Mohammed Hannini – Studies in the Seerah of the Prophet Muhammad #13
AI: Summary ©
The importance of practicing Islam in Islam is discussed, including rules, rules, rules, and rules, and rules in Islam. The Muslim system is more stable and structured than the thugs in the Muslim world, and the Muslim system is more stable and structured than the thugs in the Muslim world. The population is not an Islamic state, and the Muslim system is more stable and structured than the thugs in the Muslim world. The population is not an Islamic state, and the Muslim system is more stable and structured than the thugs in the Muslim world. The population is not an Islamic state, and the Muslim system is more stable and structured than the thugs in the Muslim world. The population is not an Islamic state, and the population is not an Islamic state, and the population is not the same system wise as the rest of the Muslim world. The Muslim system is more stable and structured than the thugs in the Muslim world, and the population is not an Islamic state, and
AI: Summary ©
First of all, just, wanna apologize for,
the cancellations.
Just sometimes
my work does not allow me to either
be here or,
it extends, you know, where I have to
do some work at home so I cannot
make it to the to the session.
But
so it has been a while since we
talked about the the the current subject of
CRO.
And just to remind ourselves that the the
way that we are addressing the CRO
is not simply just telling
the
the event, the story,
but rather trying to understand some lessons, to
take some morals from it
for our situation, for our current,
situation so that we can we can see
how,
you know,
to behave in the way that the Sahaba
behaved,
to behave in the way that Muhammad
behaved.
Because after all,
this is the Rasulullah
is the for mankind, for all Muslims to
follow.
And the
are the best generation.
And entering into Jannah, following through Jannah is
following, you know, for their footsteps,
please
with all of them.
Now we we talked last
it was about the
the hardship that the Muslims went through and
some of the tortures that that, they they
went through and some of the you know,
all for the reasons simply for being Muslims,
for saying that we we believe in
So that's
when that occurred,
some Muslims were protected
by their family status
like Rasool was
protected by his uncle.
So, his uncle Abu Qaleh
protected him so Quraish could not get to
him. But other people knew and some other
people had were also protected by others, by
from their relatives, from,
influential men whom,
others would not want to cross.
But the majority of the people or the
many of the people did not have that,
status. So they were actually,
severely punished and some of them even died,
like a Khabab al Aat,
who was who was punished. Abdullah ibn Mas'rud
who was who was tortured.
Bilal bin Raba tortured, etcetera. These people were
weak people, did not have connections, etcetera.
So
in the 5th year of Al Hajra,
excuse me, of the Birka,
5 years in the 5th year after Rasoul
Salam's,
you know, received the revelation,
and the
the torture and the abuse and the,
you know,
from
to the Muslims reached its,
unbearable level level.
Rasulullah Sallallahu Alaihi Wasallam ordered his that
to get away from Mecca,
go to Havasah, to Abyssinia.
And because there is a king there
there is a king there where nobody will
experience injustice with the within Israel.
Meaning that this king is just. And notice,
by the way,
this king was not a Muslim.
Abyssinia was actually if you remember, what what
what religion did they follow?
Christianity. Christianity.
They were Christians. If you remember, Abraham Ashram.
Abraham Ashram who came to destroy the Kaaba
using the elephants
and that was the year that Rasool Sallahu
alaihi wa sallam was born in. He was
actually he he he was Christian
and they wanted to make the, you know,
to demolish the Kaaba because he built one
in Yemen, you know. But it is
the
the Christians were,
the ones in Abyssinia, they were following Christianity.
So,
they were not Muslims and yet, and Rasulullah
described them as
Nobody gets injustice in his reign, meaning he's
always
just.
So in the beginning of Rajab from the
5th year,
some of the Sahaba
started, you know, migrating to Abusilir.
And the way they migrated, they were not
did not migrate all at once.
It was not orchestrated. That's it. They received
the order. So some people, they wouldn't they
did the the man took his wife and
fled.
Few people gathered and they fled.
They traveled at night, you know, so that
they would not be caught and they went
to, you know, to the the bank and,
of course, they had to ride the sea,
which was a big issue for them. But
so you find in the first
phase, the first group of people who migrated,
they were about 12 men and 4 women.
12
men
and,
12 men and 4 women. Rasman bin Affan
was with them with the daughter of Rasool
Sallallahu Alaihi. Remember he married both daughters,
was not simply for the poor, etcetera, but
even the daughter of Rasulullah sallam had to
go through that hardship as well. So it
wasn't like we are the
house of prophethood, the new people, the peasants
are it wasn't like that at all. The
and,
they they had, an Amir. Their Amir was
Rasna bin Mahroon,
another someone, Sahabi, because then this was the
sunnah of Rasool Allah.
He says,
If you are free traveling,
make one as an Amir.
And this is not just for traveling. Anything
that we do, you always need a head.
Not the head so that it we become
masters and and slaves, but to coordinate the
work. You know? Always, you need somebody who
is in charge to make sure that, you
know, they have the the ability to
make sure. So if we're traveling,
that that person would decide, okay, we will
take a break here. We'll break and make
the salah here. We'll we'll, you know, we'll
we'll travel now. We'll things like that. So
but this is the sunnah of Rasool al
Rasool al that always there is an adir
for them and that was their adir.
Now
these 12 people with the with the 4
women
stayed in, Abyssinia
and then
they,
they heard that
Quraish there was a rumor that Quraish actually
became a Muslim became Muslims.
So they started coming back.
By the time they got back, before they
reached Mecca, they found out that it was
false news.
So some of them went back to Abbasinia,
some of them went in hiding in Mecca
under the protection of this person, that person.
You know, some people stayed away, you know,
outside on the outskirts of Mecca, but they
they did not, you know, but they realized
that it was actually fake news.
So,
that was the first Israel of Abbasid of
Abu Dhabi.
Then there was another wave,
a second wave.
And the second wave of migration to Abyssinia
was this time actually it was about 83
people
83 men and women together.
And look at the statement from Rasool Sallallahu
Alaihi Wasallam
when he says that if you were to
go to Ardel Habashah, to the land of
Abyssinia,
for there is a king in it,
no one experiences injustice with him.
It is a land that is tried and
true, meaning that it is stable, it is
it is it is good.
So until Allah ta'ala finds a way out
for you. Okay?
So, then the Muslims went to to to
Abyssinia
with their deen. So the reason the reason
why they went to Abyssinia was really
because they were afraid that they will be
either tortured and some of them would cannot
could not take it and become declare their
offer,
or
some of them would die in the in
defending their team or, you know, they just
did not want to go through,
that hassle so they they went
they went to have a for that purpose.
And if you notice that Rasool, as I
said, did not go because he was under
the protection of his uncle, Abu Talib. At
that time, of course, Abu Talib was alive.
So he was under his protection.
Now what's interesting, and I mentioned this I
don't know if anybody paid attention, but I
I I mentioned this that
not only the poor people who migrated to
Abyssinia. You have some of the
best tribes, some of the best of the
tribes,
you know, who actually migrated.
So for example, you have Ahmed Ben Affan,
and he's from Benin Omar,
and with his wife, we mentioned Ruqaiya. And
Bani Absims Abu Qadayefa Bin Rutba, you know,
and with his wife Sahala.
Bani Abidar al Qusayim Musa Bin Omar, you
know. I mean, these are they were not
poor people. They were not, simple people, but
yet. And it was interesting that even Ibn
Ishaq called
it
as
if they are delegate.
You know, like you send the delegate. So
it wasn't just migrants, it was or people
who are running away with their deal, but
they were a delegate.
But, anyway, it is
and this is something that's really worth studying,
and I I really could not,
I did not have the time to to
expect to see why Ras alaihi wasalam
chose these people, why they they how to
come these people, because it was more than
just simply
running away with the deed as, you know,
as we mentioned.
But who left with the second wave to
Abbasinia?
It was Jabhar bin Abu Talib, the cousin
of Rasool Allahu alaihis salam.
And,
of course, they all, you know, they they
left some of them, as I said mentioned,
went with their families, some of them left
alone. And when they settled down, of course,
some of the children, Muslim, the Sahabi children
were born in in Abyssinia.
Really it's just a natural
life that, you know, where people just moved
and settled down there.
So reports
when Quraish saw that the companions of Rasulullah
alaihi sallam
became safe
and settled in the land of Abyssinia
and that now they are not, you know,
they they they are hard to reach. So
they decided amongst them to send 2 men
from Quraysh as invoice to get them back.
So go speak to Najashi. Najashi was the
king.
Sahmah or Asham, his name first name and
Najashi now the word Najashi by the way,
it is it is a title.
Not his as I said, his name first
name was Asham
and Samorelema,
they said that, Najashi was actually a title
just not Frawn. Frawn was not the name
of an individual
like Heraclius,
you know,
or or, you know, these are titles rather
than actual names of of people. So,
they sent people to bring them back. And
who did they send? They sent 2 people,
Abdullah bin Abi Abi'a
and Amr Bilhass bin Wa'il.
Both of them were amongst the shrewdest of
the Arabs.
They are very cunning, very smart people. I
mean, especially Amr Bilas.
He was very well known of being very
cunning and very shrewd person.
So,
when they went
to Abyssinia,
of course okay. What does the king like?
He likes gifts. What kind of gifts? He
likes leather,
you know. So they got him the best
leather, you know, for for the king. And
of course, the king, as I said, they
were Christian
and the priests were all his advisers were
priests who were standing around him. They took
a a valuable gift for each one of
them.
So before they met the king, they actually
sat with, you know, they met with the
the priest
and they prepped them for the meeting.
So they started saying, listen,
these are these and this is this report,
by the way, is mentioned by Musallam
who was also amongst the migrants with her
husband, Abu Salam to
Abusinia.
So,
and then so you know what? Let me
say it through her her words.
So Musallam radiAllahu an assist as Ibn Ashaq
mentioned
that,
when we landed in Habasha,
we became neighbors of the best people.
You know, meaning referring to Najashi, to the
king. We were safe to practice our deen
and we worshiped Allah Ta'ala without anybody harming
us, without anybody saying anything that we would
we would dislike.
When Quraysh heard of that,
they decided to send 2 men amongst them
who were, you know, and to bring gifts
to Najashi, to the king, and,
you know, to the,
to his priest, to the to to the
ones around him.
They did not leave a single priest
without giving him a gift.
Then,
you
know, once they did that,
they met with the with the with the
the the priest and they told them, listen.
You have some group of people who came
to your to your lands.
And these are
some real man. Real man like boys,
you know,
not very, you know, level headed people, not
very, you know, little man, just boys, kids
who came to you from from them. And
they came with a, you know, they abandoned
the religion of their people, and they did
not enter even into your religion. Look. They
are bushrik.
Now what what do you care whether they
are following the the,
their religion or your religion? No. But they're
saying just to show them that they are
even strangers to you. They're not like you.
So they said they did not enter your
religion and they did not stay in ours.
They came in some made up religion,
you know, and we don't know it. No
one other do you know it.
And we came to the king, you know,
the king we are the the best of
our people so that we can take them
back. If we speak to the king,
support us.
You know, if we said decide this to
the king, you need to stand on our
side. Now, of course, after they bribe them,
they give them the gifts, you know. So
now these people are ready to say yes
and sure enough.
So when they reach the king they got
to the king, they gave him the gifts
and he accepted. He accepted them.
And they said the same thing. Oh king,
you know, you have
some,
sufaha,
some light, you know, minded, silly people
who came to your land.
You know, they left the religion of their
people and they did not enter into your
religion.
And they came with a deen that they
made up. We don't know or recognize it,
neither do you.
And, you know, so she she he went
through the whole the the whole thing,
saying the what they said to the priest.
And,
the worst thing that Abdullah bin Abi Rabia
and our Mullahs wanted was that Najashi
would listen to the Muslims.
So they were saying just send them home
with us. We know we know them. These
are our people. We know what they are.
We know how to deal with them. Just
send them with us.
And, of course, when they said that,
the ones who jumped
and sent support were,
you know, the the priest saying, yes, okay.
Send send them back with their people. They
know they know them better than we do.
So,
they know, you don't you don't need to
to keep them in your country.
So Najashi became very angry. The king became
very angry.
And he says, no by Allah.
I will never hand them over.
They came and chose me over others,
you know, and they chose my country over
others
and I will not abandon them, I will
not give them hand them back until I
ask them, bring them and ask them what
these 2 guys are talking about.
And this is by the way the ABCs
of justice.
Never pass a judgment
until you hear both sides.
Not necessarily that one side is is is
lying,
but that's their perception of what happened. That's
their perception of what they you know, what
took place.
You need the other person. Even in marital
problems,
You sit with the wife, she'll give you
a story. You sit with the husband, she'll
give you a different version of the same
story.
Neither one is lying, but that's the way
they remember it. That's the way it sat
with them. And it is wrong to hear
any dispute,
you know, without
without hearing both parties. And that is the
command from Rasool alaihis
salam about the judge.
When the judge settles and the both opponents
are sitting in front of him
and then he has to hear the plaintiff
and he has to hear
from the defendant,
Then you evaluate the evidence and you pass
judgment.
And that is the the basics, the ABCs
of justice when you want to, settle a
dispute.
And in this case,
Najashi
because he became a Muslim,
And Najashi
actually said that I will not turn them
back until I hear from them,
you know. And if you are
so
if you are what you say they are,
I will turn them over. But if they
are otherwise,
nobody is going to take them from me
and I will protect them.
So
he sent for now Musalam radiAllahu anha is
saying so he sent 4 others of the
companions of the prophet
and told them, come to me.
So when the messenger came, they had a
meeting. The king's messenger came to, you know,
to tell them come see the king.
They had a quick meeting
and they said, okay. What are you going
to say to the man once you meet
him?
And the answer was, you know,
That they said we will say whatever our,
whatever we know
and whatever what whatever our prophet sallallahu alaihi
wa sallam commanded us regardless
regardless of the consequences.
Whatever is going to happen, it's going to
happen.
We are going to say only what we
know
and what our prophet sallallahu alaihi wa sallam
taught us.
And this is something, by the way, really,
something for us Muslims
who are living in the west.
This is a big lesson. How does Sahaba
radhiallahu anhu understood Islam,
understood their role,
and how we need to understand Islam?
Meaning,
we do not have to modify.
We do not have to change our deen.
We do not when I say we don't
have to, I mean really actually it's haram
to change our deen, modify our deen so
that it becomes more acceptable by the the
non Muslims.
The we need to have the same attitude,
the same mindset. We say only what we
what our prophet sallallahu alaihi wa sallam has
told us. There are many things
that we Muslims
hold very different views on from the society,
the non Islamic society, from non Muslims, from
seculars, from liberals, from you know, we have
our our
own view of life and the own value
system of what is right, what is wrong.
And whether they are happy with what we
say
or where they are sad is immaterial, it's
irrelevant.
What matters at the end of the day
is what Allah taught us, what Muhammad
taught us. Because at the end of the
day,
as Allah says,
it is not your responsibility to guide them.
You are you're guided
you are guided, worry about yourself.
And
and the Christians and the Jews will not
be pleased with you until you follow their
path.
So the people who go into this
path or will we need to reinterpret Islam?
We come to any aspect of Islam that
that goes against
the,
the western,
you know, mindset, the western way of life,
and now we need to revise the understanding
of 1400 years to make sure that it
is palatable, comparable
with the western model.
And the question is,
are we really responsible to sell our deen
to them this way?
Are we responsible for them to like or
dislike?
Where do we draw the line? Assuming that
we have the authority to change, assuming we
can change our deal.
Where are what is the endpoint? What are
we going? Are we gonna draw the line
to say,
no, we cannot we cannot compromise on this
or that,
you know.
And many things and if you follow the
what has become called the American Islam, the
American version of Islam,
you know, the
this is something that is really
goes very much against
what this statement. We only say what we
know and what our Muhammad what our prophet
commanded us to do regardless of what happens.
So Najashi called his people,
and they brought their their,
now their copies of the the bible
in front of them.
And
he so Najashi asked them. So in other
words, now they're ready for arguments and ready
for for,
you
know, debates.
So Najashi asked his priest,
and they spread their their their, books.
And he asked
them he asked them on the Sahaba,
what is this deen that you are that
you abandoned your people
and you didn't and you abandoned and you
did not really enter into my religion or
in any any other religion?
What is this deen that you are following?
And look at how Alikwun Jabir bin Abu
Talib. By the way, Jabir bin Abu Talib,
the cousin of Rasool
alaihi
even in his temperament, even in his behavior,
in his movements, the way that he used
to behave, he was very similar to Rasool
sallallahu alaihi wa sallam. And look at, the
way the the a wise man spoke.
When he says, oh, king.
And this again shows us respect.
And really, I it just it's been on
my mind because I've and I've been reading
on this and,
I I remembered,
Glenn Silva,
I was reading a couple of days ago,
I was reading his story and interview with
him.
And he actually mentioned it to me to
amongst others how when he became a Muslim.
He said, you know,
what drew him to Islam? What made him
change,
you know, his opinion and become a Muslim
His will bet with brother Fayez,
Allah
So what did the brother Fayez say on
the phone?
So he told him that he was a
priest, he was a reverend, he was a
pastor in church, and he was this and
that. So brother Fayez, all he did, he
asked him, how would you like me to
address you?
Would you like me to refer to you
as reverend,
priest, pastor?
You know, how would you like me to
address?
That made him lose.
This is his interview as well. It's in
writing. You go like I send it to
you. That made him.
That for him was the criteria. He said,
this guy does not believe in what I
believe in,
and he is showing me so much respect
that he's telling me how would you like
me to address you?
While we referring to him in, you know,
his that now these are his words, Rahim
Ullaha.
While we look down at anybody who is
not, you know,
Christian or who's a you know? So for
him that he said this this this attracted
him to Islam. That was it.
No intellectual
arguments. No
no big thing. It's just the behavior
of a Muslim with him.
You know, may Allah please the one be
pleased with the one and accept from the
one who guided into Islam and may Allah
have rahma on, our brother Glenn.
So he told them, Ayo Al Malik, you
are a king oh king.
Respectful.
We are the we are people of Jahili,
of ignorance.
Look at how he describes the because,
it's not enough to to put a straight
line.
Sometimes you need to to to show that
the line is straight, you need to show
the crookedness of the line. You know? And
that's why Rasool Sallalahu Wa Salam, when he
wanted to say you know, he said he
drew 2 lines in the sand. One of
them was crooked and the other one straight.
And then recited
the that this is my path, straight path.
Follow it and do not follow the,
other paths because they will mislead they will
take you,
you know, will make you to misguided.
So he's showing him what they were. Meaning
these people, the 2 guys who are coming
telling you about they left our forefathers,
this is the state of these people's religion,
you know, but he did not attack them.
All he's saying we,
that was the religion they abandoned.
So he said we were the people of
Jairiyah worshiping idols.
We ate the dead, the corpses,
you know.
And did the from Zina and from, you
know, whatever the the they were doing
the and we did not keep our family
relations.
And
we were bad neighbors.
And the strong would eat the poor. Meaning,
you know, the the whoever is just
the it's it's a survival of the fittest
kind of thing.
That was our behavior. That was our state
of being,
you know. So the religion that these people
are telling you we abandoned,
this is it.
And now what's changed? He
says until Rasul until Allah sent us a
messenger from amongst us.
Okay?
And look at how he describes it.
We know his lineage. We know who he
is, meaning what? Who's his father? Who's his
grandfather? Who's grand grandfather?
Which tribe he's from? Where he grew up?
We know his lineage. We know who's who
he is. He's not an unknown person.
We know his truthfulness.
We know his trustworthiness.
We know that he never touched anything that
did not, you know, that was not,
rightfully his.
And this is by the way, it's important
always. And if you notice, by the way,
the the Muslims
just like and we did we we did
it when we started the study of the
Sira. We said, why do the Muslims, scholars
talk about the Sira? Muhammad
is the son of, you know, Abdullah bin
Laden. He goes to back back back to
Abdulman after Adnan.
Why did they do this?
Why did they talk about his qualities before
Islam?
You know?
Because
because
the to establish the authenticity of the caller.
If a if a person comes to you,
probably walks through the door and he tells
you, listen.
I have this great news for you. It
is x y z. And the first question
you ask is, who is he?
Is he lying?
Is he is he telling the truth? I
I I don't know him. I don't know
him. Do you know because we start wondering
who this is. What if it's somebody we've
known for years
coming to our with us praying in the
Al Masjid with us, sitting with us, eating
with us, drinking with us, we know the
person when he jokes and when he is
angry. We know when the person is, you
know, tired and when he is active. We
know the person in, you know, what he
does, where he comes from, etcetera. So when
he comes and he says something,
we know should we we should believe him
or we should not.
So this background, this this, you know,
introduction that Jaquar radiAllahu an is doing
to show you that the the importance of
having that person
knowing the who Muhammad
said. And look at the opposite. What did
Muhammad
the trustworthy,
the the,
you know, the the truthful,
etcetera. What did he
call? So they invite us to Allah
to worship him alone
and to obey him alone.
And he did the and to stop worshiping
idols, us, whatever we and our forefathers worshiped.
The Christians do not worship idols.
You know, that that's
this is something that's later on. But so
he's he's saying that we are we are
doing it.
And he commanded us to do what? Usid
Al Hadid. And he started talking about the
main features in Islam.
And Muhammad Ali said that commanded
us to tell the truth, to speak the,
the truth.
And,
to give the trust when we are entrusted
with something.
To keep family relations.
To be good neighbors.
Not to do the haram things, and not
to spill
spill blood of others.
Nihana al Fawahish, he commanded us not to
do the fakhisha, you know, and the likes.
He told us to not to say anything
that is a falsehood
And they commanded us not to eat to
take the wealth or the money of the
orphan
or to to label or to attack the,
the woman, by telling her and saying making
claims that she is,
she has bad behavior or she is this
or, you know, even that, Rasool salahu alayhi
wa sallam commanded to do that. And commanded
us to do what? To worship Allah
and not associate partners with him. Commanded us
to to do salah,
zakah, asiam. And Musallam had continued by saying
and he continued
numerating
the, matters of Islam.
We believed in him.
And we follow we we we followed him,
from whatever he brought from Allah and
we worship Allah without associating partners and we
made with Allah Haram, made Haram, made it
Haram, and whatever Allah made halal, we made
halal.
You know,
then our people
attacked us. Our our,
tribes started attacking us for that
and they did injustice to us,
you know.
So they they did injustice us and they
killed some of us so that they would
return us back from worshiping Allah Subhanahu Wa
Ta'ala to worshiping idols.
And to make the
haba'i, if the bad things halal instead of
what Allah
made, you know, haram haram etcetera.
So when they when we reach this stage
of a a a being of under being
under injustice
and oppression,
you know,
and they prevented us from practicing our religion.
We came to your country and we chose
you over others.
He said he very eloquently, he puts the
state of Jahiliya.
He puts the state of Islam. He attacks
the state of Jahili which is the religion
of these 2 people who are coming to
come back. And then he compliments the king
by saying, you are a just king.
We chose you all over over everybody else,
You know, when we chose your country your
country.
You
know? So,
Najashi said, do you have anything from what
this problem what this man said brought from
Allah
So,
Ja'far said yes. So Najashi said, okay. Reside
it to me.
So hearing from Surat Mariam,
Now according to this report, she he said
meaning he read the the the the beginning
of it.
Now how much is the beginning? I don't
know how it does not indicate how much
because there is another meeting that takes place
next day where he reads actually from the
same surah about Mariam about the Aisha alaihi
salaam himself. But he read from it. And
when he read from from,
Surat Mariam,
in Najashi, the king cried until his beard
became wet.
And, you know,
his priest cried until their
the the books that they took out became
wet,
you know.
Then Najayashi said, if this is what the
man brought you know, this is what Risa,
alaihis salam, this is what Risa brought actually
as well. You know, they they come from
the same source.
He said, go. Nobody is going to take
you from here. Nobody is going to bother
you. You're safe.
So
now this was not enough.
They left,
so,
Omar bin Laden
said, no. I'm gonna go back to him
tomorrow.
You know? And I'm gonna tell him and
I'm gonna make sure that they I will
I will wipe them off from the roots.
You know. Now look
at this hour of loss.
But look at what Abdullah ibn Abi Rabi'a
said and he was the better person
at that time.
He said don't because they
have arham, they have Rahim, where they have
family connections with us.
These people are from Jahria.
From Jahria. These are far from Shirkim. They're
coming to take back the Muslims so that
they can do with them whatever they want.
They're still in their mind
worried about, look, we have family bonds with
them, family connections.
You know, don't don't do that. You know,
don't, you know and don't be too too
too ruthless.
So but Abdul Amr Gulaz insisted,
you know, and he said, I by Allah,
I will tell the I will tell him
that they claim that he said, Nuriyim is
apt.
He's a slave of all the time.
Okay?
So,
he went to the king next day. He
said, you know, they say something that's really
bad about Raisem.
Okay? So
he sent for them
again to ask them about that specifically. So
the Muslims gathered again, and they had their
meeting. What are we going to say to
the to the man?
You know? They said again they said the
same thing. We will only say what prophet
Muhammad
taught us. You know? So Jabbar
that
was his response
and that he is the slave of Allah,
his messenger,
the spirit from Allah
and his his word whom he gave to
the, you know, to the,
virgin Mary the virgin Mary.
You know? So
when he said the same thing to Najash,
Najash is a king immediately.
You know? He said this,
you
know,
he said,
this is nothing more than what Risa is,
basically.
He agreed with the Muslims.
So immediately, who got he who objected?
The priest.
You know, we we say he's God. We
say he's the son of God. Now you
say that this is exactly what he's a
slave of God? How did that work? You
know? So,
anyway, he let them he let them go,
and he said that you are going to
be safe in in my land. And for
the gifts that they gave back, he didn't
have to do that. He sent them back
with
the the invoice of Quraish said I don't
need them. They come back. And he sent
back the the gifts as well.
So at one point
at one point, there was actually,
a war against Najashi,
against the king. So you had other people
who competed over his his the throne.
And in Najashi,
you know, the Muslims
were making dua that Allah
would make him victorious,
And they were they were very happy that,
that he became actually victorious,
against his enemy.
Iberish had said that, that in Najashi,
once they once he said what he said
about Risa alaihi salam,
the people said, you know, that you left
our religion. So they are they're revolting against
them. You left our religion.
So he you know what,
what did
according to,
he said he gathered the Muslims
and he told them go right in the
boats.
Right in the boat so that you are
safe.
If I win against them, if I win
over them, you know, then you're gonna you're
welcome to come back. And if I if
I lose, you are safe on the boats.
Just continue going wherever you want to go.
So he set them,
that and then what he did,
he wrote he
wrote a you know, in a in a
piece of paper saying and
Isa is the son of Mariam
is his servant and messenger, etcetera.
Then he put that under his right,
you know,
shoulder, under his armpit.
You know, he hid it there. And so
when he met with the with the people
of
his people that were objecting against him and
revolting against
him, they said, what do you say about
Reza?
You know, what do you say about Reza?
He said they said, what do you say
about Reza? He said, what do what do
you say about Reza? You tell me. You
know, they said, we say he is the
son of Allah.
So he put his hand on on the,
you know,
on his chest where he had that letter
written
and he said, Risa is nothing more than
that,
pointing to his chest.
This is what they call Tawiyya.
Tawiyya
and sometimes it it is practice where you
give the person,
the indication that you're referring to something while
you're referring to something else.
And when Rasulullah was in during the
one of his travels,
some enemies, you know, were looking for him,
found him, and they asked him. And I
think it was in the during the the
Hijra, during the migration.
So they asked,
what are you from literally?
But actually in Arabic, it also means which
tribe are you from?
Okay. So Rasulullah says,
You know, there's a tribe called.
So he said. Yeah. But
also it means that we're created from water.
Okay. What are you from? What are you
of? We are of water.
So
that that is basically
just, you know, giving
the the listener,
and it has rules in Islam. It's not
a lie because you're not lying,
but it has rules. Like, for example, in
front of a judge, you cannot do that.
So the judge tells you take the oath
and you,
if he tells you
he asks you a question, you cannot
play on words and and things of this
nature. Right? So it has rules in Islam.
And Najashi actually died in the year 9
of Al Hajar.
And when he died,
you know, Rasulullah
made the salah on him
because he died in Abyssinia
and Rasul Rasool was in Medina.
By the way, the Muslims
and will will come to it inshallah. They
stayed actually in Abyssinia
till the conquest of Khaybar.
You're talking about after the about the 6th
year of Al Hajra.
Still,
Rasool Salam established the Islamic state ruling by
Islam, security, you know, and the Muslim state
in Abyssinia.
And when they came, they came at the
battle of Khaybar,
and he he, alaihis salam,
had his cousin, Ja'far,
and
he said, I don't know if, which is
which, which I'm happier for.
You returning safely or the defeat of the
the Jews of Haifa.
You know, but
there is also a lesson in it on
a couple of things. 1,
is only prayed once. So
Rasulullah Sallalahu Wa Salam will not try not
to give a he all because has details.
But
the idea is Najah, she died in Abyssinia
as a Muslim.
Rasul sallallahu alaihi wa sallam prayed
the absent the funeral,
prayer
in absentia
in Madinah.
There is no multiple prayers. So Rasul sallam,
when he died alaihi wa sallam, he died
in Madinah.
So there were no other prayers but the
one in
Al Medina.
So he there are no multiple prayers,
for that.
The one of the things that that, you
know, by the way, it's about where where
can a Muslim live.
You know,
there was it's especially in the eighties nineties,
the idea that the Muslims
you have to live amongst Muslims. You have
to live in Dar es Islam, in a
Muslim country. You cannot live in a Muslim
country.
Now you're safe. You should be able to
practice here.
The criteria for where you live we're not
talking about preference and and the better or
worse. We're talking about Haram and Halal.
The idea, the criteria for where you live
is whether you're able to practice your deen
or not.
It does not matter where.
It does not matter where.
It matters that you are able to practice
your deen.
And
that's why Allah Allah Khan and when when
he says in Quran
That and the all those whom the angels,
you know, take their lives, they were found
in
a state
of injustice. They're they're committing injustice against themselves.
So the angels asked them,
why why did you commit injustice against yourself?
Meaning you did disobeyed Allahu Ta'ala. You did
not practice your deen.
They said,
We were weak on earth. Meaning where we
were, we were not able to practice it.
So what was the answer? Isn't the land
of Allah so vast
that you can travel in it?
Go somewhere else.
We all migrate for something. Nowadays, what's common
is that most people migrate for financial gains,
for current standard of living,
You know?
And really and that's really what makes the
Sahaba
the Sahaba
and makes them better than than most, you
know, than than the the people in general,
is that that their their loyalty was to
Islam itself.
So wherever where Islam benefited, they were there.
And they traveled for Islam. They migrated for
Islam. They fought for Islam. They died for
Islam.
That was the what their lives were revolving
around.
So just just to to to make it
clear. And the other thing is that really
the question is that now is there in
the Muslim world at large?
Is there what's called Dara Islam?
Not that there are no Muslims.
The Muslim Ummah is about 2,000,000,000 people.
But Dara Islam as a a place where
Islam is practiced.
Islam is not practiced,
on on a political level,
anywhere in the world. You have kingships. You
have republics. You have, you know but you
don't have an Islamic system that's ruling where
Muslims are treated as Muslims. These are all
what we have is nation states. They are
not an Islamic
state.
So in reality, whether you live, you know,
in the United States or you live in
any part in the Muslim world, they are
the same system wise
system wise, except that this is more stable,
this is more structured than,
the thugs that rule most of the Muslim
world.
But,
in terms of the the the, you know,
the population, of course, the Muslims are there
and and here the majority of people are
not Muslims.
And this is,
no.
Any questions so far?
Just for the sake of time, and I
I will I I don't wanna take longer.
So next week,
will take it from from here,
and we will continue.