Mohammed Hannini – Studies in the Seerah of the Prophet Muhammad #15
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AI: Transcript ©
So just, as a quick, reminder reminder
about the stages of where Rasulullah
used to meet with the Sahaba and the
hospital have come in hiding.
And
he
then that lasted for about 3 years.
Then after that,
Rasulullah
went out in public after Allah revealed the
aya.
You know, comply with what you're commanded with
and,
let do not worry about the idol worshipers.
And then that is that
kicked off a new approach to Dawah or
something that Rasool SAW did not do before,
which was to start actually
taking the issues of the society from their
belief system,
social system, you know, economic system, anything
that Islam that did not agree with Islam,
rasul salawasalam, confronted
it on the basis of this is not
based on what Allah
is pleased with.
Of course,
that brought difficulties to some of the Sahaba
where like a Saba'b al Arat,
Abu Lavenas Road, you know, some people were
beaten, tortured,
you know, etcetera.
So Rasul Rasoolam in the 5th 6th year
of of the,
he gave the permission to the Sahaba to
migrate to Abyssinia.
And then, you know but not all of
them migrated. Some of them migrated, but we
said that in the second migration, there were
about
82,
men
and,
I believe 3 women, something like that, but
there was about about over 82 something,
Sahabis
who migrated to Abyssinia to, Khabashim,
and they stayed there. Some of them, as
we mentioned before,
some of them came back as soon as
they were able to. Some of them stayed
till the conquest of Khaybar. You're talking about
the 6th year of Israel
after, you know,
after a long time in this state
in Abyssinia,
all all that time.
And then of course we said that, you
know, certain things that started going in favor
of the Muslims
even though the confrontation was high with the
society of Mecca
and the Muslims were not embracing Islam regardless
of what, you know, what they hear, what
signs they see, what proofs they are presented
with.
That's it. They are we are, you know,
as as they, you know, they said,
we are going to follow our forefathers,
you know, regardless.
You know?
So,
2 major events that took place, we mentioned
that one is Hamza.
You know, Hamza,
Nadermukhaleb
became a,
a Muslim
and that, you know, that really took the
scale
to in the favor of the Muslims and,
of course, then
also made dua.
You know, oh, Allah make the Islam strong
with one of the 2 Ummars.
Omar bin Isham,
you know, who's Abu Jahal or Omar bin
Khabab.
And Allah of course, you know,
he guided, Omar Ibn Khabab even though he
had showed great animosity
to Islam and the Muslims, Allah ta'ala got
him to Islam.
And somebody met him on the road and
he said you're going to harm Rasool Salam.
Why don't you go worry about your own
sister, your own family?
So sure enough,
you know, he went back to to his
sister's house
and she was being taught by, you know,
her her and her husband,
you know, by, one of the Sahabas and
they were,
teaching he was teaching them Surah Paha.
And Raman Al Khabab, you know,
became Muslim and went actually and declared Islam
to Rasoolullah alaihisalehi.
Okay.
Now all of this took place
and now you see people are embracing Islam
more, but of course still the number is
very limited. But there's people who are coming
and the Muslims becoming stronger and stronger
and more aggressive in criticizing the society.
So the people of Qalaysh decided that's it.
We are we are we cannot take this
anymore and we need to kill Rasool Salazar.
We need to kill Mohammed, alaihis salazar.
So of course, who prevented that? His tribe,
Banu Hashim. Banu Hashim and Bara Abdul Muttalib,
both of them, you know,
they stood to to protect the Rasool SAWSOLAN
and they,
they had
areas in the mountains that were known to
be these are the areas of, you know,
Bani Hashim and Abdul Mabalib.
And the, Rasus Salam and the companions,
you know, who were Muslim who were with
him Muslims at that time, they went and
hid there.
So, okay, we cannot kill him now because,
you know, because, you know, Bani Abdul, you
know, Bani Hashim are not going to let
us.
His uncle Abu Talib was preventing us from
doing this. We could not get to him.
But then we are going to make sure
that they are not going to eat. They're
not going to drink, they're not going to
marry, they're not going to buy, they're not
going to sell. That's it. They are in
the mountains,
then we'll keep them in the mountains.
Not only that. I mean, this is by
the way against the the Arab traditions of
Jahiliyyah.
In Jahiliyyah, you don't starve people to death.
You don't you don't, abuse people especially
people from your own tribe,
you know. So these people are from their
own tribes.
And so they even though they recognize
great injustice and going against the norms
of the Arabs and Jahiliya,
you know, still they insisted on doing it.
And to to emphasize the point,
you know,
what they did was they said, okay. Let's
write it down. And they wrote it down
in a document, and they they they put
the document in the Kaaba.
So all of them wrote the document, agreed
on it. This is what they what we
are gonna do with these people. We are
not going to let them buy anything.
We're not going to let them sell anything.
We're not going to get them, you know,
let them,
marry from us or remarry from them. Total
boycott, total isolation of the Muslims at that
time.
So there are of course, you know, the
the now
that started around the year 7 of the
greater, meaning after the mission of Rasool SAW
wasallam started after the Waha'i Saad revealed.
That was around 7,
the 7th year.
And they stayed between 2 3 years, you
know, the upper twos, lower threes 3 years.
So basically to around 3, the the year
10 of the birthday of Rasoolullah
ahi wa sallam,
that they were actually in boycott and they
were in the mountains.
And that was a very severe time because
very bad time for the Muslims because
they were not getting any food. They were
not getting any any drink.
So and anybody who is a to the
point in the in the,
in where Bukhari reported
that they were so hungry
that they used to eat the, you know,
the the tree leaves. They used to eat
the grass. They used to eat whatever they
could see. There's actually a report about from
Saab al Abu Akas.
You know, he said that,
I got hungry. I got so hungry that
I stepped on something moist one night.
I stepped on something moist. He said I
put it in my mouth and I tilt
this day. I don't know what I put
in my mouth.
You know, that's the level of hunger. You
know that
people were tying rocks
around their stomach to hold their stomach in
so they don't feel the hunger and Rasulullah
alaihi wa sallam was tying 2 rocks.
Okay?
And that's why when when if you the
debate or the argument between Umar bin Khattab
and one of the women of the Sahaba
who migrated to to Abyssinia.
When he when he said, you know, we
are better than you because we migrated to
Abyssinia and you came late.
She said that Rasool salaam fed you,
you know, Rasul salawasalayam took care of you,
fed you, you know, but did not feed
us because we were in Abyssinia.
You know, and Rasul salawasalayam used to put
whatever would come to him, you know, for
for him, alaihis salawasalayam
would give it to his companions first. He
was always
in
in in that in that way.
So of course the the people, you know,
so the the still the people of the
tribe itself
from Bani Hashim, Abdu'l Mabalib, other people sympathizers
even though they were Mushriks, they were not
Muslims.
But they were sympathizers with the Muslims.
What they would do, they would one of
them would bring a camel full of food.
And once they are at the entrance of
the of the, you know, the
the,
the mountain
where it's, you know, the entrance would go
to get to the Muslims,
so he would take on the the rain
take off the rain,
hit the the camel so that it she
keeps running in that direction and the Muslims
would get food and and, some sustenance.
But it was all smuggling,
you know. So to the point where there
is a report,
that Abulaab used to whenever a a try
a caravan would come with food and things
to Mecca,
so Abulaab would go to them and they
said that do not sell to the people
of Muhammad
alaihis salaam. Do not sell to them, you
know. And if anything remains with you, I
will buy it and you know I'm good
for it. You know I have the money
for it. You know, so
to make sure that, you know, don't get
tempted that you can sell them the high
if you sell it high to them, I
can I can I can, you know, buy
it from you for even higher,
price,
you know? But eventually, he didn't sell this
license for about 3 years.
And
it got to a point where,
you know, even the people who enforce the
boycott
started feeling the sympathy to the Muslims that
what we're doing is not right.
You know? And we need to stop.
So, of course, the argument started between them.
We should stop you know, we should we
should end the this boycott, but we have
the document in the in the in the
Kaaba saying that that that the boycott is
gonna last.
And,
of
course,
we have the the story, but it has
weak
weak
chain. Weak is not yeah. It's a weak
report that they went to and to open
the, you know, the Kaaba and they found
a,
you know,
like an insect to have eaten all of
the
document except for where the name of Allah
was,
you know, in it. And in another report,
it's exactly the opposite
that the entire document was, you know, good
except for the name of Allah Subhanahu Wa
Ta'ala,
you know, that it was removed.
So but this as I said, it's a
weak report. But what they did is that
some of them started saying that we need
to to end it and sure enough, they
decided to end and they ended it. They
ended it in the 10th year of result.
And
so, you know, it's some issues that we
need really to to think about when we
when we read, the this, these reports.
One is that the of the people, the
the the manners or the the morals of
the people in Jahiliyyah. Remember,
when we talk about, you know, that these
things are not,
these are were not the tradition of the
Arabs. Even in the Arabs in Jahiliyyah, they
would actually go make sure that nobody starves.
They would they would be generous to people.
They would not, you know, do what they
did.
This is Islam
came not to start to start
morals, not to start not to address people
from scratch.
Rasool Sahu alaihi wa Salam says, I was
only sent to perfect
the good manners and the good morals.
The Arabs in the Jahiriyah, despite the very
bad qualities
they had, they had also many good qualities
and Islam did
exactly that, built
on what was good in them and criticized
and removed what was,
what was not good in them.
The other thing is that, you know,
this is there is a
conflict
between the Muslims and the non Muslims or
the people of Haqq and the people of
Badri.
This is one of some of the one
of the norms of Allah Subhanahu Wa Ta'ala.
One of the the systems of the universe.
That there is something called, you know,
truth, something called falsehood.
And granted, not you know, we are Muslims.
We we believe that we are following the
truth. Somebody else believes that they follow the
truth.
But it's still that those ideas that people
carry different ideas
then they those ideas are bound to conflict,
are bound to collide.
The idea that, you know,
everybody regardless of their ideas, their beliefs, their
value systems can coexist
with equally with no problems whatsoever,
actually it can never happen. In reality, it
does not happen.
Now even under secularism,
people who have different belief system, etcetera,
for them to coexist
the way that we coexist,
parts of their belief system has to be
compromised.
Part of what you believe in has to
be given up. You know? Meaning in terms
at least in terms of practice,
not in terms of belief itself, just belief.
So this is the idea that people that
there will be no conflict,
it is it is utter nonsense. Allah subhanahu
wa ta'ala says,
It's a it's a it
comes.
It will come inshallah. But the the idea
is that if if it weren't for
the people contracting it confronting each other.
And Allah ta'ala has
and blessings on all mankind.
If it were if it's the the ISA,
if it weren't for the people colliding,
if the people pushing each other,
meaning the good people stopping the bad people
from doing something bad,
the earth the the will
run. You know, the the
the the earth will will will be ruined
will be ruined, but
it is the fable of Allah, the blessings
of Allah that people actually have these conflicts.
So imagine if we Muslims
stand by and see evil being done and
we don't do anything about it. We see
with the anger of Allah, you know, something
that angers Allah subhanahu wa ta'ala don't do
anything about it. Something immoral, we don't do
anything about it. Something unjust, we don't do
anything about it. Then that lack of action,
how is that going to actually
what what is that going to lead to?
How will the world be?
You know, how will the world be if
people,
you know,
stand by and watch something bad take place
and they don't do anything about it?
So it is the norm of Allah Ta'ala
that, you know, that Allah Ta'ala created us
and made people have these conflicting ideas where
they will collide and that the believers
will have ideas, you know, that that will
push them
into confronting what is bad. What is commanding
good and forbidding evil in Islam?
All the concept of advice and the concept
of correcting that's wrong, and the concept that
as the the predecessors
used to say,
the one who sees something at the truth
being wasted,
meaning not being observed
and does not say anything is a mute
shaitan.
Because you're seeing something wrong and
I'm fine with it. This is not the
norm. This is not the way of of
Islam.
So there has to be a tug of
war. So you have you expect the the
non Muslims in Mecca
to start to try to stop Mohammed
and his companions.
You expect the the people
of the Muslims
to push back
to push back and work for their bin
as well. So this is the norm and
this is the system.
Now even lately, you know, there was a
the the big
there was a book by by a social
scientist,
Fukuyan,
you know, who wrote about the end of
history.
So he talked about
now that capitalism
defeat you know, defeated,
socialism,
You know? There is really nothing more. That's
it. Western liberalism
has won.
It it it it produced the best that
the human being can produce.
There is no more conflict. There is no
more ideas, the different ideas, etcetera, and this
is utter nonsense.
This utter nonsense because here it is, the
war that's waged on Islam nowadays.
I mean, it is it's clear to to
to the blind, and this is global.
You know, whether
directly through the western, you know, forces
or indirectly through the stooges in the Muslim
world. But the the campaign against Islam and
against its values and against
the its ability to come back and preventing
it from coming back as a political,
power, political force,
this is something that is very evident and
and very clear.
So this conflict is a is a something
that is natural and expected,
and,
it is only it only
becomes weak
when the hack, the truth, deviates from being
hacked,
you know, or the bottle comes closer to
hack. But in general,
it is, it is something that is that
is going to continue.
In the 10th year, which is right after
they they the boycott finished,
2 major events took place.
1 was the death of the uncle of
Rasulullah.
That's in the 10th year. The uncle of
Rasulullah,
Abu Talib
was his protector,
was the one who who used to take
care of the prophet and
would prevent Quraysh from harming him.
So and when he died, he died as
a kafir. He did not die as a
Muslim.
Al Bukhari and Muslim reported from Sahid al
Musa'il
that Rasul alaihi sallam
entered,
you know, the quarters of Abu Talib,
you know, when he was dying.
So he found Abu Jahl. You know, Abu
Jahl and Abdullah bin Ubay bin Ubayi bin
Muhirah.
You know, so
excuse me. So the he ended the prophet
entered,
and now his uncle is in his deathbed,
and he's telling him,
Just say the state the the
the statement so that I can
testify for you on the day of judgment.
Just say it.
So Abu Jahal and Abdullah bin Ubayy,
you know, jumped in and he said, Abu
Talib,
are you going to deviate from the path
of Abdul Mukbaleb?
Are you going to deviate from the path
of your forefathers?
You know?
So Rasul
kept on insisting and pushing,
and the other people are pushing the other
way. And then Abu Talib finally, he said
his last word. He's saying that, no. I'm
gonna stay following my forefathers.
I'm gonna follow with Abdul Muttalib. Abdul Muttalib
was another worship.
You know? So he stayed on his deed.
He did not become a Muslim.
And,
Rasulullah
said,
I will I will ask for forgiveness for
you as long as Allah Ta'ala does not,
you know, does as long as Allah allows
him, does not forbid me from doing so.
But sure enough, Allah Ta'ala forbid him from
doing so.
Allah
says
It is not befitting. It's not allowed for
the prophet and the believers
to ask for forgiveness
for the.
You can for the Iowa you can ask
for them for for good life. You can
ask them to be healthy. You can ask
for them to be,
comfortable.
But the
meaning Allah to wipe their sins. Remember,
Allah ta'ala
Allah ta'ala forgives all sins except
shirk.
So these people died on shirk, so what
are you doing
doing? You know? So anyway, the that that
was revealed and Allah ta'ala revealed also
You do not guide whomever you please, rather
Allah
guides
whoever
he wishes.
Okay.
So there are some reports that say that,
you know, that Abu Ghaleb actually
became Muslim,
but they're all weak. And the one the
one in Sahih al Bukhari,
is the, you know, is of course, it
is the value.
But really the from a legislation point of
view, it has very little value.
And notice this, by the way,
that Allah Ta'ala willed
that Abu Talib died 3 years before hijra.
So meaning that
nobody would think that
Rasool SAW Salam who needed the hijra,
it was
related directly to the death of his uncle.
Meaning,
the way that you carry Islam, the way
that you work for Islam is connected to
your family status, connected to your, you know,
your tribe, connected to your protector or whatever.
Not at all. After Rasulullah
so after, Abu Ghali died,
Rasulullah Sallallahu Alaihi Salam stayed in Mecca for
3 years
and continued carrying the dawah without changing anything
for 3 years. And only did the hijrah
as we will come to see inshallah when
Allah commanded him to do the hijrah. When
he permitted them to do the hijra, he
did that. But,
so to to make sure that the dua
in Islam in our minds,
the dua to Islam
is always pure, the the total dependence on
Allah subhanahu wa ta'ala.
The other event we said there are 2
events that took place in the the 10th
year of the of the period of the
mission.
1 is the death of Abu Ghaleb,
and the second is the death of Khadija
the wife of Rasool Muhammad
So she died about 2 months or 2,
you know, or a month 5 days or
something like that, but around 2 months after
the death of Abu Talib. So you can
imagine.
Abu Talib was the protector of Rasulullah
the physical protector and and, you know, ensuring
that he's able to function. And Khadija was
his, you know, his the love of, you
know,
his life.
I mean, and we'll talk about that Khadija
really and when we talk about the wives
of Rasulullah,
I just to see the the kind of
affection, the kind of, feelings that the Rasulullah
had for Khadija.
You know? So she's the one who supported
him when he had nothing. She's the first
woman to become a Muslim. She's the, you
know, the one that he used to whenever
he's in trouble, he would run to Khadija.
You know? When so all the emotional support,
all the the,
what he needed, all of that is gone
at the same time.
And this shows us, by the way, really
even the life of Rasulullah
when we look at it,
that that being tested is part of life.
That life is not a jannah.
Allah Ta'ala did not promise the Muslims, if
you are a good Muslim,
you will live a comfortable life.
That is not the case. You will not
experience sadness. That's not the case. You will
not be experience the experience discomfort. That's not
the case. Allah Ta'ala made the world this
dunya, this hayah
as a test.
So we are going to be tested in
our iman. We are going to be tested
in our families. We are going to be
tested
financially. We are going to be tested. And
only the only thing that we do
as Muslims is say
is to say,
Oh Allah, do not burden us with something
that we cannot handle.
But we ask Allah to keep us firm
when we are tested and not to test
us beyond our abilities.
But this is the the the nature of
life. So Rasool,
his uncle dies, his wife dies, his son
dies.
You know? When he is, the Sahaba, some
of them get killed.
You know, he really has to leave his
his, land, his his country, his homeland,
Madamatka,
his birthplace.
He has to, you know, all of these
tests, one after the other,
just show that
this is the the sunnah, this is the
way of Allah
with his creation
So anyway,
the this year was called the year of
sadness, the 10th year of was who called
it by the year of sadness. Actually,
it was called the year of sadness by
the historians, not by the prophet sallallahu alaihi
wa sallam. Rasulullah sallam did not commemorate,
you know, years or events or something like
that. That's it. That is haqq. It's a
truth. It's a fact. So you're going to
experience it. But the historians
who documented the Seer of Muhammad say
they refer to this as Al Khuz, the
year of sadness,
you know, not from the prophet
So
Khadija
had died
in Ramadan.
You know,
it was about in in Ramadan in the
10th year. In the 10th year in Shawwal,
so we're talking about a month later, Rasul
married
Hosoda bin Zumma,
and she was one of the early Muslims.
She was an older lady, you know, an
older, may Allah be pleased with her.
But he married her because her his children
were young.
So he needed somebody to look after his
children. And again, when we talk about we'll
we'll have inshallah ta'ala a series about just
the marriages of Rasulullah
and we'll we'll,
just to see how and why
he married each one of them, but that
was the marriage after Khadija Saudah bint, Zama.
So she was from the the early Muslims.
She migrated to Abyssinia with her husband at
that time, Sakhran Behram, and he died,
he died, I don't know if he died
there, but he died,
and then Rasool
married her.
And
as I said, we'll discuss inshallah that that.
Once they got to the stage,
you know, in the dawah where now his
wife is dead, his uncle is dead,
and
the the American society is very hostile to
him. They just finished,
a 3 year boycott
in the Makkan society.
Rasulullah
started doing something that he did not do
before,
you know, which is
going outside of Makkah,
looking for people to allow him to go
into their land
and to so that he can convey the
message of Islam.
And the first trip that he did,
was to Taif.
And that's
where we will start with next week with
me,
Any any question or comments?
Yes.
Other than you're about to say that, it's
the legal.
Not that I know of, but then I
I would ask them, how do you know
what's in his heart? How would you know
of it? Because for us, it's Shahada,
now for us notice what I said. I
said for us. For Allah ta'ala, he knows
what's in the heart.
But for us, somebody did not say
Do we consider him a Muslim?
We don't consider him a Muslim.
We don't consider him a Muslim in our
life, in in the way we deal with
him. So in other words, you know,
we we he has the treatment of a
non Muslim. We have certain things, so he
cannot marry from our women. You know? Why
even what he believes in his heart between
him and
and knows. But for us, it's a requirement
for the person to be considered the Muslim
is to have the iman in the heart
as well as pronounce it. So if the
person does not do the Shahadah, it's not
considered amongst us as a Muslim.
But
there are actually there are other hadiths
about about the punishment of Abu Bakr.
That the least punishment in hellfire is that
of Abu Bakr. You know, but he still
says that he would be punished even though
look how much he supported the prophet
and
this is something really I if we were
to take away some sometimes
we don't pay attention to how much we're
influenced by the common you know, the dominant
value system.
That iman belief,
religion,
your idea of monotheism,
all of these really are
side in life, sideshows. They they they're not
very important.
And look in Islam,
the most important thing in the sight of
Allah subhanahu wa ta'ala is tawheed
and if you don't have that, you have
nothing. So it doesn't matter how much good
you do.
You feed your you feed the poor, you
help the needy, etcetera.
You don't have that tawheed. Allah subhanahu wa
ta'ala,
you know, does not accept that.
You know? But,
so many people find it strange, but look.
He helped the prophet
so long that he protected them and he,
yeah, he protected them as his uncle.
As a tribalistic
thing, Tribes, we look after each other. That's
what tribes do. Like families, you know,
you stick to that. They tell you me
and my brother against my cousin and me
and my cousin against a stranger.
So I will defend my cousin, doesn't matter
how much, but then if it comes against
my brother, I will defend my brother against
my cousin as much as I I have
to. So family sticks together. These things we
hear,
you know, and for the Arabs in Jahiliya,
it was a tribe.
Your your survival depending on the tribe, your
loyalty was to the tribe,
and, you know, that that's that's how they
functioned.
So for him,
this is his nephew and he loved his
nephew and he did looked after his nephew
and Allah subhanahu wa ta'ala is the most
just.
He is he is the most just. So
whatever Abu Talib did for Allah for for
Rasulullah he
will get its reward somehow.
Maybe he got it during his lifetime,
maybe he gets it by maybe reducing from
his punishment, Allahu Alam. I don't know how
what happens to him. But Allahu ta'ala is
just.
So if he did something good, he might
he would see it some way or another
but it will not be the forgiveness of
Allah subhanahu wa ta'ala entering the Jannah and
otherwise
you just wiped out the whole idea of
iman, the whole idea of Kufr is god.
You know, it becomes a matter of you
can be a humanist,
do things that are nice because they are
nice. You help the needy because it's nice
to help people. You know, that nice because
I care about human beings in general regardless,
you know, that wipes away the that's a
humanist approach, not an Islamic approach, not a
based approach.
You know? So,
from our point of view,
Allah
that it does not you know, it's not
unjust to anybody.
And,
Abu Talib, we have according to the,
reports that we have, he did he refused
to pronounce the.
What he believed in his heart between him
and Allah.
But as far as we know that he
died as a mushrik, as a god. So
next week,
we will start with the migration or not
the migration to Taif, but his his trip,
his travel to Ta'if,
and to see really what was he the
prophet
what he was he trying to do
and how it relates to our time, to
to us nowadays.