, you know,
go from the last corner or last section,
and they're swimming. So this can happen. So
nonetheless, there was a flood which took place
and it damaged the Kaaba. Also, what had
taken place was that there was a war
between the Byzantines and the Romans, the Sassanids
and the Persian.
The Sassanids and the Byzantines. The Romans and
Persians were having a war,
as they were in that era.
And, because of this, some of the Romans
had commissioned a ship, the Christians, to rebuild
one of the churches which was destroyed in
Yemen. We mentioned previously there were Christians in
Yemen, some of them were were Mujahidun as
well, others were,
people that believed in the trinity. But nonetheless,
they they wanted to commission the reconstruction of
a church. So because of this, they sent
a ship. And now this ship, it capsized
and it got
stuck. So now these people that have this
material, this fancy expensive material,
they
they didn't know what to really do with
it. And the Quraysh, they said, okay, here's
our opportunity. We have a chance to buy
this adibargin
and rebuild the Kaaba with it. So they
went and they purchased this material. Another point
here as well is the Quraysh recognized
that we can't use all money for this.
We can't use money which was made through,
through haram, whether through,
the houses of prostitution or the places of,
riba
or anything,
containing even alcohol or any type of haram,
elicits money
that we're not going to use haram money
to purchase this material. So because of this,
they were short a little bit, and this
is important.
They were short a little bit. And they
used this material to rebuild the Kaaba.
Now when they were rebuilding the Kaaba, they
ran out of material.
And if you look at the original,
and the original foundation that Ibrahim alayhi salam
built the Kaaba on,
there's difference of opinion, some say it was
Adam alayhi salam, but the majority of scholars
actually say it was Ibrahim alayhi salam that
was the first to build Al Kaaba.
So the majority say it was Ibrahim alaihi
salaam. But the structure
was not cubical,
it was rectangular.
And they ran out of material,
so they were only able to construct it
as a cube. So this is what
happened. Later
on, in Nabi salallahu alaihi wa sallam, he
mentions in a hadith narrated by Abdullah Zubair,
who was the son of Zubair ibn Awam
and Asma bint Abi Bakr. This is important.
Right? In in some of the details.
And this narration,
Abdulaziz Zubair, he mentions in the time of
Hajjaz Mussof,
when he broke away from the leadership of
Hajjaz, who was a tyrant ruler. He was
Muslim, but he was a tyrant in the
Umayyad dynasty.
And, Abdulaziz Zubair, he went to Mecca
and he established a sort of mini khilafa
over there in Mecca.
And he said that I heard from
my aunt,
Aisha, radhiallahu anha. Right? This would have been,
his maternal aunt, that the prophet
said that had it not been the case
that the Muslims would have been confused and
they were so close to Islam, I would
have instructed the Quraysh
to rebuild the Kaaba on the foundations of
Ibrahim alaihi salaam. Meaning,
that the door was not raised. Right now,
today it's raised. It would have been to
the ground level, and it would have been
a rectangle. So Abdullah ibn Zubair,
he actually rebuilt the Kaaba, he lowered the
the the steps or he lowered the the
entry so anybody could come in and out.
Because that's what the prophet wanted, easy access
for anyone, and he made it back into
a rectangular
shape.
What happened with Hajjaz, he was catapulting
Mecca, and the Kaaba got damaged.
So when Hajjaz took over and he killed
Abdullah Zubair,
and he took over, then he now went
back because he didn't hear about this hadith.
He's like, this guy just made it up.
So,
so he went and he made it back
into
a made it back into a cube. And
then there were successive
leaderships,
which changed it into rectangle and cube, then
rectangle and cube, then rectangle and cube. And
then eventually at a certain point,
Imam Malik, rahamullah, was asked about this.
And Imam Malik was very wise. He understood
the hadith, which is authentic,
and narrated by Abdullah Zubayr. This authentic narration
of the prophet's wishes.
But yet, he said he said that,
leave it the way it is right now.
Leave it as a cue because I don't
want the Kaaba to be a play thing
for the leadership. That whoever comes in, they
just change it the way that they want.
And now through this, there's actually a wisdom
in today's era. And that wisdom is what?
Who knows? What is
that? You can walk in that area. Yes.
Very good. But more importantly than walking in
the area, what else can we do? Pray.
We can pray in that area. If you
see the Kaaba, there's a section which is
called a semicircle, has two names. What is
the name of that semicircle?
One is called
the Hajjr
and the other one is called
Al Hatim.
Al Hajjr and Al Hatim, the semicircle next
to the Kaaba. And now if you pray
there, it's as though you're praying inside of
the Kaaba. So you can still get a
spot today over there, and that's one of
the wisdoms
of it's being left in this particular,
way. The prophet also, he the reason why
he wanted it to be left this way
is because
sometimes,
as Ibn Arab Nas'ud
says that if you tell some people
things beyond their comprehension, then it can become
a trial for them. So sometimes things people
aren't able to grasp. So the prophet
did not want to make the Kaaba back
on the foundations of Ibrahim alayhi salam due
to some hikba and wisdom that maybe if
I do this, it's gonna confuse people and
let's just leave it the way it is.
So,
I think we ran out of time. Right?
Yeah.
6 minutes until we pray. Okay. We have
6 minutes until we pray. Should we stop
here or should we continue?
Okay. Insha'Allah,
I think the the story of the Kaaba
we know, the prophet sallallahu alaihi wa sallam,
he was the one to put the Hajar
aswa there. He wanted to make sure that
every person took a side of that of
that cloth, so each person could have a
chance to do this. And it's also when,
Assadakul Amin,
and it's mentioned that the brother of Al
Walid ibn Muhira,
whose name was Abu Umayyah,
that he was the one that made the
suggestion
that the next person to come through these
gates,
the next person to come through this gate
after a period of 4 or 5 days
of stalemate and people about to go to
war, of who's going to put the Ka'aba's
stone, the black stone in his spot, the
prophet sallallahu alaihi wa sallam, he came in,
and he had done this.
Yeah. InshaAllah, I think we're gonna end here.
We don't have too much more time to
go into detail.
We'll discuss it. Perhaps we may continue one
more week.
We'll see how it goes inshallah.
We ask Allah to make us from those
that understands.
We ask Allah to make us from those
that understand these lessons from the sirrah, including
the early sirrah of An Nabi salallahu alaihi
wa sallam. We ask Allah also to make
us to love the prophet,
through these discussions of his life,
and to follow his footsteps because
as you mentioned right at the beginning means
a pathway that we are going to traverse.
And the best pathway to traverse is the
pathway of the
We ask Allah
to grant us his mercy.