Mohammed Hannini – Studies in the Seerah of the Prophet Muhammad #8
AI: Summary ©
The history and importance of Islam is discussed, including the use of "has" in the Bible for one's own truthfulness and the need for everyone to be equal. The speaker emphasizes the importance of acknowledging one's actions as their heavenly father and the need for everyone to be equal. The conversation also touches on the idea of protecting individuals from harm and the importance of learning to accept Islam and not being punished for doing so. The speaker also discusses the importance of learning to accept Islam and not being punished for doing so.
AI: Summary ©
Last time we reached
the the point where
we
said that started calling for Islam openly.
If you notice,
the
steps of Rasool Sallalahu alaihi wa sallam
is always guided by the Quran.
He's always guided by the Quran.
When he started
when the came,
You know?
Command him to go on war. And he
started,
you know,
he started addressing his family, his wife, his
cousin, his friends, his you know, the people
he knows.
But all as individuals and it was all
done, you know, in secret.
Meaning, it wasn't
open publicly. But then
Allah
and as as the
the people started entering the and
Islam became a popular topic in Mecca.
So even though
even though
the was not public where Rasool addressing
everybody,
People knew, and we mentioned this before.
People knew that the the Mohammed alaihis was
calling for something.
That they were these people were meeting at
some place, you know, and that people are
coming in and, you know, getting attracted to
the dean. And people are talking about it,
but still it was all
people hearing about things and things were still
on individual basis.
Until Allah
And
the the word
or the word command
has 2,
meanings.
One meaning is means to comply.
Comply, obey what you are commanded. You know,
like, when you say,
you know, complied with or,
respond positively
to a command.
And the other one is is means a
shock, you know, to to split something.
Okay. And actually, B'Nisham,
the the famous,
historian,
you know, he chooses the one it means
separate between false and truth,
false oath and truth.
That this is the dean of Islam is
going to separate between the false and, between
falsehood and truth. And when we talk about
it today,
this becomes very evident how to how this
was done.
So,
he was calling for Islam, but now what
will change?
So
in
the book of in his book of the,
you know, the the section of in his,
He mentioned as, reports of Abdullah Abbas
that when Allah
sent the
the
message,
the
and warn your tribe,
so it's
Sharah. That in that you
know, stood up on Safa Safa, you know
what? There's a place in Mecca.
He stood up on Safa, which is a
heavy area.
He says that,
you have any fear. You know, the people
of fear. Because if you remember, Quraish has
tribes, different tribes underneath
the Quraish.
And from them,
you know,
then they started calling
one
section at a time from them.
And the people started rushing because he's calling.
So they started rushing to see what what
he wanted and the the person, as the
hadith or the court says, the person who
could not make it sent somebody in their
be on their behalf.
Go see what what's going on.
So and amongst them was Abu Lahab.
You know? Abu Lahab was amongst them. And
as we we talked about this before, when
he says
if I told you that, you know,
horses or an army is coming from behind
this valley,
would you would you believe me?
So immediately,
the response was, we
only know truthfulness
about you. You are all you're telling the
truth. Remember
his quality, Assad Al Amin. He's the truthful
truthful
the the
the truthful, the honest.
He established that that basis. He established that
foundation that you know me, I'm not a
liar.
You know? You know me, I'm not a
liar. And once he said that, he said,
I am a warner to you,
before a severe punishment coming towards you. So
I would have immediately
did not give that people the chance to
say,
what what punishment? My punishment? What what's your
message? What do you want? What are no
questions immediately.
Shut off the the conversation
by saying, woe to you.
That could mean, you know, a curse. It
could mean death to you. It could mean
something like that.
Woe to you. You know? And they had
the. Is this what you gathered us for?
To tell us that you are, you know,
a messenger? And immediately, the the sort of
sort of message came down.
Because not only was Abu Lahab was somebody
who opposed but even his wife.
You know, she used to throw,
the the thorns
and the the garbage in his.
She started slandering her and talking about him,
spreading rumors about him and lying, fabricating stories
about him. So it was really the the
unhappy couple
who were who were doing this against the
Rasulullah
and his wife and in the the Surah
came to address both of them,
promising them hellfire. And this is, by the
way, one of the one of the proof
signs
for the truthfulness of Muhammad.
Imagine,
I mean, Abu Lahab is not a a
a stupid person.
If Abu Lahab comes and says,
I changed my mind. I believe.
I bear witness that there's not worthy of
worship of Allah, and Muhammad is a messenger
of all.
So what happens to the Surah?
The Surah promises hellfire to Abu Lahab and
his wife.
So if and his wife come and they
say,
we're believers.
You just put the Quran on because
the
al Islam
says
whatever Islam
interrupts, Islam wipes out whatever is before it.
So anybody who's done right, doesn't matter what
they did. Well, the greatest shirk shirk,
sin is what? Shirk.
They were Mushriks.
They were Mushriks.
So
Allah
forgives Shirk when they become what? When they
abandon it and they become they become people
that worship Allah.
But so,
all I have to say was,
I changed my mind. I don't believe on
them.
And then he would have disproved the Quran.
They're just the same the same token, by
the way, the same idea
when Allah says, about the the Jews.
When he says,
but
the man that will know them. Wish death
upon yourselves to the Jews if if you're
really truthful.
When I come in, whoever the the Ayah
continues in Surat of Jeremiah, and they will
not push it upon themselves
ever
about it. They're not argumentative people on the
contrary. Yeah. Jews, by the way, this is
not,
to to to belittle them. They they
pride themselves on being
very capable to argue.
In their religion,
they you can even argue with god himself.
Okay? So it is it's not a so
they could have said, you know, okay. We
wish death upon ourselves.
Because you don't believe in Muhammad's God anyway.
You don't believe in Allah that that you
don't believe Muhammad
is telling the truth. So you only have
to to say, okay. You know?
Okay. We push that upon ourselves. The
Quran says, they will never push it upon
themselves.
You know?
It's the same in the same token as
with,
Abu Abu Abu,
Abu
Lahab comes and says, you know, Allah says
he's about to go hellfire, and he does
not, you know, take it back that, you
know, just a a sign if you wish
for the true forms of the of the
Quran. Remember,
and warn your,
immediate tribe,
you know, that he stood up and he
said, oh,
or something similar to it as the court
says.
You know? So the first time these are
this is separate incident.
This is separate incident. The first time he
established his truthfulness and that was the it
seems that that was the first incident where
harass then address the people as a whole.
In the second time, he started talking to.
He said, buy yourself or save yourselves.
I
I cannot do anything for for you,
in front of Allah. All children
of. The people of. Again, this is the
the tribe of.
I cannot do anything for you for Allah.
Now he's talking about his uncle.
Abbas or Abbas, the son of Abu Abu.
I cannot do anything from you for you
on the day of judgement, meaning for Allah.
Oh, Safia, the out of the messenger of
Allah.
I cannot do anything for you. Sorry. Counting
them. We are father of Muhammad.
You know?
Old Fatima and the daughter of Mohammed, he's
calling.
Salimi Mashid ibn Mali. Ask me whatever you
want for my money,
for my wealth, whatever money I have. Ask
me whatever you wish.
I cannot do anything for you in front
of Muhammad Ali. Meaning, my money and my
the personal gain is is the personal things
that I have,
no problem. You'd have it, but I I
cannot answer on your behalf on the day
of judgement.
Each person in Islam
spell it answers for themselves on the day
of judgement.
So he is saying I cannot do any
value for any of you, and these are
his relatives,
You know, the, Abdul Bukhali. These are his
relatives,
his daughter, father.
These are all his relatives, and he's saying
I cannot do anything for you.
Then just couple of points here is that
this is something, you know, that, some people
who take pride.
I am from the family of Rasool.
Abu Lab was from the family of Rasool.
Was he not?
People Rasool says,
The one who is not, entered into Jannah
due to their work,
their actions, their deeds will not be helped
by their lineage.
It is an honor to be from the
family of
but on the day of judgment,
everybody
stands equal in front in front of Allahu
alaihi. Meaning, just because you belong
to the family of Rasool Allahu alaihi wa
sallam, and you are a, you
know, you are a that does not it's
not going to guarantee you in general.
You still are going to, you know, be
questioned for what you what what's your actions.
So that's the first thing that we Islam,
we don't have classes,
and we don't have the royal family and
then the masses.
It doesn't matter even if you are would
look at the daughter of Rasool, and say,
yeah, father, man. The most beloved daughter to
Rasool, you
know, and he would tell her, I cannot
do anything for you in the day of
judgement. All the personal stuff, money, and all
of this, take whatever you pay you want.
But as your heaven held Allah's pleasure, that's
attained by your
actions.
So therefore, the first thing is that we
don't have classism, we don't have the royal
blood, the royal family, people above the law,
above the message of Islam, above question
not at all.
That we do not have.
Rasool
Salam
says
People are equal
like the the teeth of a comb. You
know, how they they're just one line. You
know? And who look at Adam? What Adam
and Tob? And all of you are from
Adam, and Adam is from dust.
So it means what?
It doesn't matter who you are, what your
family is. Who are up to non Arab,
black, white. You know, it doesn't make a
difference what you are. At the end of
the day,
The best of you on the side of
Allah
are the ones who have the most pious
or the ones conscious of him.
The second thing, by the way,
Rasool established,
by simply saying,
all people are or people are
or my daughter or this and that. I
cannot do anything from you.
Separated the people based on the argument.
Automatically, meaning it's not a family thing. It's
not a it's not a
it's not about being a relative of mine.
It's not about being beloved to me. It's
not about being related to blood to me.
This is about Iman and Kufar.
This is about Aqidah and
it's Muslim or non Muslim.
And by that, he broke a a very
strong bond
that existed amongst them, which was the tribal
bond bond
that the Arabs.
They,
they were very tribalistic people,
you know. And we talked about this when
we talked about the Arabia. Arabia broke for
Islam. It was all about tribes and, you
know, and what they the the people used
to say also.
You know, support your brother.
Just you are unjustly
because this is a bond. This is your
brother. This is your blood brothers. You always
stand by. And the Rasulullah SAWAKAMI came correcting
it, you know, what you know, that he
will support him if he's, an if you're
unjust, you stop him from doing injustice.
It's
not a open support
kind of idea. So what I'm saying, all
of this tribalism,
all of this,
our relations, and all of this
stop at the gate of Islam.
You know? So all of this becomes
none
or let's say secondary for that.
Another thing is that look at the Darwin.
We wanted to look at the Darwin for
our social in this era just to get
take some features for it,
from it.
It is different from the
the
the dua of other people who were multisies.
They were the was
not the only multisies in,
in Arabia. If you remember, we talked about
there were other people who were. They were
multisies.
One of them was
Warapadunofan
and who became a Christian, you know, but
the Christian not with the,
you know, but not with the trinity and
all that, but the Muahide, a Manathis to
Christian, an original from the originally Christians.
The other one, Zaid bin Nufay.
And Zaid
bin Nufay said,
Zaid bin Nufay
used to,
criticize
for the snorters in front of the islands.
You know? I mean, you had not only
the not only the the,
you know, he was a monotheist, and these
people were were, slaughtering
their animals in front of, you know, to
to an island. So what he used to
tell them, he said he used to tell
them that
the goat
is created by Allah.
Once
and
Allah
sent down the water for that goat from
the heavens.
One
when he got the the vegetation for the
the goat to eat.
Then you go slaughter it for somebody else.
If Allah created it, Allah watered it, Allah
fed it, Allah gave it all of this,
Then you go and you slaughter it for
an idol, which did not do any of
that.
So and that's reported by Bufari. So it
was it was known,
even it's not only that, the way they
were stopping.
Asma ibn Abi Bakr, she reported that
of the.
She said that I saw Zayd bin Abu
El Nufayl
standing
at his bed back to the Kaaba
saying, oh, people of Quraysh,
no one of whom amongst you is following
the religion of Ibrahim except me.
Okay?
And
and he used to go because if you
remember,
the Arabs used to slaughter the not slaughter.
They used to bury the the the girls
the infant girls alive.
Why? Out of poverty, out of shame, out
of because poverty because the woman would not
work. So, you know, they are
just an extra expensive enough to eat to
eat so they would, you know, bury her
alive.
Or, you know, out of shame because they
viewed that the man is better than the
woman. So they would they would,
kill the girl.
So I I say, but I'm gonna find
he will he would be standing and saying
that
anyone
who he has anybody wants him to to
kill his daughter, he would say, don't. I'll
take care of her. I'll support her.
You know? So
he would tell there were people who were.
They're positive. But if you notice,
even though he was critical of some of
the practices,
that was it. And whatever reports we have
about him, this is the extent of it.
He did not do what the Rasulullah
is about to do.
So how did the Rasulullah
invited Islam?
First of all, he used the intellect as
the foundation for Islam.
Meaning what,
every
criticism that he had for them,
it was based on the
intellectual foundation. So for example,
for their aqid, their belief system,
when Allah would how did he criticize
the idols that were worshiping?
To these idols that you worship, do they
have legs that they walk or the feet
that they walk with? Do they have hands
that they strike with?
Do they have eyes that they can see
with?
Meaning or do they have ears that they
can hear with? Meaning, all of them are
just efficiencies. You have you have somebody who
cannot hear, cannot say, cannot,
speak, cannot move, cannot strike, cannot walk.
What are they? They are, you know, dumb
props.
So he said,
go ahead and told them, you
know, and plot against me,
and do not wait.
And harm me.
Get your
get your partners that you're calling besides,
and what can you do for to to
me? You cannot do anything with your idols.
So
look at the challenge
and how how aggressive it is, and at
the same time, it's relying on that foundation,
that the actual foundation that these look at
them, they cannot do anything.
You know? Think about it.
Another
that he would recite amongst them.
Do I take gods,
you know, other than him?
You and your Rahman
wanted
hard to inflict to be inflicted upon me,
then none of them can intercede and benefit
me. What are you doing? And they cannot
save me.
Meaning, you are worshiping
an if inferior
entity. That's the idol.
If Allah,
the Rahmah,
you know,
wanted to inflict harm on me, can they
intercede
on my behalf?
Can they talk to Allah? If, you know,
if they cannot talk to can they save
me from Allah?
They cannot do anything themselves.
And therefore,
no, they they are useless.
When he talks about the the,
you know,
the power of Allah
look at this.
He merges the night into the day.
Merges the night the day into the night.
And he subjugated
the sun and the moon, meaning what? They
have system. They have a a pattern
of the way the sun rises, the way
the moon rises, sets, etcetera.
They all go to a space
destination, meaning, again, subject to a system.
That
is your lord.
That, the one who's
created this, that is your lord, the one
who has all of this work, this,
possession. These kings are a kingdom.
What Hadid had been doing and the ones
that you are calling from, aside from him,
They do not own.
Do you know what is?
The date if you open the date, it
has the seed inside rather than Noah.
There is a white
cover around the in the Noah. It's nothing.
Literally, I mean, even the comparison to the
data, you have the data, you have the
the seed inside, and it has this white,
you know, thing that that engulfs
the seeds.
That's not a glitch. Meaning, you don't have
it they not even the seed, not even
the the thing. You know, they cannot do
anything even do
that.
It did not just, you know, criticize this
kind of belief.
It criticized the way of believe the way
they believed,
the way they thought, the way they reached
their belief system.
So for them,
Those who do not believe in the after
in the hereafter,
they call the angels they call the angels,
in with female names.
Okay? Male who behave in Arabic, they have
no knowledge of that. How do you the
angels are what? They are they're not
they're beyond our our senses.
Nobody can know what an angel is. We
know we believe
there's something called angels. Why?
Why do we believe in angels?
The Quran
tells us there are angels.
We
believe in angels.
So but you don't interact with them.
You don't see them. You don't, you know,
you don't know whether they are males, females.
All of this, you know, actually, we find
out later on from other texts that they
are sexless.
They are they are neither. They are not
male or female, but all of this information
is not something that you you can come
up with. You can deduct. You can deduce
Deduce. This this stuff you you are told
that there are angels. And so they're all
they said they are females.
None of them they have no knowledge certain
knowledge. They have no knowledge with certainty.
Where did you get this?
They only follow they only follow conjecture.
Even the way they believe,
the way they believe, they only follow the
conjecture.
And conjecture cannot do anything in front of
the reality, the truth, the certainty.
You may talk about stuff that the ages
are females.
How do you know that?
Because this is conjecture and cannot withstand
against the or the the absolute the absolute
truth.
Look at the the,
you know, just the idea that they take
anything that that that comes to them. But
look at the idea that they imitate their
forefathers
because they're actually in Islam, there's a debate
amongst the Aliyah whether
a person who becomes a Muslim just as
mere,
you know,
imitation of somebody. I'm a Muslim because you're
a Muslim.
You know, is that a Muslim?
You know? Or there is a required, you
know,
some certainty that that is that is involved.
So anyway but the the the
And if it is said to them, follow
what Allah
has revealed.
They said what? We follow what we follow,
what we found, our forefathers following.
What so what's the response?
I wouldn't kind of shaitan in Rubil Adir
Sayed. How about if the shaitan is actually
misleading him and taking him to hellfire?
Would you follow them still?
So your criteria of how to determine the
validity or invalidity of your religion
is not valid
because you're imitating. How about if the person
that you're imitating
is misled
by shayman and taking them to hellfire?
Would you still
follow any of my you know, I it
doesn't matter. My forefathers will this. I'm gonna
follow them.
This is not this is not the case.
So and it it is a it's a
all of the the criticism that we find
in the in the Quran today, not just
intellectual,
but also,
if you have
some arrogance, you are you will be inclined
to reject it.
Meaning, it's gonna it's gonna tick you off.
And you look at it, how about if
the Sheikh man takes it to empire?
Because he could have said, oh, you know,
follow with the 4 partners. How about if
they were wrong?
And there are other other that says that
how about if they are not guided.
You know? But I chose this one because
it's really because it's poking him. How about
if they have if they if they go
to hellfire, are you gonna still follow them?
They rejected the aftermath.
You know, they rejected the hereafter. They said
there's no resurrection. That's it. Once we hit
the ground, just like nowadays. Right? People tell
you there's no no
what once you hit the ground,
you know, they, they joke. They tell you
they're all dressed up and nowhere to go
because they they dressed the dead, you know,
up and all of this. So I know
where to go because for them, this is
the end of it. Well, the Arabs had
similar belief.
And look at the argument that's proposed.
And they said this is Islam.
And if we are if we were bones
and
shattered old, you know,
old bones, meaning that's it.
After time, it becomes crumbling bone the bones.
Are we going to be resurrected again, brought
back as a new creation?
Very highly unlikely.
Al Khurr Hajjar had to say, Al Hawat
says,
be if you were
stones or iron,
creation
that's that you think is way too much
for it to be returned, to be resurrected.
They will say, who's gonna bring us back?
What's the answer? The
one who created you in the first place.
Try to argue with that
because you either came from somewhere
or you did not come from somewhere.
If you came from somewhere, meaning Allah has
had a major. There's a creator who made
you,
you know, then
bringing you back is,
you know, but it's easier. You already have
material to work with, You know? But and
and that's exactly the the argument that Allah
proposes. They
will say, who's gonna bring us back?
Say the one who
in the first place.
You know?
Then they are going to
move their heads in arrogance and in wonder
that, you know,
where who what is gonna take place?
You know?
Say, it will be soon.
Now what is soon?
Just soon. It's only fun. It can it
can be when,
just, an idea of what soon means. When
our says birth was.
I was sent with the hour, with the
day of judgment
like this, meaning
back to back. But here we are. I
mean, we are we are talking about, 1400
years later.
So all of these are relative terms. But
the idea is the argument that is,
that is presented.
We are we gonna go come back to
the from from the dead? Who's gonna bring
us back? The one who created you in
the first place.
You know? And that's the argument. Look at
the it's worth it. It'll,
you see. You
know?
And this is actually one of the, the
leaders of the the island worshipers in Mecca,
and
took an old bow,
you know, crumbled it in front of it,
and it it it flew in the in
the the wind. So he said, yeah,
Muhammad, so your lord is gonna bring this
back, this crumbled thing back to after its
death.
You
know, say and he said,
and he gave an example, and he forgot
about his own creation.
He said, who will bring their bones back
when they are all, you know, crumbled and
weather weather the way? What do you
yeah.
Say the one who, you know, created it,
made it in the first place,
you know, is the one who will resurrect
it.
And he is most knowledgeable
about every creation.
He's the creator of the world.
They said they had to practice. We've talked
about the eye the worst the the
killing the the infant, you know, the female
infants. And
if the the
the one the female
baby who's buried alive is asked, what harm
did she commit?
You know, what sin did she commit that
she would deserve such thing? You know, criticizing
the practice that that was in in Mecca.
In other words,
the dua of was not simply a you
know, he engaged them with their belief system,
in their practices,
in their and and even now when we
come to one statement that shows you just
how aggressive
the the power of Islam
was,
for it. I mean, let's take a couple
of examples.
Because the
you know,
the Quran talks about
Waja Khaduha
was say,
and
they rejected the message
while inside, they were certain
that it was true.
Why did they rejected
Gulman injustice
Istin Mirakim injustice, warluwah,
arrogance?
And that's in Islam.
People who are presenting the message of Islam,
they really have to be
they have to humble themselves almost to accept
the message.
You know? Because it's going to go against
whatever you believe in. If the evidence is
strong,
if the proofs are strong, that this is
the how this is the truth, this is
what what's right, etcetera.
You have to you have to humble yourself
to almost parallel
so that you will submit to it.
Knowing that doesn't matter where what your status
was before Islam.
Now you are just one of the,
you know, the the rest of the the
Muslim woman. It doesn't matter how, you know,
etcetera etcetera. So,
and that's why these people who rejected the
message,
the people of Christ rejected the message knowing
their question. And we will talk about, some
some of the evidence for that. But
look at the the,
just we're talking about tough address.
You know, woe to you and what you
worship aside from all.
You have no minds, can't you think?
You know, not only that.
You and what you worship other than Allah
are the fuel of hellfire,
and you will be in it.
You know?
If these were truly gods, they would not
be going to empire.
And and all of you, them you and
the gods
are going to be there for
eternity.
Has a fear.
The pain is so severe
that they sigh,
and they cannot hear anymore from the the
pain.
And the people whom Allah
bestows his blessings upon will remove them from
hellfire.
And but the and they will
not even hear the sound of empire
or anything that's really good, and they are
they will be,
in the, basically,
living in it forever. But the point look
at the address. And
you and what you worship are the fuel
of empire. This is a very strong address.
This is not a a,
a very strong statement.
And, of course, oil did not take it
lightly.
You know? And that led
to a series of reactions.
I would just mention the first one maybe,
and then,
then we'll stop just because of the time.
Even he showed reporting the CRO from a.
And this is, of course, now the the
first item, the reaction of
Aish was, 1, to stop pressuring
his,
uncle Abu Ma'am. You know, they started pressuring
him, give up Mohammed
because, again, he was in the protection of
his uncle. So give him up. So look
at the now, if an is
not giving them, he's not pleasing them. He's
not trying to get on their good side.
You know? And
now they they were very unhappy because
he left their ways, you know, even though
I
never did what they were doing. You know?
Why?
And he started attacking and criticizing
their guards, and they saw that his uncle,
you know, was protecting
him. So and he did not hand them
over to them. So some of the leaders
of Quraish, they want Abu Ghaleb. They said,
yeah, Abu Ghaleb.
Look at that what they said.
Your nephew,
accept
the.
Do not he cursed our our gods.
And this, by the way, was cursing the
gods of the was in the beginning of
the dawah. Then Allah
said, you know, And do not curse or
do not,
you know, do not curse the people, you
know,
the people that they worship aside from Allah
so that they wouldn't curse this so that
they would not curse Allah
without knowledge.
And because the even when the Rasool was
cursing their gods, they said, if you're gonna
curse our gods, we're gonna curse your own.
Yeah. But why did they give them a
heads up? Because they believe in
They they they believe in Allah. They did
not they were not atheists.
They believed in God, but they believed in
worshiping other gods with him,
you know, alongside or to get him to
get them closer to to that to the
to Allah.
So
was cursing them
cursing their gods, and they said, if you're
gonna do this, we're gonna do this. So
all the time is gonna
do so
they're not curse them. And by the way,
from from this hadith
or from this area, excuse me,
the scholars took the the rule that what
leads to Haram becomes
Haram. If something leads to Haram, it becomes
Haram. So they these people, they said if
you are if you curse Allah if we
if you curse our gods, we curse Allah.
So
cursing their gods was allowed.
But Allah said, you know, it's gonna lead
to something that's Haram, and therefore
you know? And then that's a wound from
it. So anything that leads to haram
becomes haram. That's the rule for it. And
similarly, by the way, it's taken from the
hadith in in Bukhary
that the Rasulullah
says cursed the one who curses his own
parents.
The one who curses his own parents.
They said, oh,
how would a person curse his own parents?
He said,
That you curse somebody's father and they they
curse your father.
And then you curse his mother and they
curse your mother. You know? And by that,
you did that you did that. And, again,
this is another evidence for what leads to
harm is harm. So, you know,
this is always
the case.
And, of course, it has got some conditions
and then something, but generally speaking. So
so what do you say?
He said that he cursed our our our
gods.
And ridiculed our religion.
And he ridiculed our our, minds, our way
of thinking.
And pulled our forefathers astray.
That
you either stop him
from doing this
or
let us have our way with him. You
know? So
sent him away diplomatically.
He did not, you know,
confront him. Then they offered them another offer.
They said, how about if we give you
a handsome man, young man, you know, that
you you know so you give us Muhammad.
His.
So, basically, we'll kill him. You know, we'll
give us Mohammed,
and we'll give you a a a handsome
man, you know, to in in his place.
So, and they were referring to him.
You know, from one of the children of
the leaders of.
So he said, I give you my son
to kill him, and you give me your
son so I can feed him.
You know? And this is not going to
happen. So, of course, he turned it down.
You know?
But that we are that that was part
of the
one of the responses in.
Of course, there's
a so next time with, we'll talk about
the what the question to the and the
companions.
And if not next time, maybe the one
after it, we'll start talking about how to
apply this to our reality today
because we are living in a Muslim society.
And,
we need to look at the
as a guide and see where
you know, how we can
carry our and fulfill our Islamic duties
in the way that is, consistent with the.
So part of the problem is,