Jamal Badawi – Muhammad 52 – Between Marriage And The Call 2

			Welcome to another episode of Islam in focus. I'm your host, Rashid. Today we have our 52nd program
in our series to Muhammad, the last messenger of Allah. In our second program discussing the period
between the prophets marriage and the call to Prophethood. I have joining me on the program as usual
Dr. Jamal battery of St. Mary's University by the Jamaat Assalamu alaikum. On a
		

			very quickly summarize the main points that we touched on in our first program, and we began our
discussion of this this period, certainly, we began to discuss the period between his marriage to a
DJ at the age of 25, to the period of about 40, on the age of 40, when he received the first chord
to Prophethood. And he said that, generally speaking, there was nothing really highly unusual about
his life except for his reputation as an honest, trustworthy person, but no evidence whatsoever of
his aspiration for leadership among his people. However, we said there was one major event in that
particular period, which was the Erie building, or the construction of the Kaabah, the house and his
		

			running that we mentioned something about the history of the Kaaba, and that the site was known to
be holy, even before it was built by Prophet Abraham. And then we get the reason why there was a
need for rebuilding karma because of the floods that affected the structure.
		

			we described also how the crash if people were very hesitant and afraid, they thought that
destroying or demolishing the cabin might be a sacrilegious act. And then finally, that things
started the kind of relics they found when they did the demolish the Kaaba. And he indicated that
Prophet Muhammad, peace be upon him, participated in the process of reconstruction, we talked about
the significance of that symbolically and practically, yes, we also ended at the end, by mentioning
the kind of struggle or dispute that arose between the various clans of Christ as to who should have
the honor of carrying the black stone relic from Prophet Abraham and put it back in its place. And
		

			that this dispute was about to lead to bloodshed, until one of the elderly suggested that they
should ask the first person to walk through the confines of the Kaaba
		

			to arbitrate the dispute. Everybody was waiting, fixing their eyes as to who is that person is, and
that's what we ended last time, and showed many of the viewers might have guessed already, that this
person was none. But Prophet Muhammad, he apparently goes away for some of his business. And then
when this things happened, he was the first one to walk. Everybody exclaimed, with a sigh of relief.
		

			He is the trustworthy, we accept His judgment, they do not realize that he could have not had any
better judge. Just dispute. As we indicated in the previous program. The trustworthy amine was the
nickname
		

			that was given to Prophet Mohammed. And he was quite instrumental in settling this otherwise *
dispute, as
		

			opposed to the identity of the individual resolve the dispute, but then I'm sure there was some
curiosity remaining as to how do we
		

			affect the resolution, resolving the dispute? Could you tell us how
		

			they explained to him what they decided, so they just told him.
		

			As you might expect, everybody, of course, was holding his breath, yes, as to what his decision
would be, which plan is going to carry the Blackstone and get the honor case.
		

			But to the surprise of everyone, the process proceeded calmly. And he said, I bring me a clock. So
they brought a big clock. And he said, Let a representative from each clan, hold the rope from the
edges of the clock. They did. And then he proceeded. He took the Blackstone prototype in the middle
of the clock is and it will lift you all up all of your lifted chairs. And they said proceed. So all
of them lifted. Everybody was basically carrying the Blackstone, the clock as they proceeded towards
the place known as the corner. And then he took the Blackstone and put it in his place. Everybody
was very pleased. Everybody had the honor of helping carry distance. And the problem was resolved.
		

			This participation, in fact, in the deconstruction and this particular episode, about the dispute
was really an indicator of the characters of the Prophet, peace be upon him and the conduct
		

			Rome, that he was about to play in the history of mankind
		

			to pick up a new phone to the to the character of the Prophet, are you referring to his intelligence
in his wisdom Are those the what this are part of the issue really, even though there's something
more than that, obviously, one can discern from the way that he resolved the issue that he possessed
high intelligence and a great deal of investigation. That's right. And that's quite normal. And, in
fact, we don't have to apologize for that, because prophets and messengers are inspired as they
depend in their mission essentially, on divine revelation given to them. But we must realize also
that Allah chooses for cutting his mission, people who have that minimum degree, not only our moral
		

			qualities or spirituality, but also intelligence and wisdom, because these qualities are necessary
for the proper performance of their role as prophets. However, we have to make a distinction between
a genius, for example, who does not receive any revelation? Yes, in which case, one can explain
their achievements, and basically exclusively on the grounds of their intelligence or wisdom. That's
one. But that's quite different from a prophet and messenger, whose achievements has to be related,
in essence, to the revelation and divine guidance they receive, even though they could be in their
own guides, geniuses, we have to be highly intelligent and wise people. As Dr. Albert, he explains,
		

			he said that to carry the message of God to mankind requires a source of future action
		

			and judgment, in view of the divine guidance or divine guidance there. But there's also interaction
with it, there is an application of that divine revelation in the day to day, type of decisions, or
life of the, of the community.
		

			This is one other aspect that seems to be also related to that episode,
		

			is that it signifies that the same person who saved many lives, which was about to be wasted in that
fighting, so who would place the black stone as he did that in the critical moment.
		

			He is the person who also who was destined to save many more lives also to bring liberation, peace
and reconciliation, to a world which we described in the earlier parts of that series as a word that
was moving and moving very fast, I should say, and sliding into a path of destruction, even though
he's got, of course, might have required and necessitated fighting against human tyranny, or
Thailand to deprive people
		

			from from peace and security. So the basic role of reconciliation and bring the peace to those
fighting people was the same one that you brought to the world at large. A third element which might
be relevant here is that that story, in fact, there's testimony to the reputation of the Prophet,
his character, and his integrity amongst the people who knew him. And as we mentioned before, this
is reflected in the fact that when they saw him coming, they say, this is here Is it is it the
trustworthy? Yes. And this was his nickname. And there's no other person who is known to have that
nickname in the entirety of Mecca. Is that trustworthy except for one, and that was a prophet
		

			Muhammad peace be upon him.
		

			So that, in fact, may also shed some light, about the reason for opposition by his people, when he
received the call for coffee to it, that in fact, they did not really balance his truthfulness. But
they simply try to find some excuses not to listen to him because of other reasons. Yes, in fact,
the Quran in surah six in verse 33, makes reference to that.
		

			The punakha nakina, falling into the ayatollah, which means that we know Allah says, we know Indeed,
the Greek, which spelled word, that's the word of the crossing unbelievers to the Prophet.
		

			They agree with that, what's the word cause you and then it says, It is not that they deny you or
reject you, or consider you to be telling the truth?
		

			It is the science of God which the wicked deny. Yes. So that again might be a sort of reflection
also on how as to how he was viewed by his people, rightfully called really an amine, the
trustworthy and trustworthy person.
		

			We're still talking about the cabin in the in the reconstruction, like to ask you how many times it
was revealed
		

			And what's the significance we have touched on the bradstone? The resolution of the dispute, moments
ago, what is the significance of the Blackstone, okay to begin with about the number of
reconstruction of Kava,
		

			it is not totally known, but at least there are four times that are very well known historically.
First, of course, was the initial building of the cabin during the time of Prophet Abraham.
		

			And then the reconstruction in the life of the Prophet among that we just described. So, that was
about the seventh century in the Common Era.
		

			Thirdly, there was also a reconstruction of the cabin during the period of yazeed because of dispute
and conflict they had with afterlife and disappeared. And also after the, the assassination of the
likeness appears,
		

			by a judge. This was a first time when the Kaaba was reconstructed. However, like Sheikh Mohammed
Abu Zubaydah, indicates he said, it's quite doubtful that there was no reconstruction of the Kaaba,
on the time between the time of Prophet Abraham and Prophet Muhammad peace be upon him, you can't
really expect the structure 200 years or several 100 years is rather unusual. So they might have
been other times also where there was rebuilding of the Cabal to just make, you know, structures
		

			a little longer. As far as the, the Blackstone and its significance. I only give a brief answer here
because we discussed this issue in much greater detail during the program on pilgrimage.
		

			But in essence, I just want to emphasize that the Blackstone was regarded as an idol or worship,
either before Islam or after its time, it was never really itself an act, or objects of worship. The
Black Stone is simply a relic that goes back to the days of Prophet Abraham. So it has this value,
not in itself, but because of what it symbolizes in terms of relationship to Abraham. There have
been other explanation also that we described earlier.
		

			But the
		

			the point to realize here is that according to one saying of Prophet Muhammad, peace be upon him.
		

			He indicated that the sanctity of the life honor and property of a believer is even more important
in the sight of God than the cover itself. So the Muslim does not really take any object really, and
give it undue importance. It is just the symbolically connection with the prophet of monotheism,
Prophet Abraham and the kind of memories it brings in terms of the connection between the mission or
mission. Yes, they have various
		

			various prophets. Yes.
		

			In addition to the role that we've just discussed, as the Prophet Muhammad in the rebuilding of the
Kaaba, were there are other significant events in his life, before the call to a partner that we
haven't touched on what the attitude of the Prophet peace be upon him, even before he received the
call to Prophethood. As we indicated in the previous program, that he did not really accept the
kinds of beliefs, modes of worship practices of his people, and he never participated with them. For
example, in adoring any of those idols they used to consider as intermediaries between men and God.
There was no single report at all that says, for example, that he ever bow down or prostrating, to
		

			any of the items that they had. In fact, this is confirmed further,
		

			by the fact that there is evidence that this attitude on the fact of the Prophet rejection of this
idolatry was imbued in his heart, even from the very early childhood.
		

			You might recall that in one previous program, we said that when he went with his uncle at the age
of nine, or some say, 12, to Syria, and they met with that Christian monk by the name of Hera, and
thinking that he just like all other herbs, he said, in the name of net and oza, which are names of
that, I guess, I'll ask you questions and you answer me. And you might record the answer of the
Prophet was quite clear. He asked me in the name of those idols that and
		

			I have never hated anything as much as I hated those items. First thing, the Christian monk, tell
him all I asked you in the name of God, or the name of Allah said, all right now you can ask me, as
it shows that even as a child by his pure
		

			nature, he did not feel, you know, any significance or importance to those idols that people used to
worship? And that, to me, indicates that there was a divine plan for him. God was preparing him Yes,
actually, to carry the mission of pure monotheism.
		

			And as such, God protected this pure nature of that child from being unpaid being blemished with
this kind of practices. In addition to this attitude, the most significant thing that, as he drew me
is the age of prophethood, the age of 40.
		

			He said himself, solitude, was endeared to me, he began to learn to spend some periods of time in
solitude. And as he approached the age of 40, because the periods for the call of Revelation,
		

			these periods became more frequent and longer in time also. And actually, there are some historical
references like ignition, pocket ignition, and the history of October,
		

			that indicates that not particularly the month of Ramadan, the month of fasting was also a month,
which was traditionally
		

			set aside by the prophet for these periods of,
		

			of solitude, while the age of 40 Well, there are some scholars like us today and
		

			we say that this is the age probably where the person reaches
		

			sufficient
		

			maturity, you know, in terms of mental as well as emotional maturity, it will be a period also where
the person would have already accumulated some social skills and yes, information or knowledge that
would help him to carry his sir. Well,
		

			I think the people might be curious to know where Prophet Muhammad peace be upon. We used to go to
spend the periods of solitude that you were mentioning, okay, he used to go to a mountain, which is
northwest of Mecca. I think we have a picture here that we can perhaps consider on this one action
shots of, of that mountain. And you'll notice there is a bunch of people there.
		

			Just in front of them, there is the entrance to the cave, that cave was known as the Cave of Hara.
This mountain is at the outskirts of Mecca. So it is not too far from Makkah, but far enough for the
prophet to keep away from the sight and noise
		

			of the city or the township of Mecca.
		

			This mountain, by the way, is now known as the mountain of light, Japan, the North mountain of
light, used to climb over that mountain with whatever provision he took with him in waters. And he
entered into the cave and spent several days consecrated for worship with he would not leave the
cave except maybe to go back to Mecca, bring some more provision and spend more days in this.
		

			You know, worship, yes. Now, during this period, of course, the prophet was married to Khadija. What
was her reaction? Did she objected to these absences are these periods where the Prophet would graph
himself did she not at all, no information at all about her objection, in fact, he was an exemplary
wife. And she was an excellent example. And not only other life, but any pious woman, as quoted the
comments and that he said that she behaved like a woman or wife who had full confidence and trust in
her husband, and as a woman also who understands for understood that these periods of solitude
contributed to the spiritual development of her husband, and that this spiritual development was
		

			worth the sacrifice of the absence of our husband for some days every year, because after all, that
would be reflected on her happiness and her own household. So Hill Road, in fact, was a very
supportive loan, which one would expect from a woman like her? I believe that this, if I may come
into this is a lesson also for the wives of Muslims today who might be quite active in their satanic
community, which might impose certain pressures on bedtime, while their husbands Of course, are
obliged to give sufficient time to their wives and their children. There's no question this is
right, that the Prophet indicated we should not neglect them in the name of Islamic work. But on the
		

			other hand, also, some wives who are not unique in Khadija is seem to be complaining too much that
their husbands go too frequently to the mosque or participate in activities. So we should also
understand that, while it's ID and for the whole family to participate in those activities, if there
is need for the husband to be away for a limited period,
		

			Time to help with other activities. They should emulate Khadija Be patient and appreciate what their
husbands might be doing.
		

			That might be perhaps more practical, down to earth. Yes, application that we actually like to ask
you if there's any particular wisdom that's apparent from this solitary experience and before
revelation to begin. In the practice, you could also elaborate on what you meant by the spiritual
development of the Prophet during this particular period. I particularly like in that respect,
comments made by two scholars
		

			sebagai and alberty.
		

			survived, for example, says that this kind of search solitude, helped the prophet to combine between
two things. On one hand, he had already he had already gained experiences in all aspects of life, as
we have seen in previous programs, he participated in many social, economic and other activities of
the community. So that gave him some experience, so that he would not be speaking in vacuum.
		

			And these are important qualities for a person who is destined to be a leader of humanity and a
guide in all aspects of life.
		

			On the other hand, the solitude, which were basically you might say, occasion and period where he
diverses himself from the the decaying status quo of his people, their beliefs and their behavior.
So that gives him also a sort of period to reflect. In other words, you live among the people. But
in the meantime, at some points, you're isolated in terms of feeling in terms of understanding
belief, and spiritual orientation from there's no state of affairs
		

			in Berkeley extends also the analysis and focus more on the spiritual elements of these two
characteristics. And he says that a person cannot really reach perfection. Of course, within human
limits, we don't, we're not talking about absolute perfection, cannot reach perfection in his
devotion, to allow in worship of him without
		

			once in a while, having this period of solitude, a period of solitude which might developed in the
individual in the sense of self accountability. reflection on the creation of God is this solitude
of course, it is not perpetual or extreme which Islam forbids, by the way, and may help us to
overcome some of our human weaknesses. So he says, there are certain elements of human weaknesses,
which can only be overcome by solitude is, like obsession with life is the attitude of short of
pride, and envy. All of this can be really resolved by solitude in the person take it seriously.
Because when you are alone, there is no need for false pretense, there is no need for shut off. And
		

			that might help the person reflect more deeply and put himself in his proper place
		

			to avoid and to overcome this human tendencies, pride and be shut off and all this are very
important for those who are destined to undertake the noble
		

			mission of calling people to God and guiding humanity into the normal path of behavior.
		

			And that also makes it quite clear that people who are really truly devoted to God's to Allah do not
pit him very heavily about the place or depend on the praise of other people, and nor do they fear
the criticism, or belittling of other people, as they remember the glory and greatness of Allah. And
as they enliven their hearts with the light of knowing him, these things become very secondary in
their minds. This quality that we talked about, seem to be possible to enhance through solitude. It
leads the person to develop also the qualities of fortitude, and patience in the face of the harm
that is to be inflicted on him once he starts telling the truth. It makes the first to look down on
		

			dispensations of life. In addition, it makes the person also grow in faith. But faith we have to
realize, at least from an Islamic perspective, which are not unique, I'm sure there are other
communities of believers who hold the same thing but faith is not simply a gross intellectual
process. It is also an above all inculcation of the love of God in
		

			strengthening one's relationship with Him. And we must remember that Islam is not merely a set of
intellectual propositions, even though reason is very relevant and important in understanding Islam.
But what I'm saying is that it is not simply a set of beliefs or intellectual reasoning. But rather,
there is an important role also of the Divine Love in relationship with God. Islam is also
relationship with God and with others. The solitude and meditation are crucial means for helping to
develop this and one point came to my mind, which I think would be of interesting interest to those
		

			studying comparative religion, that we find that what happened to Prophet Muhammad is similar to
what happened to Moses, Moses on Sunday went to Sinai for an extended period, proper, Jesus went to
the wilderness also for 40 days. So this was apparently the same kind of preparation that God
inspired those great figures to go through.
		

			So this kind of experience, I believe, is very useful.
		

			In that sense, he have a minute or so left in the age programming, it's fair to ask you this
question. But your comments are is quite inspiring. Why don't you just elaborate on the relationship
between the meditation and individual behavior very briefly, one of the great scholars known as a
sharpie, explained that in a very beautiful way in his book and masakatsu, and that was also coated
by empathy. And I think there are two types of people there are those who follow the rules of Islam
and fulfill, fulfill the covenant of faith, but no more. But he says, There is another kind of
person who works or behaves with those fears, hope but above all, love. And he says those who act
		

			because of the feeling of fears, hope and love, are perhaps in a much higher status. And he says,
fear is a driving with hope is a leader.
		

			And love is a current, which is capable of carrying the person to the higher and higher levels of
spirituality. And he says,
		

			that's the one who loves God exerts effort, out of yearning to the beloved. This makes the difficult
easy. It makes the remote clause attentive. It makes Winston's
		

			make the person spend his arm
		

			in the worship and devotion to God, yet he feels that he did not fulfill the covenant of love. And
he was not grateful enough for the divine *
		

			in production. Thank you very much interesting program you want to thank you all for being our
guests invite you back next week. Assalamu alaikum peace be unto you