Mohammed Hannini – Studies in the Seerah of the Prophet Muhammad #16
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Today, we will continue where we left off
last week.
And last week, we talked about the boycott
in,
the mountains of, you know, the section with
Abu, with, Beni Hashim
and how
boycotted the Muslims
where there was no food,
no drinks,
no intermarrying,
no relationships.
They were literally boycotted and separated from the
society.
And at the same time, the last year,
the 10th year of of
the mission,
the wife,
of Rasool
died only about a month or 2
after his uncle Abu Ghaleb died.
And that's what historians refer to as Aamir
Khuzn or the year of sadness.
Because on the one hand, Rasulullah Salaam lost
the support, the external support, the family support
in terms of
the who would prevent Paresh from harming the
prophet sallallahu alaihi wa sallam,
and at the same time in his house,
he lost the emotional support
of his wife Khadija
So it was a definitely a year of
sadness.
But the Dua
had to continue.
Whether sad or not, Rasulullah sallam was commanded
to convey the Dua the the message, and
that was the the subject of Raghurir Salih
so that he had to continue with the
dawah.
And the society of Mecca closed up. There
is nothing more
that they can do. In other words, that
Rasool alaihi wa sallam can do for them.
In other words,
if he invited them to Islam, regardless what
poops he would bring them,
they knew
where that what the that the Quran is
from the is the speech of Allah ta'ala.
They knew that Muhammad salallahu alaihi wa sallam
was a liar but they got stuck. That's
it. We are not changing. We are following
our forefathers.
So immediately, Rasulullah salallahu alaihi wasalam started looking,
okay, this is not the only area.
This is not the only place. Then we
need to look outside of
Mecca
to see if we can get support for
this, if we can get people to actually
believe in it and endorse it.
And that was that getting out of Mecca
was the next step and the first the
first trip that he, sallallahu alaihi wasalam, was
made was to Taif.
And when he went to Taif,
when he went to Taif, he did not
go to Taif doing what he did in
Mecca.
Meaning in Makkah,
he did not differentiate between the poor and
the rich, between the old and the young,
between who is who is receiving the dua.
He was just giving the dua.
Anybody who's willing to listen, the prophet sallallahu
alaihi wa sallam spoke to him. So he
was going around the Kaaba and talking to
them and also targeting the influential people of
Quraysh.
And if we know remember the story of
Abbas Surat, you know, Abbas
about Abdullah bin Maktoum radiAllahu an. So,
but when he went to Qa'if,
he did not go talk to the to
talk to the people.
He actually went went to the leadership of
Qa'if.
He went to the leadership of Qa'if
And Ibn Ishaq reported,
and this is what actually before Ibn Ishaq,
Imam Ahmed
reported with a good, a salat, with a
good
or chain
that when,
you know, when when Abu Talib died and
Qurais started attacking the Rasul SAWSALI more, he
went out to Qaif seeking what is called
the nusra from. The qaif is the tribe
of the qaif. So he went out asking
for the Nusra. The Nusra is the support
and the protection.
From the word Nusra comes the the word
the lansar. When we talk about the Ansar
of the of Medina,
these were who later on, they gave him
the the support and the protection.
That's where the word Ansar, the poor the
people who supported him, protected him, you know,
allied with him, believed in him,
so that and enable him by that,
enabling him to convey the message of Islam.
So,
Imam Mohammed reported that when Abu Talib died,
and Quraish
had a you know, started,
attacking Rasul
Okay. So now,
ibn Ishaq reported that when Rasool Rasool Salam
went to Qayif, he went with Zayd bin
Harika. He did not go alone. He went
with Zayd bin Harika.
And he met with the leadership of Taqif.
On those days, they were the children of
Hamr bin Umair. There were 3 children of
Hamr bin Umair and they were Abdul Abdi
Alayl, Masrud and Habib.
So he met with them sallallahu alaihi wa
sallam and offered them Islam and they turned
it down. They did not accept it
and ridiculed him, alaihis salatu wasalam.
And when he gave up on them, that's
it. They're they're they're ridiculing him. They're making
fun of him. They're not accepting the message.
So what did he do, sallallahu alaihi wa
sallam? He asked them for one thing. He
said,
keep what happened between you and me private.
Keep it in secret. Don't tell the people
that I came to you, you know.
So that they did so so that people
would not, you know,
basically ridicule him. But they did they did
not listen.
I'm sorry? It was almost Alaihi Salat was
salam. He did not listen. And then they
actually
started rallying up the the, you know, the
what I call the the light headed people,
little kids,
the people who do not think, etcetera. You
know, they started,
you know,
telling him go go, you know, do something
to the prophet, alayhis
salaam. So their slaves, the the silly ones,
all the, you know, they started cursing him,
yelling at
him,
you know,
until the people started gathering on him. Meaning
now they are actually surrounding him and they're
about to attack him. And in some reports,
they actually stoned him until the the blood
came out from his feet alaihis salatu wa
sallam.
So it was a bad case. So when
the people gathered against him, Al J'oum, they
they pushed him towards a a a
garden,
a, you know, that belonged to Ruthba and
Shaiba Bair Abi Rah, and they were in
it.
She Ruthba and Shaiba, the owners of that,
you know,
garden or that,
farm were in it.
And so the people left him alone.
So
now when he got there,
he made a dua alaihis salatu wa sallam.
Now the dua is very famous. It's reported
by Babarani
and many people, many scholars of hadith, they
said this hadith life.
It's a weak hadith. It's a weak report,
you know.
But
the majority of the people actually ended up
take accepting it. Why?
So many sources for this hadith
and the the problems with it, if you
wish, are minimal
and the as,
Ibn Taymiyyah said in in his rule in
tafsir,
you know, that basically you can accept it
because it has little weakness. I mean, the
weakness is not tremendous,
you know. And the ibn Qayim,
used it also in his books.
But the the dua actually at the end
of the day, Rasulullah did not make the
sunnah. I mean, there's no Hakam Sharay established
on this hadith,
you know, on this dua. Whether it's weak
or whether it is even fabricated
or whether it is Sahir. It is still
a dua, a very good dua, a very
beautiful dua, a very valid dua that I
think most of us
already know. And the the dua it goes
as as following.
Oh Allah,
to you I complain the weakness my weakness.
And in my my inability to,
take care of my affairs.
And how easy I am on the for
on the people, meaning to for them to
attack me. You are Hamid,
oh most merciful of those of those who
are.
You are the lord of those who are
weak. And
you are my lord.
To whom are you leaving me?
To have a stranger, somebody I don't know
who would, you know, mistreat me.
Or are you leaving me to an enemy
that you give them the upper hand on
me?
If you are not angry with me then
I don't care about any of this. You
know meaning all the hardship that he is
getting. If there if you are not angry
with me then I do not care.
But
your saving
and your grace is much better for me.
Look at the the politeness in the in
the dua. He's not telling him stop it.
He said I don't care what happens as
long as you're happy with me. If you're
not angry, I'm happy. I'm fine. But your
afiyah,
your blessings, your you know, it's still better
for me.
I seek refuge with the light of your
face
with whom, you know, all darknesses have become
bright.
And the matters of the dunya and the
after became good because of it.
That you,
let your anger touch me.
Or that your, again, your your despise or
your anger,
would befall me.
There is no power and there is no
might but with you.
So when the,
the the the owners of the,
the that garden saw it, you know,
the and Shaiba, the the sons of Rabia,
when they saw when they heard that,
you know,
they started feeling, you know, a little bit,
emotional about it. Okay?
So they they invited him in
and they asked 1,
slave who was a Christian slave, his name
was Abbas,
you know, that go give him, you know,
some grapes.
So,
excuse me, Hadass.
When when he when Adaa's saw him,
when he was about to eat, alayhis salam,
he said, Bismillah,
in the name of Allah. Now the the
Arabs don't know don't know this. They don't
say this. So when he heard this,
you know, before he ate,
he asked him, what is your, you know,
what what what's your story here? Rasulullah said,
I am a prophet. So he kept on
kissing his head,
his feet, his hands,
while say and they are saying don't don't
don't let him deviate you of your religion.
There are idol worshipers and he is a
Christian.
What do you care whether he becomes a
Muslim or he does not? No. No. No.
But you're not a Christian. If you are
a Christian,
telling Christian don't let the Muslim deviate you,
you understand, okay, I'm trying to keep him
a Christian like me. But if you are
an Adar verse where you're a Mushrik
and he's a Christian, why do you care
whether he becomes a Muslim or not? No.
No. No. Don't let him deviate you from
your religion.
Because your religion is better than his,
and this is this is the really
amazing.
When that happened,
and Muslim reported from that Aisha,
told him
that she asked
Have you seen a day? Have you experienced
a day that was tougher on you than
the day of
You know,
that
the I
I really
received a lot of, let's say, bad things
from your people, meaning the Arabs.
And the worst that I received from them
was the day when I offered myself.
I offered myself, meaning to believe in him,
to protect him, to do the to support
him.
You know?
And he did not answer me. So I
went and I I was I was very,
upset,
And I was walking without knowing where I
was walking. That's how upset alaihis salatu wasalam
was.
And really, sometimes we don't and we think
of the the the prophet alaihis salatu wasalam
and we forget, you know, even though we
know that he's a human being, But we
forget the the, you know, the the feelings
that he gets as a human being.
So he does get angry and he does
get upset and he does get disheartened.
You know, Allah says
You know,
why
why are you feeling so eager to guide
them? Why are you upset? You know,
and Allah the many ayaat, Allah subhanahu wa
ta'ala comforts him because again he is a
human being, the best of human beings alayhis
salaam alayhis salaam.
So he said that I was very upset.
I did I only, you know, became aware
and I found myself in an area called
Karni Ta'alib. Karn
is a small mountain that split from a
bigger mountain. You know, so it's an area
called the Karni Talib.
So he said I raised my head, you
know, lifted my head and I saw a
big,
cloud
that covered me or that shaded me. So
I looked and I found Jibreel
alaihis salam.
He
called me,
you know,
that
Allah subhanahu wa'ala and he said
Allah
has heard what your people did said to
you.
And what they replied to you with
And Allah sent the the the angel of
the mountains so that you can command him,
you know, to do what you what you
want.
Okay?
So
medical medical Jibal, the angel of the the
the the mountains
asked Rasulullah haasalallahu alaihi wa sallam after calling
him. You know, he said, yeah Muhammad.
Allah ta'ala heard what your people said.
And I am the angel of the mountains.
And Allah Subhanahu Wa Ta'ala sent me so
that you can command me whatever you want.
If you want, I will put the 2
mountains, I'll crush them, you know, I'll crush
them between the 2 mountains.
So Rasulullah SAW
I wish no, meaning don't do that.
I would lie I I hope that Allah
Ta'ala would take out from them from their
children
some people who would worship Allah Ta'ala alone.
That does does not associate with the
He had the ability to get quote unquote
revenge.
But the Rasool
But the Rasulullah says, this is the Raha'lullah.
People are stoning him, ridiculing him, making fun
of him, driving him out, you know, disbelieving
him, all of this. And yet, Rasulullah said
no. Maybe from their children, there'll be people
who worship Allah. Not people who will come
and
be obedient to me or serve me or,
you know, they will be nice to me
but rather worship Allah subhanahu wa ta'ala.
And this by the way,
any of us can pretend to do to
to be something
for a limited time.
And you can you can pretend to to
be,
to say I worship Allah, I call for
Allah.
And you can do it for a while,
but eventually
something will happen where your real self will
show.
But for a man like Rasool Rasool alaihi
wa Salam who was able to,
you know,
to call for the oneness of Allah ta'ala,
for the worship Allah
for 23 years without inconsistency,
without any inconsistency, it cannot be but a
man who is actually truthful.
It cannot be but a man who is
called by Wahi.
Nothing he had no
his self himself
had no rasib, no part in it.
Nothing.
Every human being
every human being
likes to be special and likes to be
the number 1 and likes people to point
to him and, you know, Rasulullah sallallahu alaihi
wa sallam, if he, you know, he could
have said to the people, you go ahead
and pray.
I don't have to pray. I I Allah
subhanahu wa ta'ala has has, you know, forgiven
all my sins. I am his last prophet.
Yet he was not just praying like them.
You know, he was not just requiring them
to lead. They took to pray Fajr and
Rishya and Babur and also, etcetera. He was
leading them in Islam. Not only that, he
was doing the Sunan, and not only that,
he was doing the not only that, he
was doing a qiyam. What they did not?
They were not they did not have to.
He obligated himself, alayhi salatu wa sallam. Meaning,
Allah
made the qiyam
or
He would tell them fast Ramadan. He could
have told them, you guys go ahead fast.
I am good. I don't have to fast.
You know, I'm a messenger of Allah. You
know? And I have he's forgiven all my
sins. But he did not just fast Ramadan.
He fasted Monday, Mondays, and Thursdays. He Monday
fasted 13, 14, 15
of every, you know, lunar month. He fasted
the 10 days of.
I mean,
you know,
this is abnormal.
This is not normal.
This is not normal because the norm is
that you want to feel special and you
want to, you know, to be comfortable.
People are asleep. He is standing and and
doing. He is crying to Allah
until his feet, as we all know, you
know, became swollen. This is not the behavior
of somebody who is making stuff up. When
you are angry, I mean, at least you
don't feel angry for yourself that these people
ridiculed me, made fun of me, you know,
etcetera. Yeah. I'll I'll I'll crush them.
That's good revenge,
you know.
But Rasool Sallallahu Alaihi Wasallam did not do
that. And again, that that is just you
cannot
you can pretend once twice. You can pretend
in once thing, for a little bit of
time, but this cannot be the norm. The
the your your habits
from the time of your
until the time of your death.
Yeah.
Another thing that actually uplifted the this, by
the way, when the angels come and tell
him, when Jibril
comes down and tells him this and tells
him Allah has heard you and Allah sent
the angel of the mountains with you. Imagine
what this does to the to comfort Rasool
alaihi salaam.
You know? I mean, you're talking about now
the angel that from
is coming to you and talking to you
telling you this. Not only that, he puts
the angel of of the mountains under your
command.
Go ahead. Do what you want. That all
of that helps him, you know, feel better
and and, you know, comforts him
Another thing is that even even more that
comforted him as well
was that some people actually listened some jinn
listened to him while reciting the Quran.
You know, when Allah insur
you know, to to Rasulullah Salaam to even
listen to the recitation of the Quran and
they became Muslims.
So even the jinn now again, imagine what
that does for the Rasulullah
Alaihi Wasallam, you know. And this was mentioned
in Bukhari and Muslim.
But all of this, by the way, I
mean, the the
just,
all of this shows
that
when Rasool Salam went to to,
if he went for a certain purpose.
And, of course, he did not succeed.
And when we say he did not succeed,
this shows us because
if Rasool sallallahu alaihi wasallam was, you know,
this
somebody who does things in a supernatural
way, in a miraculous way. You and I
can never follow him. Allah ta'ala says, Indeed
in the messenger of Allah you have a
good example.
So if Muhammad sallallahu alaihi wa sallam was
supernatural doing everything in a with with Marjazah.
Okay. How can I follow him?
I I'm not a prophet. I cannot do
Marjazah.
I cannot walk on water. I cannot fly.
I I don't have control with the on
angels,
You know? But you notice that the Dua
of Mohammed
from its inception
until later on established the Islamic state and
all the battles from the better to offer
to
Khaybar to, you know, all of them. They
were winning here, losing there, you know, absolutely
human effort.
It's a human effort. What are we gonna
do when the the enemies are coming? Salman
Farsi comes, okay, why don't we dig a
ditch? Human effort, human
ideas.
Okay. You know, Arhad,
what how are you gonna do this? You
know, okay. You stay on the mountain so
that they don't come from this side. That
is a human effort
and better. Okay. We stay we take this
well and we destroy all the other wells
so that they don't come. Again, human strategy,
human effort. So when people are, you know,
following Muhammad sallallahu alaihi wa sallam, they are
able to follow him.
And when we say so that anybody who
is going to follow the sunnah of Muhammad
sallallahu alaihi wa sallam in carrying the daw,
You will know that things go up and
things go down. You will succeed and you
will fail. You will succeed and you'll fail.
But when I say fail,
it's a
and I need to qualify it.
Because the real failure, the old failure is
not is not when you don't reach your
destination. Of course, you have to reach your
destination. You have to achieve your goal.
But
a failure is when you deviate from the
path of Muhammad sallallahu alaihi wa sallam.
As long as you follow the sunnah of
Rasool Salam, even if you have the ups
and downs, even if you have the setbacks,
even if you have you did not succeed
here, you did not achieve your goal here,
recalibrate, see how you can be do things
better, you can you know, but
still your,
criteria for success should be, am I following
the sunnah of Muhammad or not?
So when I say that the when did
not succeed in a,
this is a lesson for us. You can
go and you can prepare and you can,
you know, go offer the dua and who's
going to offer the the dua better than
Muhammad
You have the people turn it down? So
you expect
these setbacks
to happen and this is normal. And that's
the lesson for us from this. Because imagine
again if everything was supernatural,
we cannot we will have no messenger to
follow. Even if we wanted to follow him,
we will not be able to. You know,
just like with the Christians, they tell you
be like Jesus. How can I be like
Jesus if Jesus is the son of God?
How can I be like him?
I
you you can't. Can you I mean, the
gap is very huge
between God and between me. Between God? Even
Wahoo, he is God.
So how how can you follow him? You
can't you cannot follow him even if you
wanted to.
You know? He had that ability that I
I don't I don't have if he is
the son of god. But Muhammad alaihis salatu
wa sallam was a a man, the best
of men, alaihis salatu wa sallam, and he
had many miracles and he had but but
at the end of the day, he conducted
the dawah, carried Islam, protected the deen,
all of that in a very human way.
You know, in a way that can be
imitated
by us.
When Rasulullah
came back from,
remember, the people of Quraish still were looking
for him and they wanted to kill him.
Because why did he go to Sha'at? Why
did they go to the mountains? Because they
wanted to kill him. So now he wanted
to go back to go back into
the Mecca.
Now how can he go back? Because he
snuck out with Zebir Khan.
So now he's gonna go back.
Of course, he went he sent a message
a message
to Al Ahnaz bin Sharin or Sharay.
You know? That
it At that time, before he went to
back,
so it
used so it used Yes. To see the
degree come.
Cycle for him to reduce it. Okay.
Comfort.
Yes.
I I don't know, but I'll I'll take
your word. Came exactly
after the After the after policy. Exactly. Confirm.
Yes.
You know, look at your people, what you're
doing, but look at yourself.
What happened to him?
What they did for him. Yes. That I'm
sort of using Allizing there. Love everything. So
he went to the so,
he got he chickened out. And he said
that I'm I'm a hadith. I'm an, I'm
an ally of Quraysh.
I cannot protect
I cannot protect against my allies.
Okay? So he went and asked for the
juar. If you remember, by the way, the
juar,
the idea of juar in in the Arab
tradition,
what they used to do is that they
would go to an somebody who's honorable and
they say I'm in the protection. I'm in
the of
such and such. Meaning that I am in
the protection of such and such. So nobody
would harm them. So Al Akhnas refused turned
it down.
You know,
Suhail Ibrahim,
you know, he asked for him so he
he refused. Why? And he gave an excuse
because because by the way, it's not it's
not honorable to refuse.
And so that's why he did all of
them are giving excuses. I'm gonna lie with
them.
You know, Suhaily comes and says,
Beniam
does not protect against Benikab.
You know?
So finally, he went to and
and he, he responded positively.
And he went with his son with his
sons, you know, and they took their weapons
to protect the Rasulullah while he entered
into, Mecca.
And the Rasul as Salam, by the way,
kept that in mind for Muhammad Ali. And
he kept that, you know, the favor if
you wish, that he did me a favor
to end,
so when
because he also contributed when when the Sahifa
was written, when the document was written about
the boycott of Muslims.
What Abi Adibas was one of the people
who said it means we need to tear
it down. These people have to eat and
drink, etcetera. You know? So on the days
of Astra Badr,
when the Rasul had the prisoners of war
from Badr, you know, he said
that was alive and he asked me to
set these
these stinky people free with the bush reeks.
You know? I would I would let them
go for him
to return the favor.
You know? But, of course, he was dead
at that time and this hadith is in
Sahih Bukhari.
So,
you know,
again, some some lessons just
reminders for us.
A dua, any
dua can reach
a stage of, if you wish, a dead
end.
Not because the dua there's nothing wrong something
wrong with the dua.
Sometimes the people there's something wrong with the
people. If the messenger of Allah salallahu alaihi
wa sallam who is the who
is the example for how to deliver the
the message, he's guided by Wahi.
I I am warning you with Wahi. He's
guided by the Wahi. And you have you
come to the people of Mecca
year in year out, and you didn't know
him, and you they knew who Muhammad alaihi
wasalam was. They knew the Quran and they
still turned it down. And
They denied it. They rejected the message of
Islam
while inwardly
inside
they are certain
that this is the truth.
But they're rejecting it, you know, just like
his uncle, they rejected it. Just like, you
know,
people who knew that you know, this is
not a speech of a human being and
we did what Muhgirah said. This is not
a speech of a human being that insisted
on
being a mushrik.
So this is
expected.
The the idea of Khalib al Nusra
by the way, this is not a I
mean, only at the time of the the
Arabs because the leaders of the tribes can
do this. Every society every society
has,
a section in it that that is the
strongest in the in the society, that controls
the society.
In the Muslim world
in the Muslim
world, what is the what do you think
in in let's say, take Egypt or take
Jordan or take, you know,
who's the strongest section of the of the
society?
Who controls it? If they if you if
you have their support,
you have the you have the rule.
No. The rich.
The armies. The armies.
It's it's military rule in our in most
of the Muslim world, it's military rules. Yeah.
It's it's it's the armies.
Either you you wanna you wanna go through
the countries? I mean, we can go through
the countries and you see that all of
them. Whether in Pakistan, they just kicked out
the president and they've you know you know,
in Egypt, in in in in all of
it is just army.
You know? If you have if you have
the support of the army,
you know, you can actually control the country.
If you don't have the support of the
army, you cannot do anything. They will remove
you at at will.
And we see this again over and over.
So you have in some countries,
you don't have armies like in Yemen.
You have tribes.
In Jordan, it used to be tribes
much much more than now
because they were really
weakened a lot, but
these people had weapons that were equivalent to
the army at some point.
You know?
So
you so every society in democratic societies,
who is the strongest section? Who is the
the one who has the the power?
The people.
The people.
The majority. So So when they decide that
the people decides that we want something, the
institutions are in place to allow their will
to be carried through.
This is not the this change is is
different from one society to another, one area
to another,
you know. And so when Rasool was in
a tribalistic society, he went to the leadership
of Qa'if.
He did not go to the masses
because if the leadership that's the way the
tribes were.
If the leadership comes and says I'm a
Muslim,
everybody falls.
Everybody falls. That's it.
This is just the way it was.
Yeah. I mean,
Al Ansar. I I if I'm not mistaken,
Saad al Mual,
When he when he became Muslim, he went
back to his people. He said, you know,
do you know me to be a silly
person? Do you know me to be somebody
who's light headed? Do you know me? Somebody
to be not a wise person. No. No.
No. No. He said then I am and
I have nothing to do with you on
this. You all everybody jumped on it and
they became
Muslims. This is it.
Yeah. But the the but that's what I'm
saying. And
with
With
From
to,
you know, He
went to one tribe to the other, going
to the leadership, trying to get their support
and protection.
You know? Until finally, who got it? Who
gave it to him?
Okay. And what did you they came 6
people came for
We're we're we're,
5. We're not. Exactly.
Exactly. But Exactly. And some people and we'll
talk about Intellivore. Some some people were
made, conditions to him that, okay. You want
to be the ruler? We'll make you the
ruler, but we become rulers after you. Meaning,
the rulership becomes in our tribe.
Ras alaihi wa sallam said this is for
the in the for the for Allah. He
puts it wherever he pleases,
and he turned it down. He turned down
conditions, any condition. You know, Bani Sheyiban told
him,
for example,
we will protect you from everybody,
but we have a covenant. We have a
treaty with the Romans. We cannot, you know
he said no. Abu Bakr Sadiq was with
him at the time. He said that, Allah's
deen cannot be established unless it's protected from
all sides.
Turn it down. Walk away.
You know, until Allah
wanted this deed to be established and sent
the 6 people off Khazraj at that time
from who became,
became Muslims, went back, coming back next year,
you know, and like we'll talk about
But the idea is
that,
anybody who wants to change the society,
change the the norms, the system, the society
to be to be and to allow for
Islam to exist, etcetera,
you have to take into consideration
the
influential people. And the Rasool
in Mecca,
why was he targeting also the influential people?
And,
and, and,
they he was targeting because these were the
people of Croatia. These were the leaders of
Croatia. Okay?
The other the other thought, you know, that
well, just one last one because because of
the time. And we talked about
the difficulties and the setbacks and this is
part of the norm of the dam. And
by the way, many people cannot handle it.
I just said that these setbacks, they tell
you I've been carrying the dam for now
30 years. Nothing happened.
Nothing happened.
If a person does this for Allah Subhanahu
Wa Ta'ala,
you're not responsible for the results. Yes. You
need to think why am I not reaching
there? Why? What's going on? What what is
this? But if you're doing it as a
Ibada,
do you the that is that is,
it's not attached to success or failure.
It's attached to Allah
until the day of judgement.
You know? So it is
a but some people do give up and
they tell you, you know, I I it's
not happening. That's it. And they jump off
the bandwagon.
The other one we talked about also
the rahma of Rasulullah
and rahma of Islam.
You know, with the or even with the
enemies of Islam and the people who ridiculed
this prophet, alaihis salatu wa sallam, how he
treated them. Just one last thing one last
thing about the jinn.
You know, the I know,
some people,
try to
make the idea of Elgin
closer to the people.
So they tell you it's, you know,
it's it's like electricity.
They're there because you can say you say
I don't see them. You can say they
they're like electricity.
You don't see it, but it's actually there.
Or it's like waves. It's like, you know
and I read some things trying to explain
what
When Allah
says,
then there is something called.
That's it.
Now whether you see them, you don't see
them, whether you know what they are, you
don't know what they are. Why do we
believe in a jinn? Because we have the
Islamic text talking about a jinn. We have
the Quran and the Sunnah mentioning the word,
you know, that that there are jinn, and
we have more details from
in the Hadith about who are these jinn,
what they eat, where they live, etcetera.
So we
take what came to us without trying to
understand, you know, to to give examples of
electricity because these examples were given
by,
about Wahi.
You know, about Wahi. How could Rasool salasala
sallam receive Wahi?
So they started talking about waves,
you know, and how the waves actually travel
through the the light and through the the
glass,
you know, without, you know, seeing them, but
they are there. And and all of this
is
very artificial,
you know, because at the end of the
day, this is from.
And we believe in if it's coming it's
coming from a source that is truthful and
that's a source of Islam that is Allah
Subhanahu Wa Ta'ala
is a truthful source.
You know, tells the truth, and therefore,
we believe in it and we stop.
So we don't, you know,
go beyond what is what is what what,
is taught or, you know, what what is
mentioned in the text. We don't sit and
and contemplate
where they are, wherever they are.
And we have our
and we have our, you know,
how to protect yourself from the evil jinn,
and you have to protect you know, we
have that
and then Adan and, you know, all of
these things,
are are there. So,
just to say that we,
the iman al jinn,
now this becomes more of a a story
also. Some of us use it just to
scare the children, and I don't know why
anybody wants to scare their children. You know?
Really, do you want to scare their children?
Don't walk in the dark because there is
jinn. You know? Do you want them to
be scared in the dark?
Why?
And the the the stuff we do out
to our kids is unbelievable.
You know? Why would anybody want to scare
their children?
But they scare them with gin and they
made them into, like, something that's a
fictitious story, something that's imaginary, not not real.
No.
They are established in the Quran, in the
sunnah, and we believe in it because Allah
says that they exist and some of them
the They think what will I
Yes. Yes. We believe in it. But tell
you
anything anything
that we believe in it because Allah told
us about it, and that's really the end
of the story. You know?
Any questions or comments?
I know that I know that nobody has
control over the health and sickness of people,
over the risk of people, over the death
of their life of people, but Allah
This is in the hands of Allah
and to believe that an anybody, jinn, can
actually make you sick and the jinn can
cure you and the jinn can gain increase
your or decrease your.
All of this is not, you know, it's
against our Islamic belief. Allah
is the the one who decrease,
you know, how much you have, what sickness
you're going to have, how to cure you.
Now the Quran
in there it has cure. If you remember
the hadith of when
some of the were traveling and, they
went to a tribe and the the tribe
chief's son was very sick.
You know?
And they,
they said they asked for food and they
said we're not gonna feed you, but he
said I I can cure your son,
you know. And if you if he he
said if you cure him, we will give
you whatever you want. So sure enough, he
read al Fatiha on it,
you know. And the Rasulullah
and the man the the boy was was
cured. So when they went back to Rasulullah
alaihi
sallam, you know, he said,
how did you know that it is it
can be a cure?
You know, meaning approving what the what the
man did.
So, yes, you can. You can use the
ayat
of Allah Subhanahu Wa Ta'ala for cure and
this and that just like you take medicine.
So you take the medicine and you do
the the the as well. There is this
is
and this is,
also.
But my point is that to associate anything
bad that happens to us to bad jinn
and, you know and as you mentioned, this
is somehow it is it's become like a
in in our countries,
very very common. You know? That is jinn
bewitched him or jinn did this to him.
And you have somehow
somebody will come to tell you I can
cure him
and I don't take anything. I don't take
any money.
But for me to get the material that
I need, the material is very expensive.
I am free, you know, but the material
is very expensive. So they'll come and and
I this happened with with somebody I know
somebody I know. The the man said, I
I know I don't take anything, but it
is about 15 and the dinner is about
of almost, you know, $25100
for me to get the material because it
has to come from this place, that place,
you know, all of this. You know? And
at the end of the day, they're just
cheating the people and taking their money for
us.
It's a business. It absolutely, it is a
business.
And, you know,
if you won't really
read, just open
Google search and look at the the Rokia.
You know, you learn it very easily. There
are books written about it. How, you know,
the how to to what I have to
read, what dua to give, etcetera. And Allah
is
the cure.