Mohammed Hannini – Studies in the Seerah of the Prophet Muhammad #1
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The speakers discuss the importance of 0 in Islam, including its use in various Muslim countries and its historical significance. They emphasize the importance of documenting events and actions in the religious community and stress the importance of knowing oneself and one's parents. The speaker also highlights the importance of not confrontational behavior and not trying to be too busy in Islam. The speaker concludes that the message of Islam is authentic and that young people were not known to be a liar or be a liar.
AI: Summary ©
Today, we will start with
the we will start a series
of discussions about
the ways of all our audience.
And before we start
with the with the topic itself,
when we say 0,
what is a 0? What are we referring
to?
Does anybody know? Line.
Line of Rasool Islam describing what?
Actions.
His actions,
his sayings, where he grew up, how delivered
the dua.
He fought battles.
He got married.
You know, he prayed, lasted, interacted with non
Muslims.
All of these actually,
you know, the what they refer to as
is.
So you find that
all of these
are the subject of the study for for
Muslims.
And why does it matter?
Why does it matter? Why do we actually
even need to study it? Because actually, the
the the companions and the tagrine,
the report about the followers, the companions, they
said we used to study the and memorize
it like we would study the Quran and
memorize it.
The
they used to study it and memorize it
just like the Quran
because
it has
the
the Quran becomes alive with it.
You know? I mean, we'll take some examples
now
But it is the Quran becomes explained by
the seerah. Who is the the one who
explains the Quran Kareem? Whose job is it
to explain the Quran Kareem? Rasoolullah says,
And we reveal the book to you
so that you may detail you explain what
was revealed to them. That's the job of
the Rasool Islam.
But even if you compare the so that
you're talking about the the
talking about his life, his birth, his death,
his,
you know, ruling, etcetera.
Well, how do we contrast that with a
hadith? What is a hadith?
When you say hadith?
Saying the actions. The saying, the actions,
the approvals,
and for the the Hadithi and the scholars
of Hadith,
his physical,
you know, composition, how he was how did
he look alayhis salam as well as his
moral,
you know, composition.
So how what was the what were the
morals of the prophet sallallahu alaihi salam? How
did you know, what was his demeanor?
How were his akhlaq,
etcetera. This is all
reported by the Al Anak of Hadith.
How he looked. He wasn't too tall, he
wasn't too short, he wasn't too fat, he
wasn't too skinny, etcetera, etcetera. You know, descriptions,
all of these are actually
part of the Hadith. Now
the definition of hadith differs with the,
the people of,
because they look at the legislative
aspect of the report,
meaning what they can derive laws from.
The physical,
look, the appearance of Rasulullah
you cannot drive rules. This is how Allah
created them. However, he was
You know? Whether he smiled until
his canines showed or just is the smile
or he laughed all the way, what what
do you get out of that in terms
of legislation?
That he walked,
you know, with a,
that he would turn and won. He would
not look at people like this. He would
actually turn his entire body. All of this
there's no
laws that can be derived. So the people,
scholars of Bulsuri Fagan
are not really are not concerned about these.
That's why they do not take the,
the physical makeup as part of the the
hadith
as as definition,
nor they take what they what they call
the al alfuduqiyyah,
his moral,
characteristics. Because at the end of the day,
it had to be something that he said
or something that he did or something that
he approved.
But from us, this the the when we
talk about the 0,
it's actually
part of that science of hadith, part of
that compilation of hadith.
So let's start with the first is what
is the what are the sources of 0?
Where do we get the 0 from?
The first the first source of 0.
The Quran Kareem.
The Quran Kareem reports many things
referring to certain incidents in the life of
Rasool Allah.
So for example,
you know, I mean, you have Surat Hashik,
Surat Tawba, you know, Surat Al Infal and
Mujadila.
But the difference is that when when Allah
mentions them, he does not just mention them
as here it is, a report.
He mentions him with the
with the lesson to be learned from the
incident.
Is
not a history book.
At the end of the day, it represents
the the the the incident
but it's not going to stop.
It is going to tell you what does
it mean to you as a human being,
as a Muslim, as an Ummah, etcetera. You
know, so there is a lesson that is
always attached with the incident.
Take an example.
When Allah Subhanahu Wa Ta'ala says,
That and those, you know, who ran away
when the 2
groups met, meaning the 2 armies,
met, those were misled by Shaytan
due to what, some of their work. He
is talking about
about the specific incident that took place.
And you will find that this, by the
way,
like the woman who came to him in
Surat Mujadila.
You know,
when he,
you know, she came and she was arguing
with Rasulullah
and Allah
documented it in the Quran Kareem.
The the what the Quran stands out, of
course, in addition to the moral of the
story that's mentioned,
it also you don't have to check the
authenticity of the report.
And if Allah mentions it, this is it.
It's done. The Muslims received the Quran as
if you remember when we talked about it
by the letter. It's absolute
truth that's being conveyed from generation to generation
to generation, not by reports. So
you don't have to check the authenticity just
it's mentioned in the Quran claim. Take for
example,
and just to show you how how the
the the can also or the incidents,
or before that, the second source. What's the
second source? The first one is. What's the
second?
So you find the Hadiths of Sira in
Sahih al Bukhari.
You have Kitab al Malazi. You have a
section of the Malazi, the section of the
battles.
You know? You have a a a the
Sahih Muslim, you have Al Jihad was Sira.
You know? That jihad was Sira. Excuse me.
That that again, it is the jihad and
the Sira. But in it, they they mentioned
the Sira of Rasoolullah.
You have the
the section in the books of hadith about
the qualities of the Sahaba. So they talk
about Abu Akr al Sudir. Well, okay. How
do you show the honor of Abu Akr
al Sudir? They said some of the stories.
Some of the stories had took place with
the with
the, you know, at that time. So now
you are getting,
some information about it. The same thing with
Ra'i
with Khadija, etcetera.
Whenever they talk about them, they mention their
qualities. These are the qualities of these people.
But not that
was truthful about they've never doubted that Rasul
Hasid.
No. No. They will actually mention the reports
that
go back and they show what Abu Bakr
was. So now you are getting from the
books of Hadith also, you are getting the,
you know, the the part of the Sira
as well.
And then you have books that were written
specifically for Sira.
Does anybody can anybody think of 1?
But the one that was the the the
wronged. Yeah. I mean, the the one everybody
refers to, and he is the top in
his field.
Not the bin Abbas.
Ibn Ishaq. Exactly.
Ibn Ishaq.
You know,
ibn Ishaq
who died in the year 150.
You know? He was the first one to
write the seer of Rasulullah,
as as a separate, you know,
in a separate book. Before, all we talked
about the Quran, we talked about the sunnah.
You find the stories about the Rasul scattered
in the books of hadith.
You know? Because at that time, the Muslims
did not classify things. Well, this is hadith,
this is fiqh, this stuffsir. Everything was locked
up in in in their compilation from and
his time with the Sahaba.
So Ibn Ishaq comes and he was the
master of it because he was the earliest,
he was the most knowledgeable of them, and
he wrote the the the,
his book about the serum of Rasool Sahu
Alaihi Wasallam. Then after him, people benefit from
him. Like Al Waqi. Al Waqi also was
very well known and very he was a
master of the of the serum. However, when
he got old, you know, when he got
old, he his, memory mix got mixed up.
So many of the the the scholars do
not take from him towards the end of
his life.
Right? So he he they they are careful
about how to approach him. Ibn Hisham. Ibn
Hisham also take the story of his of
Ibn Hisham or Nasir of Ibn Hisham
and also utilized a lot of it. These
are, by the way,
even even Kathir, I believe.
But, definitely, Tarik al Pabari,
Tarik Pabari would write in 310
or 305, 306,
something like that.
Ibn Jareel Pabari,
who wrote Tarik al Guluk al Ul. That's
an 11 volume book. But that also,
I mean, that's translated to English. Now I'm
saying this, these books are translated to English.
Is translated.
Even Hisham's translated.
You know,
even Ishak's translated. So you have access to
them if you don't have access to the
Arabic, the ones in Arabic.
And then you have other books that talk
specifically about the attributes of our Rasulullah sallam.
And, of course, with them comes some stories
and some that,
they're talking about the moral character of Rasulullah,
like the book of the Shifa
by. You know,
you know,
these these,
All these books were written they were they
were written about
Rasoul Rasoolam's
moral character and has, you know, the the
the barakah, the blessing of being in the
company of Rasoul Rasoolam. But, also, of course,
they mentioned some of it, as well. You
have other books
that were concerned about the miracle the miraculous
aspect of the actions of Rasool Salam.
You know, meaning,
to show the things that were also,
that were supernatural that Rasool Salam performed.
Signs of property, like
the by by Hamdi. You have even a
contemporary book by Sami Amri. This is in
Arabic for those who are interested. It is
a PDF. You can get it on on
online.
He did a very good job. But not
only
addressing some of the issues of the Sierra,
but he actually addressed the the concept the
the idea of prophecy of Muhammad
as a separate subject. It's not as well
the fact book, but it's a very good
No. Are you funded as a PDF, as
I said?
So
as as I mentioned, initially, it was all
the Muslims have and this is, by the
way, pretty much in every science. The classification,
the organization, the you know, every aspect of
knowledge, it starts you know, you start organizing
things on as you need it. It's not
that, you know, you start by a vision
of what you are going to get and
okay. I'm gonna classify things, but it is
a natural progression.
So, as I said, it was initially in,
Bukhari, in Muslim, you know, Mohammed bin Ishaq,
as we mentioned, who died in a 153,
etcetera. All of them,
yeah. Probably is in 310. I I I
that's what I I thought.
So fantastic. So do you got to hear
these writings about the Rasool's.
Where how were they written?
Meaning what?
Ibn Ishaq
lived with the Rasul,
witnessed
the Rasul,
and was there while walking around, they're like
a reporter documenting stuff, and then he wrote
in a book and hear this, you know,
in Benghazi by Mohammed bin Isha.
How did the Muslims do?
Not necessarily,
This Hadid. It is actually that that is
that's the the unique feature of the Muslim.
The Muslim has this unique feature called Rehmm
Al Hadith,
you know.
And just contrast it even with the contemporary
with the contemporary way of recording history.
When, you know, when they say,
it's why the or the concept of rewire,
the concept of narration or report. So what
they would say is,
you know, Mohammed said or I, you know,
I heard Mohammed say that Ali said that
Hassan said such and such.
I heard Mohammed said that Ali said that
he saw Hassan doing such and such.
That rewire
and notice, by the way, it always ends
with the senses.
I saw or I heard.
It doesn't say I thought, and I'll give
you an example just to just differentiate it.
In the hadith,
of, Abu Abu Abu Abu Abbas,
a woman,
a a a servant or a,
you know, a servant used to work for
one of the women, so it was a
woman. I don't remember her name. I think
it's a Muslim, but I'm good to go.
So he she sent him to Syria to.
So Karayeb came back and I believe in
our investment in there. He said, when did
you see the moon in,
in Syria?
They said we saw it on Saturday.
Okay? And we fasted and Muhawi had fasted.
That was the time of Muhawi.
So he said, no. For us, we did
not see it. We we you know, we
saw it Sunday. We fasted Sunday. That's how
the prophet taught us
taught us.
Is this a hadith?
No.
Because did not end teaching understanding requires you
to to put your own input.
So I I don't know what he taught
you. He could have taught you something and
you understood something else.
There's not a hadith.
The hadith has to end with the sense
of
it means that I heard or I saw.
And that's why
that report can always be
if the report is authentic,
can always be verified.
So I have from Muhammad to Ali to
Hassan. Okay. Who's Muhammad, and who's Ali, and
who's Hassan?
You know, did Muhammad was here? Did he
have a good character or not? Did he
meet Ali or not? Did Ali meet Hassan
or not? Did Hassan actually
or, you know he said that he saw,
well, why was he blind? Did did he
what was his memory? How was you know,
you can
go ahead and study the chain to see
whether this is an authentic report or not
on its own.
And Muslims still by the way, you know,
Yani, now it's settled because things are already
in the books. But you're talking about in
the 4th century, you know, it's still Muslims
who are still,
discussing the chains and,
you know, who reported this? Is this a
sound hadith, not a sound hadith, etcetera, because
of the way the way the Muslims had
it. And this is different from the rest
of mankind.
There's no other nation, and I'm not saying
this as a bragging Muslim,
you
know, but it is a reality. There is
no other nation that has this where they
codified
they codified Muslims codified
how to report to to receive reports
and how to analyze them, how to judge
them, what criteria do that you need to
accept them or reject them, etcetera, etcetera. And
when we go through the the of Rasool
Almaz Salam, we'll come through some areas. I'll
tell you the report is this, but it
is the scholars rejected it because it did
not meet the standards of such and such.
You know? And this would means that you
can always judge the authenticity of the report.
Contrast this with the history even of today.
If you if you've if you've been to
college and and you studied,
like, a take a take a history class,
they will tell you, for example,
a history of the American people.
A history. What do you mean a history?
There was only one history.
Because there is no it's it's based on
the understanding of the reporter, based on the
documents he saw, the interviews he had, the
whatever understanding of other history books he read,
but that's his view, her view
of what of what had took place with
the American people.
There is no right or wrong.
There is no way to verify it. There
is no way to say that this is
totally nonsense. It's just their understanding, their input.
But in with a Muslim,
you know, this is not the case. That's
the job of the now to come and
the jurist to come and say, okay. I
take this hadith. I understand this and this,
and you find that in the books of
and not in the books of.
You know? And and that's that's the that's
the point. That the way we receive the,
we received it via report, by narration. So
when we when we check the, you will
hear, you know, so and so reported that
he said this then he saw you know,
like that because that's how the sera is
received. And if you open the book of
the, you know, Tarikh al Qabbari
or as a matter of fact, even tafsir
Qabbari as an example,
You will find all of the the same
methodology in tafsir,
the same methodology in hadith, the same methodology
in Sira, the same methodology even in Sukhin.
If the opinion of Shafi'i is such and
such, you will find them. If it's an
it's an existing issue, they'll tell you I
heard this from so and so from this
and so, and this is the opinion of
Abdullah bin Abbas.
You know, he will trace back even the
opinion.
Okay? Again, I'm not not to spend too
much time on it, but to understand how
we receive the serum. And that's why they're
not bedtime stories.
Even though I encourage that we we use
that with our children
and actually put them to sleep while we're
reading to to them the the story of
and the story of and.
These are,
you know, the giants of of, you know,
in in humanity. They are the the best
generation as
Allah described them on the
on the tongue of Rasulullah.
You know? So,
we should, but they are not the time
stories as, you know, my grandmother told me.
You know, I heard this, so I I
I don't know how I got no. No.
We we can document every report, and the
report we cannot document tell you it's unfound.
We do not say it's not wrong. It's
not right. We say it's unfound. And if
we find it weak, we'll tell you this
is weak. We know it, etcetera, etcetera.
Okay? Now having said that,
the Muslim scholars were not as strict with
the
as they are with the Al Hadid as
for the rules, the Haram and the Halal.
Because not everything in the is going to
be, you know, a result of halal and
halal.
You know?
Some things will impact us, some things will
give you a rule, some things will not.
So in the things that they're not, you
find the Muslims were relaxed. Okay. I accept
the report. It's not the strongest report, but
it is it will give me an idea
of how things work. You know?
But the hamam al halal, they become very
strict. And that's why you have,
now there are several attempts, Anya. I saw
more than one book.
Which they where they try to make the
the books
of look like the books of hadith or,
you know, by saying, actually,
the,
critiquing the chain, critiquing the content of the
report, you know, just like they will do
with the with the the rules. And that's
fine. That's fine. But it it again, that's
there, and then you still have the wider
story, and we have the wider story. Then
we're not going to be very strict. But
if we say something's going to be haram
or halal, it has to be a hadith
magpoo, hadith unacceptable hadith, which is one of
2. Does anybody know what they are?
The hadith has to, for it to to
be accepted in the halal and haram.
What one of 2 categories. It's either.
I don't know. I have no more. No
more. They know. I'm talking about.
That's it. Yeah. It's on the as you
say,
but I'm talking about the It has to
be the Sahih or it has to be
Hassan.
You know? It has to be the highest
level of single report to sahih, authentic report,
or hasan meaning would it is does not
meet the the highest standard, but it is
good. Okay? And then, inshallah, I mean, I
don't want to be too technical in the
in as we're in the process of studying
it, we will discuss this as well. Okay.
Any questions of what?
Because we're not in a rush.
I speak fast, but we're not in a
rush.
So what why as I mentioned, Zayd al
Abidine,
who was the son of
He said, we used to,
teach,
meaning the the slide the story of and
the and,
as we would teach the Surah of the
Quran.
You know? And that's what I was saying
that they are they were actually teaching it
to their children.
Allah subhanahu wa ta'ala, why do why are
we studying? When Allah subhanahu wa ta'ala says
Indeed, in the messenger of Allah, you have
that good example, the good.
What does mean?
It means the person that you imitate.
You do what they did for the same
reason they did in the way that they
did it. You know, you pray because he
pray because he prayed. He prayed it for
him. You prayed he prayed for he prayed
for he prayed for he prayed for he
did it to peace Allah.
You you know, like that. You know? The
the is actually where you get introduced to
the actions of and
the way that he behaved
And as I said, it has sources of
laws that will come and will come to
to,
many of them actually in the process of.
Another reason can you think of another reason
why you're in state 0?
The Quran.
How isn't I mean, don't we understand how
do we understand the Quran?
Yes. There's the Arabic language. That's fine.
But there's isn't there something called Seba Muzul
occasion of revelation?
What's the occasion of revelation? Does anybody know?
Yeah. Some that incident took place.
That incident took place, and Allah
addressed it with the Quran. Dealt with it
with the Quran.
You know, for example,
Rasulullah Sallalahu Wa Salam gathered as soon as
he received the dua, the the the Wahi.
He gathered Quraish. He said, that's
how the Arabs used to do.
Means come, gather.
So everybody gather.
He said,
you know, if I tell you that there
is an army that's coming that's behind this
mountain coming to attack, but would you believe
me?
They said, nah. I hit the alley. I
do not know you to be a liar.
Even though
there is no reason for them to believe
him
because they're not in a state of war.
There is no, you know, Raish was well
established. It was it was not somebody, you
know, at war with other it was a
big you don't mess with Raish.
So now, Rasool Salsal said, if I told
you there was an army coming to attack
you, would you believe me? They said, we
do not know you to be a liar.
He said that I'm telling you I'm a
warner,
ahead of a severe punishment.
Meaning, I'm a messenger for Allah
So you know,
woe to you, death to you. Is that
what you gathered us for?
Is that what you gathered us for? So
Allah revealed what
that but yet the Rabi had been working.
Now you know what what what was revealed.
But how did we know it was revealed?
0?
0?
They
came
to Rasool Sallallahu Alaihi Wasallam and they said,
insibil Al Araba.
Give us the lineage of Allah.
The Arabs are big on lineage.
You know, who are you?
Which family are you coming from? You know,
who's your forefathers?
Etcetera. You're a nobody. You are somebody. You
are from Bani Hashim. Okay. This is the
high. You are from Quraish. This is very
well respected. You are from Bani Hashim. You
are very well respected because you are the
top in the in Quraish, and that's what
the the of Rasulullah Sallallahu Alaihi Wasallam. You
know? So they were very deep on this.
So all Rasulullah SAWS. I'm telling them, believe
in Allah, and they believed in Allah, but
now they want to know, give us the
lineage of your Lord.
Who who's this God? He said,
Allah He gave them that he has no
lineage.
You know?
Allah is everlasting.
There is no beginning, no end.
You know?
He is not, you know, he was not
was not given birth to nor is he.
Does he give birth to anyone? So it's
different, you know,
altogether.
And then
nobody is equivalent to him. Nobody is like
him. So that this question
is is non void. You know? So
how do we know the the the background
of this in the in the,
CRO of our social
horizon?
I did did this AI as well.
Allah, Rasool was saying in the hadith of
that's Muslim, that Muslim reported.
Sabine Hisham
came to Madinah and moved to our mother
Aisha.
Aisha was the wife the youngest wife of
Rasoolullah alaihi sallam, and she was a scholar.
You know, she was a she was actually
a, and she has her own history health
different from all the Sahaba.
So
he would they they the people used to
go and meet with her to learn the
deed.
So this man came to her and and
wanted, you know, and wanted to ask her.
So he said, yeah,
all mother of the believers.
And he asked her, you know, and he
said,
and
tell me about the moral character of
the She said, the rest of the Quran.
Don't you read the Quran?
He said,
yes. He said, She said,
His moral character was matching the Quran. Whatever
you read in the Quran, Rasool
was the embodiment of that Quran.
You know?
It's not Quran, by the way, all of
it was revealed in one shot?
Yeah. How was it revealed?
How long did it was it revealed on?
23 years. 23 years. So where was it
revealed?
And
in
between. Like, the eye of which you have.
That was revealed actually on the to Medina.
So how do you know which is and
which is?
After Jihad is Madani.
Yeah. But but what is Hadrian and what
is Madani first? Makini.
I'm sorry. Makini and Madani.
Before Israel and after
Israel.
So anything prior to the Israel or not
location
is is considered.
Anything that's after the Israel migration
is called Madani even though and for example,
some Ayat like in Surik
Pujrat.
This was actually revealed in Mecca
after the.
But it is a.
Right? So how do we know it's?
The
0.
The 0. This is we go back to
the 0. And now what why does it
matter to know whether this is Mackie and
Madani?
That's right?
Context is one, but the other thing is
that how what if there is how do
you, if there's a conflict between the Ayat,
appearing
conflict?
It appears that they contradict.
So one is Madani, one is,
Mackie. The Madani because the earlier would not
obligate,
does not do the same to the latter.
Right? The or the later one. The, more
recent one. You so they use it for
the one that is more recent would be
an obligator for the other one,
you know, for the earlier one.
Many things come and and get established on
it, but and the source of them actually
is CRO. And we use it. And you
see it in the books of often, in
the tafsir often. You know? Even though we
might not pay attention on because we see
it as a single report. But that single
report is actually from the CRO.
You know?
So take an example another example where Rasulullah
explains the Quran.
When Allah says
Call to the way of your lord with
Hikma,
the word Hikma.
You know, and good, admonition, good advice,
you know. Our and argue with them in
the in the best way, in the kind
way, you know. So well, how did Rasul
Rasool al Salim carry the dua?
That's
when we talk when we come to that,
we'll talk about it in more detail. But
how did he carry the dua as an
explanation for this aya?
Aya detailing a bayan for this aya. So
how where do we get that? We get
that, of course, from the,
from the seer of Rasool Allah because the
word hikma
often especially nowadays,
it's translated as,
you know, wisdom, but not wisdom as even
not in Arabic. In Arabic,
in
a putting something in its proper place.
Right?
But the word hekma has many other meanings.
You know, now it's used as Hikma meaning
don't be confrontational.
Be gentle.
You know,
sort of
adjust to the situation you're in. So if
if it you know, things like that.
And that's not the meaning of Hikma. Not
linguistically,
not actually through the and
again, we'll come to it. Okay?
Take another area. The sort of Israel. The
first Surah with the the first area.
So
the area about Israel taking
in the night journey from Masjid Al Haram
to Masjid Al Aqsa.
Well, how do we know what is Masjid
Al Haram and what is Masjid Al Aqsa?
The serum.
And we we have also in the serum
that the Arabs
the
the rights challenged them. You need to tell
me that you actually went
for a trip that takes about 3 weeks
to to get from Mecca to Madia to
to, Quds to Jerusalem.
You did it in part of the night.
Okay?
You know? So how could that be?
And then we know from the how did
he move with Does
he remember?
Yeah.
I'm sorry?
Each he described the masjid al Aqsa without
him having ever been there.
And he was as if and he said
in
the in the in the Sierra that as
if he was looking at at it in
front of him, and he's describing it to
them and describing the caravan on the way
that was carrying,
you know, some business for Raish and describe
what an incident that happened to them.
When we get all of that,
I'm missing. You know? I I I don't
wanna be beat at the horse, but you
cannot function without it.
Okay. So next, topic.
Well, the we said the You know? But,
but we have many parts of the actually
talk about his birth, how he grew up,
who his father was,
when his father died,
what happened with his mother, when she died,
when did she die? Then we're talking about
Halima, the one who breastfed him, you know,
and looked after him.
You know, and what happened with her and
how he grew up and then how he
would die go back to to his grandfather,
then his grandfather died, and then his uncle
took him, Abu Talib.
Why are we doing this? Because we well,
he hasn't been even he has not received
the Wahi yet.
He has not he has not received Wahi.
Why does it matter how Rasool alaihi wa
sallam grew up?
There's no legislation for us. We're Muslims. We
believe in them. There is no Sharia here
involved in in in whether her name was,
you know, Halima or her name was Sabir.
What difference does it make? Why are we
why do we are we doing this?
Yes. We do. And then you're right, but
there is more.
For the non believers.
And, partially partially, you're right because actually,
let's take let's take some some examples. I
wanna maybe contrast it with the following example.
You don't know anything about me. I come
to that door and I tell you I
received the revelation from god and the messenger
of all the.
Oh, yeah? I'll prove it. Well, here's the
Quran.
But we have no idea who you are.
You know, all of us you know, all
of this person comes and claims to be
a prophet.
You know?
Yes. You can believe him based on, the
fact that he's producing a miracle.
But how about if you combine that with
knowing him
with knowing him even before he became
a prophet?
And when
when we know
that in the time of Jahiliyah,
before he and his hostel received Islam, received
the the the mission, what was his nickname?
Amin. Asadah Al Amin.
He was the truthful and the the trustworthy.
So automatically you already established a reputation. And
look when the Rasool sallallahu alaihi wa sallam
will talk about Abulaha, and he stood up
and he said, if I told you
that there's an army coming to attack you
from behind this army and from this this,
mountain, would you believe me? What was the
response of Abu Lahab himself, his enemy?
Ma'am, I had not elected him, but we
do not know you to be alive
because that that's the character is established
already.
And that only adds
to the proofs of profit that we're talking
about.
You know? So that we're not talking about
a nobody.
You are talking about somebody that is well
known to the people. Somebody who, as Allah
and
when when he says,
if I remember that correctly.
If Allah had not will I will not
have been able to recite the command to
you.
I'll keep this in mind, just a side
note. Did
not claim that that,
achievement to himself.
He did not say yeah. Which is known
to every human being. Everybody likes to take
credit. Everybody wants to be the, you know,
the best, there is. This is the how
the human being is.
You always all of us like the the
best things.
You know? Will be. And Abila would not
have known about it
if it weren't for the will of Allah.
Again, the credit goes back to to
Allah. And he then proves his not only
his truthfulness, his humanity is that
he's.
Yeah. I I spent a lifetime with you
before that. A
lifetime I spent with you. So you know
me.
So that that life,
you know, was actually even
used by the Quran, by Rasool salarahu alayhi
wasalam,
you know, was actually a mere prophet. He
is not a liar. He's not a fabricator.
Okay? So this is,
why the Muslims
paid attention to the time before,
you know, he became a prophet. Rasulullah sallallahu
alaihi wa sallam never did what the what
the young people at at his time used
to do, The partying, and it was very
common. It was very rampant, and we're talking
about in the and that's our topic next
week, inshallah,
when we talk about how Arabia was before
the mission, before the data. Why are we
discussing it? As Ramar Khan al Khatab said,
the one who does not know Kufar does
not know Islam, does not know Jahiliya, does
not know Islam.
If you don't know what the mindset of
the people at the time of Jahiliya,
you cannot appreciate what Islam did to these
people.
You know? So,
the the
the the adultery, the fornication, the prostitution,
the alcohol, the the partying, the music that
I mean, this was very rampant in
our.
And the young people used to go with
the with the, you know, with the with
the young people, what they what they were
doing. Ras al Sarraf never did that.
He was not known to do that. He
never participated in any of that.
You know? So and he was not known
to be a liar.
He was not known to be somebody who
was known of misbehavior
or or, you know, even at the time
prior to his
his mission, Alayhis Salat.
Even look at the when when Khadija,
just to show you why Muslims paid attention
to that era and the character of Rasool
al Salam before that.
When Rasool al Salam received the in the
cave,
and Jibril came to him and he ran
he ran to his wife Khadija,
a very, you know, scared.
Cover me, cover me, and she, alayhi,
she hugged him and to to calm him
down. And then when he tell her told
her what he saw,
you know, what did she say? She said
will
never get you, you know, like,
waste you, will never abandon you.
In the you are somebody who keeps, family
with, you know, family ties.
You know, that
you are you are generous with the the
the weak. You support the lady. You and
she started listing the good qualities of Rasulullah
alaihi wa
sallam. And the same the same action with
Abu Bakr Sadiq. What did Abu Bakr Sadiq
when as soon as they they told him,
Rasulullah
said, I'm a messenger. No hesitation.
He was his friend.
He spent all these years with him.
All it took was Rasulullah
to say, I'm a messenger. I believe you.
Because that character, that morals,
those morals,
that person cannot be but a prophet.
You know? And that's why the Muslims spent
time detailing even the times of Jahliya, how
the Arabs behaved, how the people behaved, and
how Rasulullah
alaihi wa sallam,
you know, behaved.
Just lastly, because because of the time. Now
when Abu,
Jafar, the cousin of Rasulullah,
went to and when they went to Abyssinia,
and
the king of Abyssinia,
Najashi,
because he braces now. So in Najashi, actually,
they went to Najashi,
and they said and, of course, Quraish sent
he gave them the the permission to stay
in the kingdom. You're safe. Go ahead. Worship
as you wish.
So Kaysh, of course, sent some of their
employees to go and
bring the the people who migrated to Abyssinia
back.
So
there was a meeting in front of the
king.
So Jafar in the body when he wanted
to speak, they they said, tell us, you
know, and then he asked him. The king
asked him, tell us about your prophet. What
is it? You know? He said,
are you a hermitic or king?
We were people who used to worship idols
and used to eat the,
rotten meat, the dead animals.
And the strong would attack the weak.
And we were, you know, we were into
cheating the the the the needy or the
the, you know, taking advantage of the people
that we can take advantage of and doing
you know, started listing what they used to
do or they used to do the jedi.
Then Allah
sent us this man
who we knew
where he came from. We knew his family.
He started talking about now again. We know
this man.
You know? He ordered us, you know, to
build to worship Nambalullah
and ordered us, you know, to do to
do, the keep the family ties,
to help the needy,
to, you know, the the poor and to
create Allah alone. And and he started counting
the main features of Islam that the Rasulullah
mentioned. Again,
the character of Rasool SAW Salam does matter
prior to Islam.
Even to me,
I mean, he says,
the one who claims that he's a prophet,
he is the either the most truthful of
the truthful
or the biggest liar of the liars,
you know. Because for somebody to have the
audacity, the the,
the courage,
the nerve
to lie on behalf of Allah
or no one else.
We have
to say Allah sent me.
You are the biggest of liars.
I I you know? Or the most truthful
of the truth of the truthful. Because it
means that you are honest and Allah Ta'ala
out of all mankind choose you to deliver
business.
Allah is not going to choose
any, you know, any person.
You know? So and that's that's how the
character of Rasool Sallallahu Alaihi
Was,
added to the to the at least, as
a background,
as a helping tool to know
that whether this message of Islam is authentic
or not. Because if Rasool
was a,
a person of,
you know,
bad behavior in Jahiliya, a liar, taking advantage
of this and that, etcetera,
and you find that,
you know, no. He that's not what he
was known of. You know? And that
step of claiming property only was another,
you know,
truth on top of the truth that he
always took us out,
introduced.
Any questions so far?
Next time, I tried so we don't, keep
it to it.
Next time,
we will talk about the era,
the the Arabs and the Arabian Peninsula
before
the message of Islam
and how it started the revelation of Rasool
Islam, how it started, and then we take
it
with some words that we'll return that.