Mohammed Hijab – Intellectual Seerah #15 Battle of Ahzaab
AI: Summary ©
The transcript discusses various historical events and events related to the Bible, including the use of deadly weapons and the negative impact of recent events on the Muslim community. The discussion also touches on the history of the Red Cross's actions during the COVID-19 pandemic, the use of deadly weapons, and the theory of "will" in Islam. The transcript provides insight into various political and political environments, including the use of deadly weapons and the potential consequences of actions taken by individuals. The importance of belief in the holy spirit and the holy spirit's impact on political and political environments is also discussed.
AI: Summary ©
Assalamu alaikum.
How are you guys doing? And welcome to
session number 15,
where we are going to be speaking about
some very controversial issues this session
and the next as well because we are
going to go into the issue of Banu
Qurayra.
But first of all, we're gonna set the
scene with one of the most important battles
in Islamic history, and that is the battle
of Lazab.
And really but the battle of Lazab is
probably the most closely correlated battle in the
of the prophet Muhammad salaam
to the events that are happening now in
Gaza.
You'll see why. It's very interesting. The parallels
are very striking and similar.
But before we do so, I think we
should do a quick,
kind of, recap of
what happened at the end of the battle
of Uhud. Who remembers
what happened at the end of the how
did the battle end?
And in particular reference to Abu Sufyan and
his interaction
with the prophet Muhammad Sallallahu Alaihi Wasallam of
Baqir ul Amr.
He remembers what happened near the end.
I was in I was in a lesson,
but I know,
he was
taunting
them because they're now they've moved off to
the mountains. Mhmm. And they was like, your
your people have been killed. And Omar said,
our dead are in heaven, and your dead
is are in *. Mhmm. But that's the
only thing I know from Yeah. Yeah. I
mean,
that is how it's kind of how it
ended.
And
what we said which was interesting, we we
gave the analysis of this this guy here
who who is an orientalist I must must
add but it's sometimes good to see a
military professional from
outside the Islamic tradition giving us
his, his take. And he said something interesting
which was if anyone remembers, what did he
say?
He remembers what the analysis was.
It was the
mindset
that Abu Sufyan had. It was kind of
like,
like, I'm winning this one. I one point
for me, one point for you kind of
way of thinking, and he wasn't there to
kind of
his way of victory was a bit unorthodox
from a military perspective. It was kind of
like a game for him. Mhmm. That was
See, that's good. So you remember,
he did say, look, the conceptions of victory,
Ross Rogers is saying, he says the conceptions
of victory of Mohammed sallallahu alaihi salam versus
Abu Sufyan were completely different.
For Abul Sufyan, the conceptions of victory
were so it's like a game. Like, you
win 1, I,
I win 1 is that is is fine.
Whereas for the prophet Muhammad alaihis salam,
there was an ultimate victory
which the ultimate victory was that the entire
Arabian Peninsula
and beyond would become,
under the rule of Islam. So because he
had a clearer vision he was able to
secure a better victory which shows you
that for in order to be militarily successful,
one has to have very clear
vision. What are you trying to accomplish,
in general? Having said this,
there were some
some other
if you like expeditions
which
were interesting and I think we should mention
them.
Which is
the expeditions of
and Arrojia,
which this is a particular
when expedition which happened after Hud. Because after,
now the Muslims
to a lot of these tribes looked a
bit weaker.
So a lot of them wanted to get
in on the action, and they wanted to
see
if they could do,
anything.
Is the place itself
where the massacre took place, and
is the name of the well within within
that place.
And what happened is
there was a person called
who
tried,
assassination of the Muslims.
So
the prophet told him,
this man called Abdullah ibn Unais
to go and kill this guy because he
was trying to assassinate the Muslim people. So
the prophet told Abdullah ibn Onis,
to kill him and he said that the
sign of you,
you'll know who he is because you'll be
terrified of him as soon as you see
him. He has this aura about him or
he has this terrifying look. You'll know. So
this took place
that, he was killed
And this was one of the first times
in Islamic history
where someone
was praying, standing up.
I'm trying to remember the verse in the
Quran.
Was it?
I think this is the verse.
This is a verse which says
that
if you are there's a certain situation
where you can pray
either
walking and standing
or on a on a hill or on
some kind of
an animal,
you know, riding beast.
So this was the first time in Islamic
history where someone prayed
whilst
he was
standing up, basically.
So there were these 2 tribes
who pretended to be Muslims,
and,
they did this to ambush ambush the Muslims.
This was a trick.
So they tried to become Muslims. They tried
to
ambush the Muslims. And then
after that,
the Muslims
went in.
Sorry.
They were executed, basically, surrendered because of their
behavior.
And another thing which took place was, a
great slaughter of 69 Muslim people who are
delegates.
There were delegates to go in
and spread the message of Islam.
Majority of them were from Mahal Surfer, which
as you know was like a place where
there's poor people there.
And the person,
who was meant to give them protection,
actually made the, a a motion. He went
against the the word,
and he killed these 69 Muslims. Now it's
really interesting. In this particular slaughter,
more people died here than died in the
hazzab, the whole of the hazzab,
actually because only a few people died in
Hazap. So this slaughter
that took place,
more people died here than
died
in Hazab.
And there's this whole story of
and
And they were there's a whole story related
to them that they died,
as well as. And in fact, one of
them died and the other 2 didn't wanna
leave their friend behind, which shows you the
loyalty.
And they wanted to stay there and die
just like their friend died,
and they they did indeed die. So this
this is a very important, I think, event.
I put it in here, maybe I should
have given it more time.
But you can do some more
research on on this particular event yourself.
It's very, very significant from the point of
view of how many people died and the
political relations that took place.
So the HAZAB, we're going into
the battle of HAZAB. Now there's different names
of this, HAZAB, Handak, you know,
different types of names.
Hazab literally means the confederates.
You have different groups,
and you have chapter 33 of the Quran,
which is called.
The has
means the trenches.
Right? Because they dug, as you know, trenches
around in Medina.
And there's a difference of opinion among the
scholars as to when Hazab took place.
Some say it took place on the 4th
year of hija
but the majority say actually took place on
the 5th year of Hijra.
But we don't need to go into these
details because quite frankly, they're not important. I
mean,
it doesn't really matter,
from that perspective. Maybe there are few rulings
or something that
may be important. For example, the ruling of
hijab,
like the woman to put on the hijab.
Yani, that was
most scholars say that took place near the
end of
the 5th year of Hijra. So it's there's
relevance from that perspective,
for instance.
There was a coalition
of forces. The this is the reason why
it's called.
You had the, you had
the, and you had the Jews.
And they teamed up to eliminate the prophet.
But obviously, the case of the
is a little bit more sophisticated and we'll
go into that.
Who wants to read this,
Uthman? Can you read the second
bullet point the party has reached?
The parties reached the borders of Medina, but
they were unable to enter it due to
the presence of the trench,
so they laid siege to it. The siege
led to the Muslims being exposed to severe
to severe harm hardship and hunger.
The siege lasted for 3 weeks, and the
affliction
intense
the the affliction
intensified
for the prophet. May God bless him and
grant him peace and his companions.
God almighty described this
position God almighty described this position.
Yeah. Don't worry about that. It might be
a mistake. Yeah. Keep going. This position is
stated in his saying, when they came to
you from above and from below you and
when you when the eyes went astray and
the hearts reached the throats and you entertained
suspicious suspicions about God,
there the believers were tested and shaken with
a severe earthquake.
I mean, that's a horrible translation. I don't
know. Yeah.
But,
basically,
it's
this is the verse. When the when your
throat when your hearts reach your throats, Meaning
you come became terrified.
This is a figurative
language.
And you have these bad thoughts about God.
And you you start thinking in a hopeless
way almost.
Now what's happening here is that there's a
siege.
Salman al Farisi
who many of you will know is
a
what is the story of Salman Faricy? Let
me ask you this.
Yes. I believe he was,
he was a Zoroastrian.
Sure.
And then
he fled
the Persia, Iran. Yep. I think he was
inclined to kind of the traditional Christian teachings,
actually. So then he went to seek some,
and these were the the true Christians. So
he started off as as you say. His
his father was like a priest of of
the Zoroastrian faith, and then he became
a Christian. He became a Christian in the
sense of the the the true Christians.
He became a Christian. I mean, we don't
know exactly if they're true Christians. I mean,
he went from the The Burwelling, quote unquote
is because, like, you had had some of
these Christians who
were, deemed to be,
like, the the the the Christians which aren't
of the the the ones we see today,
for example. Potentially. Potentially. Yeah.
Potentially. We don't know. I mean, to be
to be honest about that point, I wouldn't
tell you that they were not Trinitarians. Maybe
they were Trinitarians.
But he he became Christian. Mhmm. Okay? But,
anyway, he he he fled.
What was he told?
By the Christian priests?
To I I believe
because it's a bit rusty here, but I
believe it was he was told that there's
a prophet which was gonna emerge in the
in the peninsula, then he was in Medina.
He went he migrated to Medina. Did he
give him in terms of signs of that
particular prophet?
Go on.
There is a mark on the on the
back of the prophets. So he told him
that there were there were gonna be signs
related to this prophet. Yeah. Yeah. And so
one of them was the seal of the
prophets. What else was there?
We were just talking about it today, actually,
that he doesn't receive what? He doesn't take
what? Gifts or charity. No. He does take
gifts, but he doesn't take charity. Doesn't take
charity. Right? And what other signs were there?
What's the area which would in which you
will inhabit? We mentioned that already. Amount.
Yes. Date trees. So there'll be there'll be
lots of,
date palm
trees. So he went, he he was a
slave in fact. Yeah. Right? So tell us
about that. What happened?
He was a slave
and as a slave, he was taken into
where?
He's being sold.
Yeah. Salman fallacy. Yeah. He he was he
was sold and then he arrived in Madinah.
Okay. He was Yeah. Good. So and then
he recognized what?
He recognized Medina first and foremost.
So then he went to the prophet and
asked him what? And then he I think
he gave him a gift. Yeah. Yes. He
want to see if he's gonna accept the
gift and not accept the charity. Right? Because
he wants to check this. And then what?
Sign. Check this out. And then he checked
the and then the he knew what he
was doing, so he lowered his yeah. He
let him see. Yeah. Yeah. And then he
became what? And then he can he reverted
to Islam. So he became Muslim because he
realized all the signs were in place now.
Right? And the reason why we're talking about
it is because he had knowledge about trench
warfare. Yeah. He was the one who,
came up with the idea Why did he
have that knowledge?
Because the Persians. Because he was from what
empire? You know? Persian empire.
Which shows you what? Because the the prophet
as soon as this man told us,
No. No. But when when this man who
comes from a Persian background, right, when he
introduced this idea to the prophet, did he
say to him, no. I'm not interested in
foreign cultures or
we're gonna do our own thing or did
he accept the idea?
He accepted the idea because there was value
to it. It it it didn't,
change the foundations of the religion. It actually,
provided benefits to its course. The only this
is a higher Yani, more advanced question for
bonus points. Right? But is this the only
time in Sira
where the prophet Muhammad
accepted something from other cultures?
I believe it was a gift.
It was like a cloak.
No. No. No. I don't mean gifts. I'm
talking about ideas. A coin.
Not coins.
Not necessarily say about the plantation where he
gave a proposition, but turned out not to
be the best and he accepted.
Yeah. But that wasn't necessarily from other cult
other cultures.
And to
Adam. Right? Are you talking about that? That's
that was the Arabs.
I'm talking about from
from other cultures.
Signature,
they signed
his name in a treaty.
Now there there are other examples.
One of them is to do with what?
Medical practices. Let me give you that as
a as a
I was gonna say, sending out,
like,
delegations,
to, like, the king's Okay. No. That that's
not I I mean ideas that come from
other cultures.
Because there's hadith where they there was this
practice where they was it a sheikh? They
they they would have one child after the
other and then No. No. They were,
they had a bit of an issue to
have sexual * with a woman that is
breastfeeding a child. Yes. So the prophet mentioned
I I had the intention to make it
prohibited
I was asking to know, but that's it.
So that's another example. You got the medical
side.
Yeah. That's right. I knew that the sheikh
would always have. Yeah.
Is Salman Farah considered a little bit or
no? Because I know there's the there's a
Oh, no. No.
The the the the Shiites,
say that because,
I cannot I cannot remember what the reason
the reason they give. Because he because the
president endorsed him in a certain way, but
it's certainly not from a biological standpoint. Yeah.
But I remember the
it's actually was this, TV show of Omar
they added in in as well. Is it
Adonai? Something mentioned in Sierra. God just gave
him a type of a type of
Yeah. Honorary Yeah. Status. So he said, Salman.
Yeah. That Salman is within us, but it
doesn't mean in a biological Yeah. Formal sense.
Yeah. Yeah.
Obviously, he's one of the figures that the
Shia really respect. He's, like, one of 5
figures that they they mentioned in his books
and stuff like that.
So Salman fallacy is I know it makes
sense because now, Shi'aism is widespread in Iran.
Yeah.
So he's one of their own. Right? He's
on a nationalistic purposes, you know. He's Iranian
effectively. This is the guy.
But,
so he had this idea. Right? And the
idea was let's dig these trenches
surrounding the Medina. And it was a very
clever idea and it prevented so much warfare.
You'll find that when when the fighting did
actually elapse,
when the fighting was happening, which was very
limited by the way, this was not like
a.
This was limited. They they were trying to
get in. They couldn't even get in.
Haribowitz himself, there's some narrations I found out.
He got in. He did a bit of
sword fighting and he went back out
because he realized this.
It's not actually a good,
place to fight.
And so only a few people died in
this war. Only a few people died. And
there was more mostly skirmishes 1 on 1,
battle.
One very particular one which will cover is
Amrabb Nabi, Abdul Wood.
This, guy who's great.
Yeah. Yeah. He faced Ali.
With this guy and he came in. Invitation
who want to go to Yeah. He wants
to fight. Yeah. He wants an Ali Sadal
deal. I would say I wanna get involved
in this.
Anyway,
so
let's go to the next slide.
Ratafaan
were tribe who were paid money by the,
Banu Qurayza,
and they were basically mercenaries.
Okay. They got involved.
And this verse
is
is that they came to you from above.
Okay? So which means that what this verse
is trying to indicate
is that there were two directions
of attack. Because remember, you got the trenches
around, you got the radina, then you got
the trench the dug up trenches around it.
They're there so that they cannot enter.
But inside now, you have who? You have
Ben Al Quraiza.
And by the way,
when we find out or when the Muslims
find out that
may have,
done not the bat. They may have
have done away with the contract between the
Muslims. Because you know, there's the constitution, the
Medina constitution.
That was a very
scary experience for the Muslim people because digging
the trenches for all these weeks, they probably
dug the trenches for many weeks, 2 weeks,
3 weeks,
maybe even a month, but less probably less
likely.
Was the idea was we're gonna defend ourselves
from the intruders.
But imagine if you know that you have
intruders within,
you have this big tribe of Jewish people
called the
where the question is, have they broken have
they now allied
with,
the enemy, with the and
so on? And if so, this is a
very dangerous position because we're trying to defend
ourselves from the people outside, and now you
have people inside the Medina
trying to kill us as well.
So, of course, this was a point where
we had to find out what's going on.
And,
I came across a particular
hadith
and this shows you the defection and it
shows you also the atmosphere that was in
the air
with Sadib
Nuh-uh,
who would, later sadly die.
And Sadib not,
who's it? Sadib.
Yeah.
So you have 2 both 2
Sadan
and Sadan.
They both they were sent by the prophet
Muhammad
to go and investigate
whether or not the
treaty had been broken.
They both went to investigate
if the treaty or not had been broken
by the
by the.
So the prophet
said, if
it's true
that they have
broken the treaty
for,
or something like this.
Yeah. Yeah.
So make some kind of ishara.
So make some kind of a signal.
Show
do something like
I don't know what this would have been.
Would have been.
Don't mention it bluntly. Yes. So it makes
some kind of something that I understand, but
the people can't understand because he didn't want
the people people to be impacted in a
negative fashion. So if it's not true, they
just announce it for the people. Yes. Because
it will be,
rejoiced. Mhmm. If not, then
just mention it in a certain
way
in a certain way hinted to me.
So I'll understand it. So, eventually, that's what
happened.
Yeah. So when they went to
and discovered,
the matter, Saad bin Obadah
resided to, slandering them, marking them.
What I read on that particular,
testimonial from Nizh hap is that they were
they were very rude.
Yeah. That when when they when they went
there, they found that they were very, abrasive,
very rambunctious Yeah. Swearing. Yeah. And so is
it out there who was sorry? Abu Abad
engaged in that. Yeah. So Abu Abad told
him Told him to calm down. Not condemned
the matter is way severe
than just, It's not about it's not a
swearing match. This is gonna be something more.
So when they came back to the prophet,
Saad al Mu'ad looked at the prophet and
told him, Ra'il with a kwan.
Ra'il the kwan were tribes of Arabs that
killed the 70
The 70. The one that we just mentioned
before. Yeah. So, you know, the prophet they
asked the prophet to deliver
some a group of du'a or group of
people in order to perform dawah. So then
when they approached their tribe, they killed them.
So when they said the the prophet
understood the situation.
Yeah. And then he said,
Abishiro. Right? Yeah. The the prophet stood up
and say
Yeah. Abishiro. So Abshiro meaning rejoice.
And this is something about the prophet Muhammad
SAW Salam. Because, by the way, this would
have been seen as very bad news
that this great tribe of Jewish people in
the Medina who are now inside
have now effectively defected. But not only just
defected, they've defected with an attitude.
They're swearing. They're laughing. They're mocking. They're trying
to humiliate.
They're doing all these kind of things.
So
this would have been seen as a very
negative thing and a very scary thing for
the Muslim people, especially the women and children,
because
this goes back into and if you look
at the
That when the hearts,
reached the throats,
that's how fearful it was for the people
there.
And this shows you, subhanallah, the people living
in the Hazza now.
How they must feel?
Because it's a very similar situation.
Think about it.
There are,
completely locked in Hazah in the same way.
You have
groups from within
the the IDF
attacking, and groups outside the IDF attacking as
well.
Then you have all these the the coalition,
subhanallah.
You have the coalition of the IDF
and the Mushrikites of today.
It's very similar. It's unbelievably similar actually.
It's it's really interestingly similar.
And
peace,
Allah he
mentions
that you had some hesitation
in the way you were thinking about God.
But in another verse in,
Allah mentions that really
that
When they saw the Hazab,
they said this is what Allah and the
messenger
had told us.
And Allah and the messenger spoke the truth.
And this didn't increase him except for in
iman and firmness.
What is this verse talking about? And the
sheikh was doing a lecture before, and I
remember this from just taking it from him.
Basically,
in Surat Al Baqarah, what Allah
mentions.
Surat Al Baqarah, Allah mentions
Very interesting verse.
Allah says in
that do you think that you would just
be left?
And
the affliction of those who came before you
will not also afflict you.
That certainly great affliction and calamity
touched them.
The same terminology is used here, that they
were quaked,
that they were shaken.
Even until the point where the prophet and
those who believed
at that time said, where
is
the victory of god?
That certainly the victory of god is near.
So Allah wanted to test the believers and
bring them to the brink to see how
much faith they had.
Just like Allah is doing the same thing
now in Gaza.
He's bringing everyone to the brink
to see how much faith
that the people have
by
many people dying in this particular thing. More
people dying in this as a percentage in
this Gaza conflict than if you think about
it. I mean, talking about 30,000 women and
children
and, other people.
30,000 people being killed is more
than the equivalent.
So here, obviously, population sizes are much bigger
now
and and so on. But nevertheless, we're we're
we're witnessing
something very significant in human history.
Allah is pushing, and this shows you, this
may be or preamble for the end of
days.
Because it's only really in the beginning of
Islam
where people were pushed to this limit,
yes,
to this level.
Yes. We've had experiences like that
in the medieval period with the Mongols and
certainly with the crusades and all that kind
of thing, But it's usually when something great
is about to happen.
So sometimes when this kind of thing happens,
it can be tamhas,
purification and temp
heat, preparation
for that which is gonna happen next.
So he went back, and the prophet said,
even though this was effectively bad news, the
prophet
was a perpetual
optimist.
And there's no,
wonder why John Hoover wrote this book, Perpetual
Optimism, about,
the theodicy of
perpetual optimism.
He was
a. He used to like optimism.
And if you remember Uhud,
Ahud was, in many ways, a negative event
for Muslim people. Right? Many died. There wasn't
a strategic victory.
But what did he do with the mountain
of?
He said, this is a mountain which
we all we love that, Jabal. We love
that mountain, and it it loves us. So
it's a new framing of the way we
look at our hut now.
It's a new framing.
You don't have to look at things in
a negative way,
and this is exactly the opposite of trait
neuroticism.
Because a neurotic person always looks at things
in a very negative manner.
But this is the optimistic nature of the
prophet
Muhammad. So it's a.
He said rejoice
because he saw the advantage in this because
this was a really a tribe of
people who wanted
to corrupt,
frankly,
Medina at the time,
who were not sharing in the overall vision
of Islam.
They were not at all.
Now that they have become traitors,
then they can easily be expunged from that
particular society.
And the prophet Muhammad would make dua, and
this is what we should be doing now.
And maybe we should even make the same
dua because the dua that he would make,
for example,
this is Bukhari.
For example,
that,
oh, Allah,
the one who sent down the book
and the one who is quick
to recompense
destroy the confederates,
the people who have come to attack,
and and quake them.
So which shows you in situations like these,
there's and
there's a and both of them have to
be put in place.
Like digging the trenches, preparing for war,
that is that
tie the camel and then have reliance on
God.
And the prophet
would do both to the best,
level.
Now,
the question is,
this is the 3rd Jewish tribe we've spoken
about in this
particular
session.
You had Bernal Adir. You had the other
one, was it called?
Khanuka.
And now you have Banu Quraydha. These three
particular tribes that had interaction with.
The first ones were expelled because they tried
to assassinate the prophet. The second one, also,
they were doing
naughty stuff
in the marketplaces and they had to be
dealt with accordingly.
Now you have a group of people that
that we are in a state of war.
The Muslim people at that particular time were
in a state of war
and they
are breaking their allegiance. To the point where,
by the way, I was looking at some
of the works of the orientalist because I
wanted to see how they understand this.
Orientalist Muslims
or non Muslim writers of Islam agree
for the most part. Although there is some
controversy.
For the most part they agreed that there
was treachery to
the,
that,
the pact.
So Karen Armstrong mentions, for example, in her
short introduction to Islam, she's more favorable, you
could say, than most others. So you could
say that's not a surprise.
But you have people like Montgomery Watt
who used to write for the encyclopedia of
Islam.
Now the encyclopedia of Islam
now has transformed into being
which is effectively the most authoritative non Muslim,
academic
encyclopedia
about Islam in the world, peer reviewed.
And I think Montgomery Watt died somewhere
about 60 years ago, so he's a classic
orientalist.
Many orientalists
like Montgomery
would say clearly
that there was a pact and that that
was
it was broken
on the on the side of this particular
tribe, Ben Uquraydah.
And therefore the action that was taken among
the men of those tribe
of the slaughtering of the 66100
to 900 men, we don't know exactly is
it 6, 700, 800, 900, maybe a 1000,
a lot of Arab. Even if it was
2,000 or 10,000, it wouldn't have been a
problem for me
because it's the same principle.
It's the same principle.
You wanted to go to war, didn't you?
The moment you declare war in a medieval
period and you're laughing and mocking and humiliating
and these delegates have come
and you're being protected by the Muslims,
what's the what's the issue if you are
eliminated and terminated and liquidated?
In fact,
such a thing such liquidation is
does not require any level
of justification.
And whenever we come to this, and any
Sierra person who's reading it, especially in English
speaking world, will have to spend 20 or
30 minutes
justifying and this and that. Now we can
explain.
But then the question remains, why is it
that we find a trend
with those particular Jewish tribes,
that were acting in this malicious and malignant
manner? So I'm gonna give you some references,
which I find interesting.
The most prominent rabbi, and this is something
I picked out of Daniel
who had tweeted this and I checked it
myself.
The most prominent rabbi of the 20th century,
Mehanim
Shneisen,
famously said that the entire world and everything
in it was created for the purpose of
serving Jews.
Imagine having that belief.
Imagine if you believe that entitlement.
Okay. Where you believe,
and there are Jewish people
who practice Judaism who have this belief.
He's one of them. He's one of the
most prolific
rabbis and scholars in the world.
And he says that the purpose of the
Goyim
or the Gentiles or whatever
other pejorative term you want to use
with the non Jews is
that their servant
serve us.
Imagine if you believe in this.
Imagine that belief.
Yeah.
Yeah. Yeah.
So so look at what he says. He
continues.
A Jew was not created as a means
for for some other people
or from some other purpose.
He himself is the purpose since the substance
of all divine emanations
was created only to serve the Jews.
In the beginning, God created the heavens and
the earth. Means that the heavens and the
earth were created for the sake of the
Jews
who are called the beginning. In fact, that
here in the beginning, Annie,
is the is the Jew.
This means everything.
Vanity compared to the Jew. The important things
are Jews are the Jews because they do
not exist for any other aim. They themselves
are the divine aim.
Yeah. And it's just them being there is
enough. They've fulfilled their purpose. That's why Allah,
he challenges this notion.
SubhanAllah.
Yeah. And he Allah in the Quran, he
challenges this,
where he
says
that if you believe
that you are
If you believe that you are
you are the allies of God.
Aside from the people.
Meaning, you believe you are you are,
allied to God in a way that the
rest of the people are not.
So why don't you if you really believe
this what's your name? What's his name again?
Schneerson.
Yeah. If Schneerson,
one of the most prominent
Jewish
theologians of the 20th century believes in this,
What are you doing in this world where
there's pain and there's misery and there's hunger
and there's thirst and there's a just slit
your wrist. Just die.
Just wish to die. At least wish to
die because if
being here
serves no purpose, it's pain. You can be
in the afterlife. You can be rejoicing in
the after life. Enjoy it.
So why are you what are you doing
here? It's dunya.
Do you really believe in
that? They will never
actually
hope for this because of what their hands
have put forth. You know, this shows you
something very interesting about psych the psychology.
Allah is criticizing the psychological
state of mind of those Jews who have
accepted this entitlement
theology.
What is he saying? He's saying you don't
really believe you're entitled in the way that
you're saying you do. Because if you did,
why is it that you feel guilty for
what you have done?
Like, what you've actually put forward, you've done
you've done mistakes. Every woman being does mistakes
and sins.
Do you feel guilty for the sins you've
committed? Yes. You
do. You're an imposter.
You are an imposter.
Entitlement
imposter.
That's what it is. For those
entitlement Jews I'm not talking about all Jews,
of course.
That would be anti
semitic. That would be wrong.
I'm talking about those entitlement Jews like this.
What's his name?
Schneerson.
By the way, Netanyahu
said about this Schneerson, he said he
is a man of great words. Let me
see if it's in the next slide.
He really be you know, he
Slide off. As a slide off. What did
he say? Yes.
He he said the Jewish people have lost
one of the wisest men of this generation.
You see?
But look at this one.
Now this is about this guy, I think.
Rabbi Oveda Yousef, another entitlement Jew, entitlement Jew,
a prominent Torah stage, a Torah
stage
on the interpretation of Talmud who served as
chief rabbi of Israel.
The per the sole purpose of the Goy
is to serve the Jews. Once again, this
is Yani, is this is this something?
I say, Yani, should we not should we
should we not discuss? Should we not discuss
this? Because the thing is, you'll realize that
if you bring these things from Talmud,
you bring these,
these things, they'll say this fabricate. They'll do
the same thing as what we do with.
This one's fabricated inauthentic blah blah blah.
I'm saying put that to the side now.
You have your chief authorities
and some of the greatest men of your
generation
interpreting Talmud in a manner
which says
that we, the non Jews, because of our
blood, because of our race, because of our
ethnicity,
our purpose is to serve you and to
be your slaves,
to be your servants.
That is the entitlement
complex
that theological
that brand of theological Judaism
carries. And that brand of theological Judaism
is the brand
that the prophet was dealing with. Because it's
mentioned in the Quran.
The same kind of beliefs and systems itself
is mentioned in the Quran.
So don't ask you, oh, it's not just
about Zionism. It's not just about that. It
is also about Judaism itself.
It's just the truth. That's why you have
all these problems because of entitlement
Judaism theology.
It's not just entitlement Zionist theology.
Because what came before what Zionism was a
19th century project.
Judaism has been around for
years, and it's those interpretations
of entitlement theology Judaism,
which clearly create all the problems.
If you have people in your area thinking
they're the best, the gangsters, that's the gangster
mentality, postcode wars.
What are you gonna do? Fight me now
because you're gonna put me under your subjugation?
No.
So
if you do think that you're better than
me on the basis of ethnicity and race,
surely then, you don't care whether you wanna
keep your word
or not keep your word.
Let's be honest about it.
Things like interest. We already know the halakic
law laws above that. Put that to the
side, the the due no due distinction. But
not even keeping your word and your promises,
even basic things. Now you can even interpret
some of these entitlement Jewish theology, Zionists of
the day. Why is it that they own
*?
Why is it that they own this one
and that one? Why? You're a Jew. You're
not meant to believe in, * and alcohol.
Maybe alcohol, they do drink it. But *
in this one and that one.
Why is it we find these rabbis in
this place? This entitlement Jewish theology rabbis.
Shmole himself. Why is he
selling unholy? Why is he smelling selling this
stuff?
Why? It's because
maybe it's a this is for the goi.
Let them. Sorry to say. If that's the
don't think we don't know. Don't think we
don't know, brother. We know exactly how you
guys are thinking.
Well, I see you guys, I'm talking about
the entitlement theology Jews.
The entitlement theology Jews. Call me anti Semitic.
I'm gonna call it out.
Oh, he's just, what do you mean? I'm
not allowed to,
criticize another religion. So you can criticize Islam,
and you could criticize nationalism, and you could
criticize Muslims, you criticize the world, but you're
not someone cannot criticize your religion like this.
I criticize
it, criticize it because, you know, it leads
to death and destruction.
And
now
we go to the next slide.
Another thing is that there's peer reviewed work
on this.
There really is. So for example, I came
across one. Because the distinction between Gentiles and
Israelite
in the Pentateuch is mortal. It is,
impermanent.
And Gentiles who renounce idolatry and immorality
may reside
within the community, intermarry, and assimilate to a
high degree. But in the period of the
restoration, Gentiles' access
to Jewish identity is denied by Ezra who
posits the intrinsic holiness
and genealogical
purity of all Israelites.
So this is clearly this the reason I
brought this to your attention is to show
you this is not a modern, phenomena. This
has been going on for since the restoration
times.
It's not as some 20th century guys, a
modern phenomena.
There's peer reviewed work which shows you this
entitlement Jewish theology.
The racist.
The racist theology of entitlement Judaism. It's race
that is the definition of racism, my friend.
Preference of one race over another. You're a
racist.
So because you're a racist,
in the same way as people are racist
from the, from against black people or against
anyone, you're a racist just like that, Then
it justifies all your behaviors against people that
you live in their midst, some of you.
That's the real the truth of the matter,
isn't it?
Take up arms against them, go against the
contracts, treat them like this, and do and
then you expect no response? Of course, you're
gonna have a response,
swift response at that. And there was
one.
So that is
because the question is that, they all say,
well,
why is there a trend?
And
I see the trend is not we're sorry
to say, I can bring you trends of
Jewish entitlement
leading violence in history. I can show you
those trends as well. So why did you
choose those trends and not those trends?
No. I mean, let's be honest about it.
I can show you trends of people saying,
well, they're they're dealing with us like this,
like we're 2nd class or whatever.
Because the thing is, sorry to say,
it takes 2 to tango.
It does. Sorry to say.
It's not with
oppressed victim victim cards run out,
in minus.
You need to go and get a loan
of your victim card. It's finished.
Oh, this and oppress all the time and
oppress, oppress, oppress.
No. There's also mistakes
that we need to own up to, my
friend.
So basically,
there's another controversy
since we're on one controversy. We'll go to
the next one in quick succession.
This one is less controversial from
the outside perspective, but more so inter Muslim
perspective
Where it was the Hassan al Binthebibit,
story
and there's this whole thing about some of
the sahabis calling him a coward and this
and that. And I was listening to one
of the seros in English as well to
see.
And the and the guy was going into
great detail about justifying this position, frankly.
I was very surprised.
You know that this Hassan Befebat is, he's
more of an artistic person
and they're more of a creative guy.
And so therefore,
honey, he wasn't he wasn't about that life.
Now I wanted to see what hadith was
And this hadith of I don't know if
which is Sophia this is,
but this,
is this Sophia been to Hayshia? No. Sophia,
the aunt of the prophet of SAW. Oh,
okay. The mother of Zubair Blamwan. Oh, I
see. I see. So this is a story
I came across which basically they were all
in this probably this building and this guy
was this,
this Jewish guy was down there trying to
create mischief
and she told them to go and fight
him and he said that you know I'm
not about that. This is the hadith. He
goes, you know, I'm not gonna do that.
So she went down herself, Sophia,
and she got like a pillar and finished
him off.
I mean,
so the so
some say, well, this shows you that he
was a coward.
And this is a hobby. I mean, calling
him a coward is a very bad man
is number 1.
Number 2,
this Hadith is weak.
And number 3, he's not saying I'm scared
of him. The hadith itself doesn't I looked
at it a few times. It doesn't say
I was scared of him. It just says,
you know, I'm not I don't wanna do
this or I don't, you know, I wouldn't
do it like that. So maybe it was
a strategy of war. Maybe he he don't
want to engage in that manner, that crude
and uncouth manner, getting the the pillar and
hitting. Maybe he didn't
you know what I mean? So there's so
many,
and,
explanations. There's no need to go that far
and say, well, there's some people that are
cowards and some Sahawis are cowards and some
of them.
This is, bad manners. And in fact, I
came across even Taymiyyah's
statement
which is,
he basically says anyone who says that it's
it's like sub it's like, attacking the
the the Sahabis actually to say something like
that.
Eventually, even if it's it's true, it's
backbiting.
Yes. Because, the rule applies.
And let's say for sake of argument that
that is the case.
So you shouldn't mention it unless there is,
an apparent,
benefit out of it.
So what benefit, comes out of slandering
a companion of the and
mentioning that alone without anything, just mentioning?
He's Yani.
He's your brother in Islam, so the rule
of backbiting applies
in that situation.
Absolutely. I think that's a very good point,
you
know. And this hadith, maybe we should do
a quick thing where you look at this
hadith and summarize it. I'll give you guys
3 to 5 minutes. It's a quite a
long hadith.
This one, the one after it and then
tell us what the takeaway points are.
You can speak to the person next to
you, give you 5 minutes and then come
back. It's about the hunger and the pain
that the prophet and the companions felt
like we probably do now because we're fasting
as well.
At,
in that situation in. So let's spend about
5 minutes thinking about these hadiths, read it,
and, speak to the person.
Okay. So tell me, what you've picked up
from those, hadiths.
There's there's 2 miracles that happened. Yes.
First of all, that in the state of
anger sorry. In the state of hunger,
the prophet managed to feed, where he
disintegrated a huge rock,
while he had stones tied to his stomach.
Mhmm. And also the the miracle of the,
the food,
where their food was limited. And one of
the Sahabis
couldn't take seeing the prophet in in a
state of hunger. Yeah. And he managed to
to go home and prepare a limited amount
of food,
and that amount of food, because of the,
the prophet started distributing it and arranged it
in such a way that he was able
to feed the whole,
yeah, the lots of people from from a
limited amount.
The food, not only did it, not run
out, there was some left over. Wow. Well,
hopefully, that happens today when we are free
as well.
Yes. I think that's a very very concise
and very brief,
summary.
Excellent. Let's
move on. And this thing about the prophet
of salam tying the rocks to his stomach
and that was, a way that it could
trick the body into thinking there was something
inside the stomach, which there isn't. It shows
you
the intensity of the hunger in question,
and there's another miracle. I mean, this is
probably the thing in terms of miraculous that
really
stands out. And if in fact,
who wants to,
read this out?
This hadith.
The one highlighted. Yeah. Go on.
He sallallahu alaihi wa sallam struck the rock
three times, and each time he sallallahu alaihi
wa sallam would strike it, a bright light
would spark.
And in another
narration, it was like a light in the
middle of a dark night.
This is evidence that the 3 sparks came
up with each strike.
He
took the spade and struck the rock uttering
Allahu Akbar.
God is great.
The keys of ancient Syria are granted to
me. I swear by Allah. I can see
it I can see its palaces at the
moment.
On the second straight, he, sallallahu alaihi wasallam,
said,
Persia is granted to me I swear by
Allah I can now see the White Palace
of
Madain
Madain, yeah. Madain, yeah. On the 3rd strike
he said,
Allahu Akbar,
I have been given the keys of Yemen.
I swear by Allah I can see the
gates of San'a
while I am in my place.
Okay. Excellent. Beautiful. And,
this person says this is,
this hadith was realized.
Number 1, ibn Sa'ad mentions that our Al
Khattab, he conquered the entire entirety of Iraq
and Azerbaijan, Al Basra, Persia
and ancient Syria.
Al Bakr, he obviously conquered Persia as well.
And then you have,
Waitham bin Jabal who was sent by the
prophet to rule over Yemen.
Then.
Is it? How do you say that,
took over it until Fa'ruz killed him during
the last period of the reign of the
prophet. So this is the realization of the
particular hadith.
I find this to be one of the
most compelling evidences
for the,
truth
of the prophet Muhammadu alaihassalam.
Barnaby Rogerson,
who was a great historian
in his own right, he said this, and
I'll never forget this quotation. It's a very
powerful
quotation. He said the similitude
of the prophet and his companions taken over
the Persian Empire and the Roman Empire is
like the similitude
of the Eskimos
taken over Russia and America.
We're talking about a small
group of people. And not just that, we
are talking about a small group of people
in the most desperate situation
while they are hungry.
Most people will look at this and say
this is not optimism at this stage. This
is delusion.
Had this not
materialized,
this would have been branded as a kind
of delusion.
But because it has
been materialized,
one can only say it's a kind of
prediction, the like of which we have never
seen since then.
So this is, interesting. I came across another
weird story,
and this is a story of a person
who is called Al Ahmaq Al Mutah.
Well, it's not his real name, is it?
But Al Ahmak means the idiot, the fool,
the stupid one, and Mutah, the one who
has obeyed
despite this.
And this story,
this man came into the prophet's house,
and he pointed at Aisha. And this is,
as we said before, before hijab was actually
revealed.
And he said who is this pink woman?
It's a reddish woman because her skin tone
was
that way you can see the the redness
of her skin.
And this is before obviously hijab or nakaba
any that was Fard. So he could see
what she looked like
and then he just said her name is
Aisha Bint Abu Bakr.
So this fool,
Allahmakr Motta
proceeded to saying well I have some of
my wives I can give you a wife
instead of this one.
What kind of thing is this I mean?
What kind of youth is this anyways? I'm
kind of full is this.
This particular munafaq
who said that.
And the prophet just kind of, according to
this hadith, wore off a duck's back, didn't
respond. However, this hadith
is weak
frankly and it shouldn't be repeated because
it's
a it's a weird story
and we don't know exactly,
you know,
what to make of such such a story
like this. So I would rather expand
the story fully.
The battle itself of Al Hazab,
despite being a massive army around 10,000 people,
only a few could get through the trench,
as we mentioned before.
Story of Ali ibn Abi Talib was Amr
ibn Abi Wud. This guy, Amr Amr ibn
Abi Wud,
is Abdulwud? I don't know.
Yeah. So it's, Amr ibn Abdulwud.
This particular guy came in,
and he said, who's gonna fight? Who's gonna
fight? Me.
And
Arab Abu Talib stood up and said I
wanna fight. And then even the prophet he
said according to this narration he said
he is Amr ibn Abdul Wood. Be beware.
You're dealing with someone. It's not a joke.
Like, you know, these guys who are on
the field record, you know. And if you
lose, it's not just a matter of losing.
It's a matter of dying, you know.
And some narrations even said that the prophet
was so afraid
for the life of Ali that he he
didn't wanna watch it. He didn't wanna watch
this whole this because you're not in control,
you know, at this point. So he he
walked away,
and Ali engaged with him and he slit
his throat and finished him in a very,
decisive manner.
And you also have other stories like Nafalib
Nih Abdullah
versus Zubair ibn Ab, and Awam.
And then he also finished him with one
very decisive blow. 1 person came to
and he said to him,
oh, that you got a really good sword.
He says, not the sword, but it's the
one who is yielding the sword.
He's the one.
And the and the tragedy from this hazaab
was.
And he died from an arrow, but he
was called, and we'll talk about this in
the beginning of the next session a little
bit more,
in the
Banu Qurayra incident,
when the 600 Banu Qurayra
men were killed,
because of their treachery,
They're not laughing anymore.
We'll go to the next one.
And there's a beautiful hadith
which is
after this, this was a turning point really
this, particular
this particular battle
because the prophet he mentions in Bukhane.
So now we will fight them, and they
won't fight. Now we will export we will
go into them. We will fight them.
It's not them that's gonna be fighting us.
So, basically, here
is a it marks a turn point in
the because
they failed their attempt,
and the prophet is saying now is gonna
be an offensive matter. Now we're gonna go
in rather than being always in the back
foot and
defending ourselves.
Is that the last, it's not the last
slide, is it?
Let's see.
This is the last slide
and that is the last slide.
And what a slide to end it with.
That we will be the ones who will
advance and fight rather than being on the
defensive.
This was
a really interesting thing. I think before we
end,
one thing I will say is this.
I wanna ask you guys
in a contemplative manner, how do you connect
the events of Al Hajab with what's going
on now in Gaza?
And then what lessons can we extract that
would make things easier for people in Gaza
and for the Muslims
in general? Maybe we should make this as
a final thing
and then we will end the session Insha'Allah.
So I shall give you 33 to 5
minutes
3 to 5 minutes, and that'll be the
last question.
And then we'll end the session. Shabir, what
do you what would you say?
I would say definitely the
aspect
of prolonged
warfare and prolonged,
prolonged hunger, starvation,
bombardment.
That's definitely something that we're seeing in Gaza
for nearly 5 months now, more than 5
months. Mhmm.
And that was something that the companions and
the prophet had to deal with,
as well.
Especially when you're under siege
and in a large city. So I guess
that's that's probably the biggest
the the biggest thing that I can see
with between,
in Asab and in Gaza. And with that,
we'll conclude.