Mirza Yawar Baig – Lessons From The Anbiya #70 I Love The Messenger
AI: Summary ©
The speakers discuss the importance of intentions in one's life and the use of "has" to describe emotions. They emphasize the need for respect and respect in the context of Islam, and stress the importance of learning and respecting one's own values. The transcript describes a Muslim military coup against Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool R
AI: Summary ©
My brothers and sisters, then what happened was
that the
Manusakif,
the tribe of Atayef,
they came to Madinah
to accept Islam
because
they decided that it was time to,
that the power was in the hands of
Rasool Rasool Salam, Fatimaqa had happened,
and, they came to
accept Islam. But they tried to negotiate with
Rasool Rasool Salam and
they told asked him to allow them to
keep their idol for 1 year.
The leader said because we are afraid of
the reaction of common people. Rasul Rasool Rasool
refused.
So they asked for it to be left
for 1 month, then one week and finally
one day, but Rasool Rasool
Rasool refused.
So this so they said then send somebody
from your side
to destroy it. We cannot do it. So
Rasul
sent Abu Sukiyah
and Mowheera bin Shaba
who, who was from Taqif,
to destroy the idol of Taqif.
People threatened them with diseases and
various threats that the gods would strike them
down.
And if they tried to break the idol,
so Mohayrab and Shawba
struck the idol with his
axe and then pretended to,
he sort of presented to fall down.
And so people cheered and they said, ah,
see,
he has been struck down by the ant.
He then stood up and he stood and
he said to them, you are all fools.
This is a piece of stone. It cannot
do anything.
And then he destroyed the idol.
Bani Tariem,
another big tribe came to accept his Islam.
And,
also gave them,
the glad tidings,
of, Islam of, you know, of forgiveness of
Allah subhanahu wa ta'ala and so on. But
they
they said, we heard you but now give
us something.
Meaning material. Rasool
did not like this attitude. And so when
another delegation came from Yavan, he said accept
the glad tidings
because Barun and Tawim have not accepted it.
And Swamal just shows us that, you know,
the importance of,
of niyyah, the importance of intention.
That if you intend to do something, it
has to be with a slas
for the pleasure of Allah alone, not for
money and
not for, worldly
gain.
They said we are glad to accept,
the glad tidings of Jannah.
Rasool Rasool Rasool Rasool Rasool Rasool Rasool Rasool
Rasool Rasool Rasoolam used to appoint leaders
among the, people
who came to him.
So among the Banu Tarim, there were 2
major chiefs. There was one was Al Aqara
bin Habi,
and the other one was Kaqara
bin Mahabit
bin Narar.
Abu Bakr
asked Rasulullah
to appoint Al Aqara in Haabit, and UHarn
al Sattar
asked him to appoint Hakha bin Mavad.
So Abu
Bakr got angry and he said you are
saying that only
to go against my suggestion.
Said,
no, that's not true. Then they started
arguing and their voices were raised. So Allah
revealed,
Allah
Allah
Subhana
Wa
Ta'la revealed
the opening ayat of Surat Al Hujurat. Surat
Al Hujurat is
a beautiful surah which really we should memorize
and which has,
the
which has a which has a some beautiful
ayaat, a beautiful hikayat, a beautiful
lessons about the,
the akhlaq of the Muslim.
I have written a book called
the akhlaq,
of the Muslim,
which, in which I have used and
explained those ayat. And it begins with this.
Allah said, O you who believe, do not
put yourself forward
before Allah and His messenger
and fear Allah.
Verily Allah is all hearing, all knowing. O
you who believe, do not raise your voices
above
the voice of Rasulullah
nor speak aloud to him
as you speak aloud
to one another,
lest
your deeds may be rendered
fruitless,
wiped out,
while you do not even know, while you
perceive not.
Now,
this Surah, the Asbaq al Nuzoor we saw,
some,
anecdotes
related to this. After this revelation of this
ayat, said, the Naguar used
to
he had a he was a big man.
He was a professional wrestler,
and he had also a voice to match.
He has a big booming voice.
So after the Surah was revealed, Sayedir Rama
used to put pebbles in his mouth,
so that his voice would not come out.
And he used to speak so softly that
Rasool alaihi wasallam many times had to ask
him,
what did you say? Say it again, I
can't hear you.
There was another Sahabi, who
was,
who also he was probably,
may well, maybe he was
hard of hearing.
So he used to also speak in a
loud voice now. He literally disappeared.
He was not to be seen.
Now few days passed, and Rasulullah
asked
the other people, he said, where is this
person? They said, he's in his house. He's
just constantly weeping and,
lamenting, and he's constantly
making his tafar on tawba because he says
that his voice is loud and Allah
revealed and said that if you speak like
this, Allah will wipe out your sins. So
he says that I am gone. I am
finished. I am I will be in the
jahannam.
Rasulullah sallallahu alaihi wa sallam said to the
people, he said, go and tell him that
he is from the people of Jannah.
Right? Tell him he's from Jannah. Now the
Sahami used to say that whenever after that,
when he when he used to pass by
people would say look, there goes a man
from Jannah because Rasulullah
gave him
the glad tidings of the of Jannah. This
is the whole issue of adab, of being
respectful,
of, you know,
not treating
everybody like you treat your bug jumps. This
is a very strange thing in
in today that that even this basic manners,
it seems that parents don't inculcate in their
children.
And
adults, I mean, in their twenties, thirties,
they behave with with zero,
restraints,
and and they treat everyone
like like,
like as if
they are their close pals.
They speak to elders without respect and they
you know, I just it's
just like animals, you know, not not even
like human beings.
Like, not even the basic matters, and we
are supposed to be Muslim.
Stuff for all of them.
So, this havi was led. So when that
when he expressed his other for Rasool Allah,
Rasool
Allah caused the rabi to give him the
mashallah
of Jannah.
Now you might say, well, this is good,
these are the stories with related to that
time. What does it mean when you say,
when Allah is saying, do not put yourself
forward,
before Allah is the messenger? What does it
mean to us today?
Because today we are,
you know 1400 years
after
these events.
Not putting yourself forward
and not raising your voice over the voice
of Rasool
means, in today's world, means not
arguing with and not
going against the teachings of Rasool So when
we come across,
say hadith, we accept it
with
joy and with humility.
And we say, Alhamdulillah, Rasool SAW taught
us and we learned.
We don't treat the Ahadis or Rasool SAW
as something which is,
lacking in importance.
We don't just, you know, this is all
now. It's only a hadith. No. To say
something like this is kufr. To just say
it's only a hadith. As if you are
denigrating and discounting
the importance of the hadith. The hadith is
is why he like the Quran
is in a slightly different way. The Quran
is the actual speech of Allah
The hadith is
the speech of Allah
translated into the speech of Muhammad
So Allah for example commanded, akay musalla. This
this is the actual speech of Allah.
And Rasulullah
said,
pray as you have seen me pray. Now
how did he learn this? Allah
taught him. That also is vahe.
And then he explained that whole, whatever he
was taught, he explained that in his own
words, in a way which is understandable to
people, and he demonstrated that, and that is
how we learned salan. This is an example
that I used for, which across the board,
the same thing applies to
everything else. So to raise your voice over
the voice of Allah mr Rasool or to
put yourself before Allah mr Rasool,
in today's world means to say
that even though Rasool
ordered something, well, I have a different idea.
I will do it differently. I will not
follow the sunnah.
I will
follow my own desires. I will follow my
own trends and my own fashions,
to raise your voice and all to say
about some Hadith that this is only a
hadith. It is not important,
and so on. These are the things. And
Allah is saying here that if you do
that, then Allah
will
wipe out your deeds and you will not
even know. I imagine what does that actually
mean. It means
that you could be and may Allah protect
us from that, that the person could be
somebody who does
enormous amount of good deeds. Right? He
gives charity,
he does Hajj, he does Ummah, he prays.
He does all that, but when he reaches
Allah Subhanahu Wa Ta'ala, he finds that his
slate is white cream because his tongue with
respect to Rasool
was not a tongue which was used to
other.
That he would refer to the Rabi
without the respect that is due to him
and his position. He would raise his voice
over the voice of the Rabi
by denying his hadith, by,
expressing
his own personal view as being more important
matters. So it is very, very important
to learn other, to learn respect, to learn
how to,
how to talk, how to behave.
That is more important than
anything else indeed.
Then came the
delegation from Manu Abdul Hais
from the extreme eastern part of the Arabian
Peninsula.
Rasool Rasool said to them, I command you
with 4, and I warn you
against 4.
I command you to believe in Allah.
And do you know what believing in Allah
means? It means to justify
that there is no one worthy of worship
except Allah to establish salah, to pay zakat,
and to fast
in Ramadan,
and to give
1 fifth of the booty
to the leader.
I warn you against against 4 things,
not to use 4 different kinds of containers.
They used to drink
alcohol. So alcohol was prohibited,
and they were told not to use those
containers and get them out of their houses.
So this is as far as the instructions
that were given to Banu Abdul Faiz.
Now there's, in this period, there's another interesting
There was a man called Subama,
ibn al Uthal.
He was
the,
chief of the Vanu Hanifa from Nazd.
He was out
he was actually going going for Amra, but
he was out, you know, without his, you
know,
without a big retinue and so on. And
at that time, there was a Muslim patrol
in the area and they captured it. Now
they didn't know who he was, they just
grabbed him.
And,
Nabi Saba was gonna brought send this cavalry
towards the Nasrat. So they they grabbed him
and they brought him,
from
there, from the Banuwani
lands to Madinah.
And as I said, his name was Tumabah
bin Othar.
They fastened him to one of the pillars
of the mosque, you know, tidy up.
And the source of the
informed him, which Surah al Salam realized who
he was. So he came and he met
him and he said, what do you have
to say,
oh, salawat?
He said, I have good to say, oh,
Muhammad salawat. If you should kill me, you
would be killing a person who has already
killed somebody, so there is no blame on
you. Meaning, he says, you know, this is
war. I have obviously, I have killed someone,
so you can kill me if you want.
And if you and if you should set
me free,
you would do a favor to one who
is grateful.
And if you want property, then ask me
whatever wealth you want.
Then he did not reply. He left
him there.
Food was sent to him from the house
of Rasool
He was treated very well, but he was
confined.
The next day, Nabi Salam
came back there and he said, what do
you have to say, oh oh oh
He said, whatever I told you yesterday,
that is if you set me free, you
would do a favor to the one who
is grateful and so on.
Rasulullah
left him
for another day.
Now imagine, these 3 days, this man is
in the bajid.
He's tried tried to one of the pillars
of the masjid.
He's seeing all the amal of the masjid,
all the actions which are happening.
He's seeing the salah happening 5 times a
day. He's
seeing Rasool Rasool Salam speaking to the people.
He's listening to what Nabi alayhi salam is
saying to the people.
Maybe maybe somebody brings a
dispute to Rasoolullah
to resolve, and he sees the way Rasoolullah
resolves the dispute. And during this whole period,
he is not ill treated. He's confined, of
course, because he's an enemy, but he's not
ill treated. Nobody is, you know, beating him
up and and stuff.
And he's getting,
food from the house of Rasool, which is,
of course, it is, you know, not only
is the food good enough, but it's also
the honor of being fed from the house
of,
the Rasul alaihi
salam. So Nabi sala alaihi salaam left him
to the 3rd day, and, then he
asked him, what do you have to say,
oh, Subhanah? And he said, I have got
what I told you. Same thing.
So Rasool
ordered and he said, release him.
So they released him.
Subhava
then went to
he left with namazid. He went to one
of the dead palm gardens near the mosque.
He
bathed
and then he came back to the and
he said
to he gave him gave his hand and
his hand and he said,
is his Rasool.
Now
then he said, by Allah,
oh Muhammad, salallahu alayhi wa sallam, there was
no face on the surface of the earth
which
more disliked by me,
meaning I disliked there was nobody I I
hated more than you. He said there was
no face on the subs of the earth,
more disliked by me than your face. But
now your face has become the most beloved
face to me. By Allah,
there was no
religion
more disliked
by me than yours, but now it is
the most beloved religion to me. By Allah,
there was no town
more disliked by me than your town, meaning
Madia.
But now it is the most beloved town
to me.
Your cavalry arrested me at the time when
I was intending to make
omera. And now what do you think? So
he asked me, mister Salam, he said, you
know, I got arrested this time when I
wanted to make omera.
So what should I do now?
Rasool
gave
him
glad tidings of Jannah,
and he said to him, go and perform
the orona.
And he taught him how to do it.
He said, now you are a Muslim,
or tawf,
like the mushrikeen, you know, without without any
clothes and so on.
And he taught him the tamiya. So
And someone said to him, have you become
a savior? These 2 of them survive.
The Muslims.
And Suwammar said, no, by Allah I have
embraced Islam with Muhammad,
the messenger of Allah.
Know by Allah, not a single
and then he said now. He said, know
that by Allah,
not a
single grain of wheat will come to you
from Yamah, unless the prophet
gives his permission.
So
this is what because he was the chief
in Yamah, and that was the the root
of the caravans which brought,
grain from
some Syria,
and Iraq, those areas
down to,
Makkah.
So he
began,
calling out to Tadghya in his, you know,
resonant
voice, Lambaik, along the Lambaik, here I am
at your command, your oh, oh, Lord. Here
I am. Here I am.
No partner have you. Here I am. Praise,
bounty, and dominion
belong to you. No. What have you?
So he was the 1st Muslim to enter,
Mecca,
residing
the.
The,
the Quran
learned
they heard
this, and,
they came out
to punish,
the one who had
assaulted. They are preserved, meaning, you know, Manu
came into Bakkah and started doing now,
this is in a different way.
So one of them got very incensed and
he actually,
you know, pulled out his arrow and he's
about
to shoot and kill.
And the others grabbed him and they said,
what? Do you know who this is? He
is
the
ruler of El Yamame. By God, if you
should harm him, his people would cut our
supplies with dire consequences for
us. He said that we will be in
serious trouble.
So Muhammad finished
performing Umrah and proclaimed that he followed the
religion of
Muhammad He then returned to his land and
ordered his
people to withhold supplies from the Quresh.
So the caravans of,
food, grains, which used to hold
stopped.
The boycott gradually began to have,
an effect,
raising prices and causing many to go hungry.
Derpad Quresh
wrote
to Mohammad al Sallal,
asking him to instruct,
Zumwawa
to lift the boycott
as it violated the treaty of Hudaybiyyah,
which he ended.
Now
was not bound by Hudhavya,
but they tried to
use some, you know, way of
influencing him. Then we have another
similar story, Musaylma
Al Khazab. Musaylma the liar.
His name was in the Habib al Hanifi,
which indicates that he was the son of
Habib of the tribe of Manu Hanifa,
which was, as I mentioned, one of the
largest tribes of Arabia that inhabited the region
of.
The Manu Hanifa were a Christian branch of
Manu Bakr and led an independent
existence prior to Islam.
On the first records of,
Musaiba,
is
is of him
in the late 9th century Hijri, the year
of delegation.
When he accompanied a delegation of his tribe
to Madia.
They had talks with Rasool
delegation
before their departure embraced Islam
and denounced
Christianity,
without compunction. Ibn Abbas said that delegation of,
ibn Abbas, he
narrates this. He said that the delegation of
Banwari for came to Rasool
Salam Al Khazab was with them.
He said, if Muhammad
makes me his successor, I will accept his
religion.
Rasulullah
went to the camp with Zaman bin Khais
bin Sheba
He had a piece of dry palm leaf
stock in his hand.
Rasulullah
said to
Musilba,
I will not even give you this if
you ask me. He showed him the piece
of Nike stock that he was holding.
And he said, you will not escape what
Allah has decreed for you. And if you
leave,
Allah will destroy you, and I think you
are the one I saw in what I
saw.
Here is David who will speak to you
on my behalf.
And David will raise Qudal Anu, present in
his lab today, and Rasool Rasool Rasool Rasool
Rasool Rasool Rasool Rasoolam said, when I was
asleep, I saw 2 gold bracelets on my
arms. I was told to blow them away.
I did and they flew away.
I interpreted them to me, the 2 liars
who would come after me, Aswad Alansi
and
Musa Al Khazab.
Aswad Alansi was in Yemen, and Musa Al
Ma was in,
Yawah in, the Nasjt.
While at,
Yamah,
Musalba
proclaimed his prophethood,
and he sent a letter
to
which, said from Musalba,
the messenger of Allah to Muhammad
So he's making up all these titles
and and whatnot.
I'm trying to pretend to be a Rasool.
Then
he
said,
I have been involved in the affair with
you. Half of it belongs to us and
half of it belongs to the Quraysh, but
the Quraysh are the people who transgress. So
this is some kind of
letter he wrote. So he was making an
offer, Rasool Rasool Allah to, offer to Rasool
Allah Almighty Sallam.
Effectively, he said that the so called kingdom
should be split between him and Rasool Allah,
Rasool Allah.
Amazing case of somebody who has no leverage
or just trying to, you know, negotiate and
trying to
pretend to be somebody.
Rasoolullah replied to him, he said, from Muhammad
Rasoolullah
to Musalb
Al Khazab. He said, you are the he's
a liar.
Peace be on those who are on right
guidance. Thereafter, the earth belongs to Allah,
and he will give it to whoever he
wills.
And the end belongs to the righteous.
Then he asked those who brought the letter
from Musilva,
I believe in Allah and his messengers, and
if I would have killed any messenger,
I would have killed you. Meaning, he didn't
give them.
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Azul
said, it became a sunnah that messengers should
not be killed. So this was a,
it became a,
you know, accepted principle,
which it was.
Collected an army and rose up against over
But
his forces defeated
by
and was killed
by in
the battle of Yamana.
The
then we come to the,
another incident which is the
delegation
from the,
Christians in Najran.
The people in Najran, they were Christian
and they asked many questions about the nature
of
and many of the matters. So Allah revealed
many ayats in Surat Radir Rama about this.
The Aqib and Sayyid
from Najran
came and
they wanted to do,
Mulla Ana or Mubahala,
where the 2 parties in a case where
there is no material evidence
or way of proving something, the 2 parties
would ask Allah to send down his wrath
on the liar. So they said, this is
my position, this is the other person. Whoever
is a liar, destroy them.
But when the time came to do that,
so they they said to mister Islam, they
said, are you ready to do that? That's
what Rasool Islam said, yes. I will bring
my family. You come, and we ask Allah
to destroy the one who is on falsehood.
So when the time came, they refused
because they said, if he is indeed Allah
s wan'thal Messenger,
then it will be the end of us.
They knew the truth, but did not want
to believe or accept it.
However,
they agreed to pages here, the text,
and asked for a trustworthy person to be
sent. So Rasool Nasr al Sarab said, I
will send with you a man who is
truly
trustworthy.
And then he said,
and that is where
when our bin Jarrah,
became and he got the title of Aminul
Ummah, trustworthy
of the Ummah.
The,
the interesting incident in this whole thing
where
these people from Rajan,
one of them is,
one of the one of the bishops, his
brother was also with them.
So as they were leaving, the brother said
to he asked his
brother who was the scholar.
He said, tell me,
who is right? I mean, is this person,
Mohammed, is he right or are we right?
The man said, no. He's right. He is
the messenger of Allah.
And we are not right.
So this brother said, then why didn't we
accept?
He is the messenger of Allah, you are
saying that? He said, are you sure? He
said, absolutely sure. There is no doubt about
this. He is the messenger of Allah.
So he said, then why didn't we accept?
He said, if we accept, then how what
will,
Heraclius do? He said, Heraclius pays us.
We get we get money from Heraclius. So
he said, if, we accept that he, is
the
messenger of Allah, then how will we take
money from his enemies? We will be we
will become poor.
Now this brother was so disgusted with this
that he left him. He came back to
Madinah and he accepted Islam and he stayed
there.
So it shows that these are these are
things that you see in the in the,
which are a very big lesson
for us.
Both with the Christians and with the Jews
of Madinah, the al Nadir and so on
who were scholars.
There were many of them, many of the
scholars, they accepted, they knew
that Muhammad
was the truth.
But in their own egos, their own personal
considerations,
their own greed came in the way,
and they never accepted Islam. So also with
Abuja, Abuja knew. They asked him, he said,
yes. Of course. There is no doubt about
this. Why don't you accept? He said, because
then that branch of the family will become
more powerful than us. So it's a big
lesson for us to say that some many
times,
it's not that we don't know the truth.
It is that we don't want to accept
the truth.
And that is where the problem comes.
It's to accept the truth, not the question
of knowing. We know, but if we don't
accept, then it doesn't do us any good.
We ask
Allah to open and to show us the
truth as truth, and to show and and
to guide us to follow it and to
show us the falsehood as falsehood and to
save us from following it.