Mohammed Hijab – Intellectual Seerah #15 Battle of Ahzaab

Mohammed Hijab
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: Transcript ©
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Assalamu alaikum.

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How are you guys doing? And welcome to

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session number 15,

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where we are going to be speaking about

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some very controversial issues this session

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and the next as well because we are

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going to go into the issue of Banu

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Qurayra.

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But first of all, we're gonna set the

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scene with one of the most important battles

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in Islamic history, and that is the battle

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of Lazab.

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And really but the battle of Lazab is

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probably the most closely correlated battle in the

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of the prophet Muhammad salaam

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to the events that are happening now in

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Gaza.

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You'll see why. It's very interesting. The parallels

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are very striking and similar.

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But before we do so, I think we

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should do a quick,

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kind of, recap of

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what happened at the end of the battle

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of Uhud. Who remembers

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what happened at the end of the how

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did the battle end?

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And in particular reference to Abu Sufyan and

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his interaction

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with the prophet Muhammad Sallallahu Alaihi Wasallam of

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Baqir ul Amr.

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He remembers what happened near the end.

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I was in I was in a lesson,

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but I know,

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he was

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taunting

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them because they're now they've moved off to

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the mountains. Mhmm. And they was like, your

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your people have been killed. And Omar said,

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our dead are in heaven, and your dead

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is are in *. Mhmm. But that's the

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only thing I know from Yeah. Yeah. I

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mean,

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that is how it's kind of how it

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ended.

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And

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what we said which was interesting, we we

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gave the analysis of this this guy here

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who who is an orientalist I must must

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add but it's sometimes good to see a

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military professional from

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outside the Islamic tradition giving us

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his, his take. And he said something interesting

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which was if anyone remembers, what did he

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say?

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He remembers what the analysis was.

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It was the

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mindset

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that Abu Sufyan had. It was kind of

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like,

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like, I'm winning this one. I one point

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for me, one point for you kind of

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way of thinking, and he wasn't there to

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kind of

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his way of victory was a bit unorthodox

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from a military perspective. It was kind of

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like a game for him. Mhmm. That was

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See, that's good. So you remember,

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he did say, look, the conceptions of victory,

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Ross Rogers is saying, he says the conceptions

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of victory of Mohammed sallallahu alaihi salam versus

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Abu Sufyan were completely different.

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For Abul Sufyan, the conceptions of victory

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were so it's like a game. Like, you

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win 1, I,

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I win 1 is that is is fine.

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Whereas for the prophet Muhammad alaihis salam,

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there was an ultimate victory

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which the ultimate victory was that the entire

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Arabian Peninsula

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and beyond would become,

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under the rule of Islam. So because he

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had a clearer vision he was able to

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secure a better victory which shows you

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that for in order to be militarily successful,

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one has to have very clear

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vision. What are you trying to accomplish,

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in general? Having said this,

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there were some

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some other

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if you like expeditions

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which

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were interesting and I think we should mention

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them.

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Which is

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the expeditions of

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and Arrojia,

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which this is a particular

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when expedition which happened after Hud. Because after,

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now the Muslims

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to a lot of these tribes looked a

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bit weaker.

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So a lot of them wanted to get

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in on the action, and they wanted to

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see

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if they could do,

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anything.

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Is the place itself

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where the massacre took place, and

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is the name of the well within within

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that place.

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And what happened is

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there was a person called

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who

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tried,

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assassination of the Muslims.

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So

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the prophet told him,

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this man called Abdullah ibn Unais

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to go and kill this guy because he

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was trying to assassinate the Muslim people. So

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the prophet told Abdullah ibn Onis,

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to kill him and he said that the

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sign of you,

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you'll know who he is because you'll be

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terrified of him as soon as you see

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him. He has this aura about him or

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he has this terrifying look. You'll know. So

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this took place

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that, he was killed

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And this was one of the first times

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in Islamic history

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where someone

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was praying, standing up.

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I'm trying to remember the verse in the

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Quran.

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Was it?

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I think this is the verse.

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This is a verse which says

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that

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if you are there's a certain situation

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where you can pray

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either

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walking and standing

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or on a on a hill or on

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some kind of

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an animal,

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you know, riding beast.

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So this was the first time in Islamic

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history where someone prayed

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whilst

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he was

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standing up, basically.

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So there were these 2 tribes

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who pretended to be Muslims,

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and,

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they did this to ambush ambush the Muslims.

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This was a trick.

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So they tried to become Muslims. They tried

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to

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ambush the Muslims. And then

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after that,

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the Muslims

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went in.

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Sorry.

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They were executed, basically, surrendered because of their

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behavior.

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And another thing which took place was, a

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great slaughter of 69 Muslim people who are

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delegates.

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There were delegates to go in

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and spread the message of Islam.

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Majority of them were from Mahal Surfer, which

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as you know was like a place where

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there's poor people there.

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And the person,

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who was meant to give them protection,

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actually made the, a a motion. He went

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against the the word,

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and he killed these 69 Muslims. Now it's

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really interesting. In this particular slaughter,

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more people died here than died in the

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hazzab, the whole of the hazzab,

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actually because only a few people died in

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Hazap. So this slaughter

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that took place,

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more people died here than

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died

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in Hazab.

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And there's this whole story of

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and

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And they were there's a whole story related

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to them that they died,

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as well as. And in fact, one of

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them died and the other 2 didn't wanna

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leave their friend behind, which shows you the

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loyalty.

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And they wanted to stay there and die

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just like their friend died,

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and they they did indeed die. So this

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this is a very important, I think, event.

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I put it in here, maybe I should

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have given it more time.

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But you can do some more

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research on on this particular event yourself.

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It's very, very significant from the point of

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view of how many people died and the

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political relations that took place.

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So the HAZAB, we're going into

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the battle of HAZAB. Now there's different names

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of this, HAZAB, Handak, you know,

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different types of names.

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Hazab literally means the confederates.

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You have different groups,

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and you have chapter 33 of the Quran,

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which is called.

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The has

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means the trenches.

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Right? Because they dug, as you know, trenches

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around in Medina.

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And there's a difference of opinion among the

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scholars as to when Hazab took place.

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Some say it took place on the 4th

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year of hija

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but the majority say actually took place on

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the 5th year of Hijra.

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But we don't need to go into these

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details because quite frankly, they're not important. I

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mean,

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it doesn't really matter,

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from that perspective. Maybe there are few rulings

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or something that

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may be important. For example, the ruling of

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hijab,

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like the woman to put on the hijab.

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Yani, that was

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most scholars say that took place near the

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end of

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the 5th year of Hijra. So it's there's

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relevance from that perspective,

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for instance.

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There was a coalition

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of forces. The this is the reason why

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it's called.

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You had the, you had

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the, and you had the Jews.

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And they teamed up to eliminate the prophet.

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But obviously, the case of the

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is a little bit more sophisticated and we'll

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go into that.

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Who wants to read this,

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Uthman? Can you read the second

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bullet point the party has reached?

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The parties reached the borders of Medina, but

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they were unable to enter it due to

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the presence of the trench,

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so they laid siege to it. The siege

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led to the Muslims being exposed to severe

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to severe harm hardship and hunger.

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The siege lasted for 3 weeks, and the

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affliction

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intense

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the the affliction

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intensified

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for the prophet. May God bless him and

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grant him peace and his companions.

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God almighty described this

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position God almighty described this position.

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Yeah. Don't worry about that. It might be

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a mistake. Yeah. Keep going. This position is

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stated in his saying, when they came to

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you from above and from below you and

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when you when the eyes went astray and

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the hearts reached the throats and you entertained

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suspicious suspicions about God,

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there the believers were tested and shaken with

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a severe earthquake.

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I mean, that's a horrible translation. I don't

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know. Yeah.

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But,

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basically,

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it's

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this is the verse. When the when your

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throat when your hearts reach your throats, Meaning

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you come became terrified.

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This is a figurative

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language.

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And you have these bad thoughts about God.

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And you you start thinking in a hopeless

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way almost.

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Now what's happening here is that there's a

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siege.

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Salman al Farisi

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who many of you will know is

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a

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what is the story of Salman Faricy? Let

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me ask you this.

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Yes. I believe he was,

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he was a Zoroastrian.

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Sure.

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And then

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he fled

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the Persia, Iran. Yep. I think he was

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inclined to kind of the traditional Christian teachings,

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actually. So then he went to seek some,

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and these were the the true Christians. So

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he started off as as you say. His

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his father was like a priest of of

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the Zoroastrian faith, and then he became

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a Christian. He became a Christian in the

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sense of the the the true Christians.

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He became a Christian. I mean, we don't

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know exactly if they're true Christians. I mean,

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he went from the The Burwelling, quote unquote

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is because, like, you had had some of

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these Christians who

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were, deemed to be,

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like, the the the the Christians which aren't

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of the the the ones we see today,

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for example. Potentially. Potentially. Yeah.

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Potentially. We don't know. I mean, to be

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to be honest about that point, I wouldn't

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tell you that they were not Trinitarians. Maybe

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they were Trinitarians.

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But he he became Christian. Mhmm. Okay? But,

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anyway, he he he fled.

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What was he told?

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By the Christian priests?

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To I I believe

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because it's a bit rusty here, but I

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believe it was he was told that there's

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a prophet which was gonna emerge in the

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in the peninsula, then he was in Medina.

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He went he migrated to Medina. Did he

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give him in terms of signs of that

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particular prophet?

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Go on.

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There is a mark on the on the

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back of the prophets. So he told him

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that there were there were gonna be signs

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related to this prophet. Yeah. Yeah. And so

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one of them was the seal of the

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prophets. What else was there?

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We were just talking about it today, actually,

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that he doesn't receive what? He doesn't take

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what? Gifts or charity. No. He does take

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gifts, but he doesn't take charity. Doesn't take

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charity. Right? And what other signs were there?

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What's the area which would in which you

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will inhabit? We mentioned that already. Amount.

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Yes. Date trees. So there'll be there'll be

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lots of,

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date palm

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trees. So he went, he he was a

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slave in fact. Yeah. Right? So tell us

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about that. What happened?

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He was a slave

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and as a slave, he was taken into

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where?

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He's being sold.

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Yeah. Salman fallacy. Yeah. He he was he

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was sold and then he arrived in Madinah.

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Okay. He was Yeah. Good. So and then

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he recognized what?

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He recognized Medina first and foremost.

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So then he went to the prophet and

00:12:46 --> 00:12:47

asked him what? And then he I think

00:12:47 --> 00:12:49

he gave him a gift. Yeah. Yes. He

00:12:49 --> 00:12:51

want to see if he's gonna accept the

00:12:51 --> 00:12:54

gift and not accept the charity. Right? Because

00:12:54 --> 00:12:56

he wants to check this. And then what?

00:12:57 --> 00:12:59

Sign. Check this out. And then he checked

00:12:59 --> 00:13:00

the and then the he knew what he

00:13:00 --> 00:13:02

was doing, so he lowered his yeah. He

00:13:02 --> 00:13:03

let him see. Yeah. Yeah. And then he

00:13:03 --> 00:13:05

became what? And then he can he reverted

00:13:05 --> 00:13:07

to Islam. So he became Muslim because he

00:13:07 --> 00:13:09

realized all the signs were in place now.

00:13:09 --> 00:13:10

Right? And the reason why we're talking about

00:13:10 --> 00:13:12

it is because he had knowledge about trench

00:13:12 --> 00:13:14

warfare. Yeah. He was the one who,

00:13:14 --> 00:13:15

came up with the idea Why did he

00:13:15 --> 00:13:16

have that knowledge?

00:13:17 --> 00:13:19

Because the Persians. Because he was from what

00:13:19 --> 00:13:21

empire? You know? Persian empire.

00:13:21 --> 00:13:23

Which shows you what? Because the the prophet

00:13:23 --> 00:13:25

as soon as this man told us,

00:13:25 --> 00:13:27

No. No. But when when this man who

00:13:27 --> 00:13:30

comes from a Persian background, right, when he

00:13:30 --> 00:13:33

introduced this idea to the prophet, did he

00:13:33 --> 00:13:34

say to him, no. I'm not interested in

00:13:34 --> 00:13:35

foreign cultures or

00:13:36 --> 00:13:38

we're gonna do our own thing or did

00:13:38 --> 00:13:39

he accept the idea?

00:13:40 --> 00:13:42

He accepted the idea because there was value

00:13:42 --> 00:13:43

to it. It it it didn't,

00:13:44 --> 00:13:46

change the foundations of the religion. It actually,

00:13:47 --> 00:13:50

provided benefits to its course. The only this

00:13:50 --> 00:13:52

is a higher Yani, more advanced question for

00:13:52 --> 00:13:55

bonus points. Right? But is this the only

00:13:55 --> 00:13:55

time in Sira

00:13:56 --> 00:13:57

where the prophet Muhammad

00:13:58 --> 00:13:59

accepted something from other cultures?

00:14:00 --> 00:14:01

I believe it was a gift.

00:14:02 --> 00:14:03

It was like a cloak.

00:14:04 --> 00:14:05

No. No. No. I don't mean gifts. I'm

00:14:05 --> 00:14:07

talking about ideas. A coin.

00:14:08 --> 00:14:08

Not coins.

00:14:09 --> 00:14:11

Not necessarily say about the plantation where he

00:14:11 --> 00:14:13

gave a proposition, but turned out not to

00:14:13 --> 00:14:14

be the best and he accepted.

00:14:15 --> 00:14:16

Yeah. But that wasn't necessarily from other cult

00:14:17 --> 00:14:18

other cultures.

00:14:19 --> 00:14:20

And to

00:14:21 --> 00:14:23

Adam. Right? Are you talking about that? That's

00:14:23 --> 00:14:24

that was the Arabs.

00:14:24 --> 00:14:26

I'm talking about from

00:14:28 --> 00:14:29

from other cultures.

00:14:30 --> 00:14:30

Signature,

00:14:31 --> 00:14:31

they signed

00:14:32 --> 00:14:33

his name in a treaty.

00:14:34 --> 00:14:35

Now there there are other examples.

00:14:38 --> 00:14:39

One of them is to do with what?

00:14:41 --> 00:14:43

Medical practices. Let me give you that as

00:14:43 --> 00:14:43

a as a

00:14:44 --> 00:14:46

I was gonna say, sending out,

00:14:47 --> 00:14:47

like,

00:14:48 --> 00:14:49

delegations,

00:14:50 --> 00:14:52

to, like, the king's Okay. No. That that's

00:14:52 --> 00:14:54

not I I mean ideas that come from

00:14:54 --> 00:14:55

other cultures.

00:14:56 --> 00:14:59

Because there's hadith where they there was this

00:14:59 --> 00:15:01

practice where they was it a sheikh? They

00:15:01 --> 00:15:02

they they would have one child after the

00:15:02 --> 00:15:04

other and then No. No. They were,

00:15:06 --> 00:15:07

they had a bit of an issue to

00:15:07 --> 00:15:09

have sexual * with a woman that is

00:15:09 --> 00:15:12

breastfeeding a child. Yes. So the prophet mentioned

00:15:13 --> 00:15:15

I I had the intention to make it

00:15:15 --> 00:15:15

prohibited

00:15:26 --> 00:15:28

I was asking to know, but that's it.

00:15:28 --> 00:15:30

So that's another example. You got the medical

00:15:30 --> 00:15:31

side.

00:15:33 --> 00:15:34

Yeah. That's right. I knew that the sheikh

00:15:34 --> 00:15:35

would always have. Yeah.

00:15:37 --> 00:15:39

Is Salman Farah considered a little bit or

00:15:39 --> 00:15:41

no? Because I know there's the there's a

00:15:41 --> 00:15:42

Oh, no. No.

00:15:42 --> 00:15:43

The the the the Shiites,

00:15:44 --> 00:15:45

say that because,

00:15:46 --> 00:15:48

I cannot I cannot remember what the reason

00:15:48 --> 00:15:50

the reason they give. Because he because the

00:15:50 --> 00:15:52

president endorsed him in a certain way, but

00:15:52 --> 00:15:54

it's certainly not from a biological standpoint. Yeah.

00:15:54 --> 00:15:55

But I remember the

00:15:56 --> 00:15:58

it's actually was this, TV show of Omar

00:15:58 --> 00:16:00

they added in in as well. Is it

00:16:00 --> 00:16:03

Adonai? Something mentioned in Sierra. God just gave

00:16:03 --> 00:16:05

him a type of a type of

00:16:06 --> 00:16:09

Yeah. Honorary Yeah. Status. So he said, Salman.

00:16:10 --> 00:16:12

Yeah. That Salman is within us, but it

00:16:12 --> 00:16:14

doesn't mean in a biological Yeah. Formal sense.

00:16:14 --> 00:16:16

Yeah. Yeah.

00:16:16 --> 00:16:18

Obviously, he's one of the figures that the

00:16:18 --> 00:16:20

Shia really respect. He's, like, one of 5

00:16:20 --> 00:16:22

figures that they they mentioned in his books

00:16:22 --> 00:16:23

and stuff like that.

00:16:23 --> 00:16:26

So Salman fallacy is I know it makes

00:16:26 --> 00:16:29

sense because now, Shi'aism is widespread in Iran.

00:16:29 --> 00:16:30

Yeah.

00:16:30 --> 00:16:31

So he's one of their own. Right? He's

00:16:31 --> 00:16:34

on a nationalistic purposes, you know. He's Iranian

00:16:34 --> 00:16:35

effectively. This is the guy.

00:16:36 --> 00:16:36

But,

00:16:37 --> 00:16:40

so he had this idea. Right? And the

00:16:40 --> 00:16:43

idea was let's dig these trenches

00:16:43 --> 00:16:45

surrounding the Medina. And it was a very

00:16:45 --> 00:16:48

clever idea and it prevented so much warfare.

00:16:49 --> 00:16:51

You'll find that when when the fighting did

00:16:51 --> 00:16:51

actually elapse,

00:16:54 --> 00:16:56

when the fighting was happening, which was very

00:16:56 --> 00:16:58

limited by the way, this was not like

00:16:58 --> 00:16:59

a.

00:16:59 --> 00:17:01

This was limited. They they were trying to

00:17:01 --> 00:17:02

get in. They couldn't even get in.

00:17:03 --> 00:17:05

Haribowitz himself, there's some narrations I found out.

00:17:05 --> 00:17:07

He got in. He did a bit of

00:17:07 --> 00:17:08

sword fighting and he went back out

00:17:09 --> 00:17:10

because he realized this.

00:17:10 --> 00:17:12

It's not actually a good,

00:17:12 --> 00:17:13

place to fight.

00:17:14 --> 00:17:16

And so only a few people died in

00:17:16 --> 00:17:17

this war. Only a few people died. And

00:17:17 --> 00:17:19

there was more mostly skirmishes 1 on 1,

00:17:20 --> 00:17:20

battle.

00:17:22 --> 00:17:24

One very particular one which will cover is

00:17:24 --> 00:17:26

Amrabb Nabi, Abdul Wood.

00:17:27 --> 00:17:29

This, guy who's great.

00:17:32 --> 00:17:34

Yeah. Yeah. He faced Ali.

00:17:35 --> 00:17:37

With this guy and he came in. Invitation

00:17:37 --> 00:17:38

who want to go to Yeah. He wants

00:17:38 --> 00:17:40

to fight. Yeah. He wants an Ali Sadal

00:17:40 --> 00:17:41

deal. I would say I wanna get involved

00:17:41 --> 00:17:42

in this.

00:17:43 --> 00:17:43

Anyway,

00:17:44 --> 00:17:44

so

00:17:45 --> 00:17:47

let's go to the next slide.

00:17:48 --> 00:17:49

Ratafaan

00:17:49 --> 00:17:52

were tribe who were paid money by the,

00:17:52 --> 00:17:53

Banu Qurayza,

00:17:53 --> 00:17:54

and they were basically mercenaries.

00:17:55 --> 00:17:57

Okay. They got involved.

00:17:57 --> 00:17:59

And this verse

00:18:02 --> 00:18:02

is

00:18:05 --> 00:18:07

is that they came to you from above.

00:18:08 --> 00:18:11

Okay? So which means that what this verse

00:18:11 --> 00:18:12

is trying to indicate

00:18:12 --> 00:18:14

is that there were two directions

00:18:15 --> 00:18:17

of attack. Because remember, you got the trenches

00:18:17 --> 00:18:19

around, you got the radina, then you got

00:18:19 --> 00:18:21

the trench the dug up trenches around it.

00:18:21 --> 00:18:23

They're there so that they cannot enter.

00:18:24 --> 00:18:26

But inside now, you have who? You have

00:18:26 --> 00:18:27

Ben Al Quraiza.

00:18:28 --> 00:18:29

And by the way,

00:18:30 --> 00:18:32

when we find out or when the Muslims

00:18:32 --> 00:18:33

find out that

00:18:34 --> 00:18:35

may have,

00:18:36 --> 00:18:38

done not the bat. They may have

00:18:39 --> 00:18:41

have done away with the contract between the

00:18:41 --> 00:18:44

Muslims. Because you know, there's the constitution, the

00:18:44 --> 00:18:44

Medina constitution.

00:18:46 --> 00:18:47

That was a very

00:18:47 --> 00:18:50

scary experience for the Muslim people because digging

00:18:50 --> 00:18:52

the trenches for all these weeks, they probably

00:18:52 --> 00:18:54

dug the trenches for many weeks, 2 weeks,

00:18:54 --> 00:18:55

3 weeks,

00:18:55 --> 00:18:57

maybe even a month, but less probably less

00:18:57 --> 00:18:58

likely.

00:19:00 --> 00:19:01

Was the idea was we're gonna defend ourselves

00:19:01 --> 00:19:02

from the intruders.

00:19:03 --> 00:19:04

But imagine if you know that you have

00:19:04 --> 00:19:05

intruders within,

00:19:06 --> 00:19:08

you have this big tribe of Jewish people

00:19:08 --> 00:19:09

called the

00:19:11 --> 00:19:14

where the question is, have they broken have

00:19:14 --> 00:19:15

they now allied

00:19:16 --> 00:19:16

with,

00:19:17 --> 00:19:19

the enemy, with the and

00:19:19 --> 00:19:20

so on? And if so, this is a

00:19:20 --> 00:19:23

very dangerous position because we're trying to defend

00:19:23 --> 00:19:24

ourselves from the people outside, and now you

00:19:24 --> 00:19:26

have people inside the Medina

00:19:26 --> 00:19:28

trying to kill us as well.

00:19:28 --> 00:19:29

So, of course, this was a point where

00:19:29 --> 00:19:31

we had to find out what's going on.

00:19:32 --> 00:19:32

And,

00:19:33 --> 00:19:35

I came across a particular

00:19:35 --> 00:19:36

hadith

00:19:37 --> 00:19:39

and this shows you the defection and it

00:19:39 --> 00:19:42

shows you also the atmosphere that was in

00:19:42 --> 00:19:42

the air

00:19:43 --> 00:19:44

with Sadib

00:19:44 --> 00:19:45

Nuh-uh,

00:19:46 --> 00:19:48

who would, later sadly die.

00:19:50 --> 00:19:52

And Sadib not,

00:19:54 --> 00:19:55

who's it? Sadib.

00:19:56 --> 00:19:56

Yeah.

00:19:57 --> 00:19:59

So you have 2 both 2

00:19:59 --> 00:20:00

Sadan

00:20:00 --> 00:20:01

and Sadan.

00:20:02 --> 00:20:03

They both they were sent by the prophet

00:20:03 --> 00:20:03

Muhammad

00:20:06 --> 00:20:07

to go and investigate

00:20:07 --> 00:20:09

whether or not the

00:20:10 --> 00:20:11

treaty had been broken.

00:20:12 --> 00:20:13

They both went to investigate

00:20:14 --> 00:20:16

if the treaty or not had been broken

00:20:16 --> 00:20:16

by the

00:20:17 --> 00:20:18

by the.

00:20:20 --> 00:20:20

So the prophet

00:20:21 --> 00:20:21

said, if

00:20:22 --> 00:20:23

it's true

00:20:23 --> 00:20:24

that they have

00:20:25 --> 00:20:26

broken the treaty

00:20:26 --> 00:20:27

for,

00:20:29 --> 00:20:30

or something like this.

00:20:32 --> 00:20:33

Yeah. Yeah.

00:20:35 --> 00:20:37

So make some kind of ishara.

00:20:37 --> 00:20:39

So make some kind of a signal.

00:20:39 --> 00:20:40

Show

00:20:40 --> 00:20:41

do something like

00:20:42 --> 00:20:43

I don't know what this would have been.

00:20:45 --> 00:20:45

Would have been.

00:20:46 --> 00:20:49

Don't mention it bluntly. Yes. So it makes

00:20:49 --> 00:20:51

some kind of something that I understand, but

00:20:51 --> 00:20:54

the people can't understand because he didn't want

00:20:54 --> 00:20:56

the people people to be impacted in a

00:20:56 --> 00:20:59

negative fashion. So if it's not true, they

00:20:59 --> 00:21:02

just announce it for the people. Yes. Because

00:21:02 --> 00:21:02

it will be,

00:21:03 --> 00:21:06

rejoiced. Mhmm. If not, then

00:21:07 --> 00:21:09

just mention it in a certain

00:21:10 --> 00:21:10

way

00:21:11 --> 00:21:14

in a certain way hinted to me.

00:21:14 --> 00:21:16

So I'll understand it. So, eventually, that's what

00:21:16 --> 00:21:17

happened.

00:21:17 --> 00:21:20

Yeah. So when they went to

00:21:21 --> 00:21:21

and discovered,

00:21:22 --> 00:21:23

the matter, Saad bin Obadah

00:21:24 --> 00:21:27

resided to, slandering them, marking them.

00:21:28 --> 00:21:30

What I read on that particular,

00:21:31 --> 00:21:34

testimonial from Nizh hap is that they were

00:21:34 --> 00:21:35

they were very rude.

00:21:36 --> 00:21:38

Yeah. That when when they when they went

00:21:38 --> 00:21:40

there, they found that they were very, abrasive,

00:21:40 --> 00:21:44

very rambunctious Yeah. Swearing. Yeah. And so is

00:21:44 --> 00:21:47

it out there who was sorry? Abu Abad

00:21:47 --> 00:21:49

engaged in that. Yeah. So Abu Abad told

00:21:49 --> 00:21:50

him Told him to calm down. Not condemned

00:21:50 --> 00:21:52

the matter is way severe

00:21:53 --> 00:21:54

than just, It's not about it's not a

00:21:55 --> 00:21:57

swearing match. This is gonna be something more.

00:21:57 --> 00:21:58

So when they came back to the prophet,

00:21:59 --> 00:22:01

Saad al Mu'ad looked at the prophet and

00:22:01 --> 00:22:02

told him, Ra'il with a kwan.

00:22:03 --> 00:22:06

Ra'il the kwan were tribes of Arabs that

00:22:06 --> 00:22:07

killed the 70

00:22:11 --> 00:22:12

The 70. The one that we just mentioned

00:22:12 --> 00:22:14

before. Yeah. So, you know, the prophet they

00:22:14 --> 00:22:16

asked the prophet to deliver

00:22:17 --> 00:22:19

some a group of du'a or group of

00:22:19 --> 00:22:21

people in order to perform dawah. So then

00:22:21 --> 00:22:24

when they approached their tribe, they killed them.

00:22:24 --> 00:22:27

So when they said the the prophet

00:22:28 --> 00:22:29

understood the situation.

00:22:29 --> 00:22:31

Yeah. And then he said,

00:22:31 --> 00:22:34

Abishiro. Right? Yeah. The the prophet stood up

00:22:34 --> 00:22:34

and say

00:22:35 --> 00:22:37

Yeah. Abishiro. So Abshiro meaning rejoice.

00:22:37 --> 00:22:39

And this is something about the prophet Muhammad

00:22:39 --> 00:22:41

SAW Salam. Because, by the way, this would

00:22:41 --> 00:22:42

have been seen as very bad news

00:22:45 --> 00:22:47

that this great tribe of Jewish people in

00:22:47 --> 00:22:49

the Medina who are now inside

00:22:50 --> 00:22:52

have now effectively defected. But not only just

00:22:52 --> 00:22:55

defected, they've defected with an attitude.

00:22:55 --> 00:22:58

They're swearing. They're laughing. They're mocking. They're trying

00:22:58 --> 00:22:59

to humiliate.

00:23:00 --> 00:23:01

They're doing all these kind of things.

00:23:02 --> 00:23:02

So

00:23:03 --> 00:23:04

this would have been seen as a very

00:23:04 --> 00:23:06

negative thing and a very scary thing for

00:23:06 --> 00:23:08

the Muslim people, especially the women and children,

00:23:08 --> 00:23:09

because

00:23:09 --> 00:23:10

this goes back into and if you look

00:23:10 --> 00:23:11

at the

00:23:19 --> 00:23:21

That when the hearts,

00:23:21 --> 00:23:22

reached the throats,

00:23:22 --> 00:23:24

that's how fearful it was for the people

00:23:24 --> 00:23:25

there.

00:23:26 --> 00:23:27

And this shows you, subhanallah, the people living

00:23:27 --> 00:23:28

in the Hazza now.

00:23:29 --> 00:23:31

How they must feel?

00:23:31 --> 00:23:33

Because it's a very similar situation.

00:23:34 --> 00:23:35

Think about it.

00:23:36 --> 00:23:36

There are,

00:23:37 --> 00:23:40

completely locked in Hazah in the same way.

00:23:40 --> 00:23:41

You have

00:23:41 --> 00:23:42

groups from within

00:23:43 --> 00:23:44

the the IDF

00:23:45 --> 00:23:48

attacking, and groups outside the IDF attacking as

00:23:48 --> 00:23:49

well.

00:23:49 --> 00:23:51

Then you have all these the the coalition,

00:23:51 --> 00:23:52

subhanallah.

00:23:53 --> 00:23:55

You have the coalition of the IDF

00:23:55 --> 00:23:58

and the Mushrikites of today.

00:23:59 --> 00:24:02

It's very similar. It's unbelievably similar actually.

00:24:04 --> 00:24:06

It's it's really interestingly similar.

00:24:07 --> 00:24:07

And

00:24:08 --> 00:24:08

peace,

00:24:09 --> 00:24:10

Allah he

00:24:10 --> 00:24:11

mentions

00:24:13 --> 00:24:14

that you had some hesitation

00:24:15 --> 00:24:17

in the way you were thinking about God.

00:24:18 --> 00:24:20

But in another verse in,

00:24:23 --> 00:24:25

Allah mentions that really

00:24:27 --> 00:24:28

that

00:24:40 --> 00:24:41

When they saw the Hazab,

00:24:42 --> 00:24:44

they said this is what Allah and the

00:24:44 --> 00:24:44

messenger

00:24:45 --> 00:24:46

had told us.

00:24:48 --> 00:24:51

And Allah and the messenger spoke the truth.

00:24:54 --> 00:24:55

And this didn't increase him except for in

00:24:55 --> 00:24:56

iman and firmness.

00:24:57 --> 00:24:59

What is this verse talking about? And the

00:24:59 --> 00:25:01

sheikh was doing a lecture before, and I

00:25:01 --> 00:25:03

remember this from just taking it from him.

00:25:04 --> 00:25:05

Basically,

00:25:05 --> 00:25:08

in Surat Al Baqarah, what Allah

00:25:08 --> 00:25:09

mentions.

00:25:09 --> 00:25:12

Surat Al Baqarah, Allah mentions

00:25:29 --> 00:25:30

Very interesting verse.

00:25:31 --> 00:25:32

Allah says in

00:25:33 --> 00:25:34

that do you think that you would just

00:25:34 --> 00:25:35

be left?

00:25:36 --> 00:25:37

And

00:25:37 --> 00:25:39

the affliction of those who came before you

00:25:39 --> 00:25:41

will not also afflict you.

00:25:44 --> 00:25:46

That certainly great affliction and calamity

00:25:47 --> 00:25:47

touched them.

00:25:50 --> 00:25:52

The same terminology is used here, that they

00:25:52 --> 00:25:53

were quaked,

00:25:54 --> 00:25:55

that they were shaken.

00:26:00 --> 00:26:02

Even until the point where the prophet and

00:26:02 --> 00:26:03

those who believed

00:26:04 --> 00:26:05

at that time said, where

00:26:06 --> 00:26:07

is

00:26:07 --> 00:26:09

the victory of god?

00:26:11 --> 00:26:13

That certainly the victory of god is near.

00:26:15 --> 00:26:18

So Allah wanted to test the believers and

00:26:18 --> 00:26:19

bring them to the brink to see how

00:26:19 --> 00:26:21

much faith they had.

00:26:21 --> 00:26:23

Just like Allah is doing the same thing

00:26:23 --> 00:26:24

now in Gaza.

00:26:24 --> 00:26:26

He's bringing everyone to the brink

00:26:26 --> 00:26:28

to see how much faith

00:26:28 --> 00:26:29

that the people have

00:26:30 --> 00:26:30

by

00:26:31 --> 00:26:33

many people dying in this particular thing. More

00:26:33 --> 00:26:35

people dying in this as a percentage in

00:26:35 --> 00:26:37

this Gaza conflict than if you think about

00:26:37 --> 00:26:40

it. I mean, talking about 30,000 women and

00:26:40 --> 00:26:40

children

00:26:41 --> 00:26:42

and, other people.

00:26:42 --> 00:26:45

30,000 people being killed is more

00:26:45 --> 00:26:46

than the equivalent.

00:26:47 --> 00:26:50

So here, obviously, population sizes are much bigger

00:26:50 --> 00:26:50

now

00:26:51 --> 00:26:54

and and so on. But nevertheless, we're we're

00:26:54 --> 00:26:55

we're witnessing

00:26:55 --> 00:26:58

something very significant in human history.

00:27:00 --> 00:27:02

Allah is pushing, and this shows you, this

00:27:02 --> 00:27:04

may be or preamble for the end of

00:27:04 --> 00:27:05

days.

00:27:06 --> 00:27:08

Because it's only really in the beginning of

00:27:08 --> 00:27:09

Islam

00:27:09 --> 00:27:11

where people were pushed to this limit,

00:27:12 --> 00:27:12

yes,

00:27:13 --> 00:27:14

to this level.

00:27:15 --> 00:27:17

Yes. We've had experiences like that

00:27:17 --> 00:27:19

in the medieval period with the Mongols and

00:27:19 --> 00:27:20

certainly with the crusades and all that kind

00:27:20 --> 00:27:23

of thing, But it's usually when something great

00:27:23 --> 00:27:24

is about to happen.

00:27:25 --> 00:27:27

So sometimes when this kind of thing happens,

00:27:27 --> 00:27:28

it can be tamhas,

00:27:28 --> 00:27:30

purification and temp

00:27:30 --> 00:27:31

heat, preparation

00:27:31 --> 00:27:33

for that which is gonna happen next.

00:27:36 --> 00:27:39

So he went back, and the prophet said,

00:27:39 --> 00:27:41

even though this was effectively bad news, the

00:27:41 --> 00:27:42

prophet

00:27:42 --> 00:27:43

was a perpetual

00:27:43 --> 00:27:44

optimist.

00:27:46 --> 00:27:47

And there's no,

00:27:48 --> 00:27:50

wonder why John Hoover wrote this book, Perpetual

00:27:50 --> 00:27:51

Optimism, about,

00:27:52 --> 00:27:53

the theodicy of

00:27:54 --> 00:27:55

perpetual optimism.

00:27:55 --> 00:27:56

He was

00:27:58 --> 00:28:00

a. He used to like optimism.

00:28:00 --> 00:28:01

And if you remember Uhud,

00:28:02 --> 00:28:05

Ahud was, in many ways, a negative event

00:28:05 --> 00:28:08

for Muslim people. Right? Many died. There wasn't

00:28:08 --> 00:28:09

a strategic victory.

00:28:10 --> 00:28:12

But what did he do with the mountain

00:28:12 --> 00:28:12

of?

00:28:13 --> 00:28:15

He said, this is a mountain which

00:28:17 --> 00:28:20

we all we love that, Jabal. We love

00:28:20 --> 00:28:22

that mountain, and it it loves us. So

00:28:22 --> 00:28:25

it's a new framing of the way we

00:28:25 --> 00:28:26

look at our hut now.

00:28:27 --> 00:28:28

It's a new framing.

00:28:29 --> 00:28:30

You don't have to look at things in

00:28:30 --> 00:28:31

a negative way,

00:28:31 --> 00:28:34

and this is exactly the opposite of trait

00:28:34 --> 00:28:34

neuroticism.

00:28:37 --> 00:28:39

Because a neurotic person always looks at things

00:28:39 --> 00:28:40

in a very negative manner.

00:28:41 --> 00:28:44

But this is the optimistic nature of the

00:28:44 --> 00:28:44

prophet

00:28:45 --> 00:28:46

Muhammad. So it's a.

00:28:47 --> 00:28:48

He said rejoice

00:28:49 --> 00:28:52

because he saw the advantage in this because

00:28:52 --> 00:28:54

this was a really a tribe of

00:28:54 --> 00:28:56

people who wanted

00:28:56 --> 00:28:57

to corrupt,

00:28:58 --> 00:28:58

frankly,

00:28:59 --> 00:29:00

Medina at the time,

00:29:01 --> 00:29:04

who were not sharing in the overall vision

00:29:04 --> 00:29:04

of Islam.

00:29:05 --> 00:29:06

They were not at all.

00:29:07 --> 00:29:09

Now that they have become traitors,

00:29:10 --> 00:29:13

then they can easily be expunged from that

00:29:13 --> 00:29:14

particular society.

00:29:16 --> 00:29:18

And the prophet Muhammad would make dua, and

00:29:18 --> 00:29:20

this is what we should be doing now.

00:29:20 --> 00:29:22

And maybe we should even make the same

00:29:22 --> 00:29:24

dua because the dua that he would make,

00:29:24 --> 00:29:24

for example,

00:29:25 --> 00:29:25

this is Bukhari.

00:29:35 --> 00:29:36

For example,

00:29:36 --> 00:29:37

that,

00:29:37 --> 00:29:38

oh, Allah,

00:29:38 --> 00:29:40

the one who sent down the book

00:29:41 --> 00:29:43

and the one who is quick

00:29:44 --> 00:29:44

to recompense

00:29:47 --> 00:29:48

destroy the confederates,

00:29:49 --> 00:29:51

the people who have come to attack,

00:29:52 --> 00:29:53

and and quake them.

00:29:55 --> 00:29:57

So which shows you in situations like these,

00:29:57 --> 00:29:58

there's and

00:29:58 --> 00:30:00

there's a and both of them have to

00:30:00 --> 00:30:01

be put in place.

00:30:02 --> 00:30:04

Like digging the trenches, preparing for war,

00:30:05 --> 00:30:06

that is that

00:30:08 --> 00:30:10

tie the camel and then have reliance on

00:30:10 --> 00:30:11

God.

00:30:11 --> 00:30:12

And the prophet

00:30:12 --> 00:30:14

would do both to the best,

00:30:15 --> 00:30:15

level.

00:30:17 --> 00:30:18

Now,

00:30:18 --> 00:30:19

the question is,

00:30:21 --> 00:30:23

this is the 3rd Jewish tribe we've spoken

00:30:23 --> 00:30:24

about in this

00:30:25 --> 00:30:25

particular

00:30:26 --> 00:30:27

session.

00:30:28 --> 00:30:30

You had Bernal Adir. You had the other

00:30:30 --> 00:30:31

one, was it called?

00:30:32 --> 00:30:33

Khanuka.

00:30:33 --> 00:30:35

And now you have Banu Quraydha. These three

00:30:35 --> 00:30:38

particular tribes that had interaction with.

00:30:39 --> 00:30:42

The first ones were expelled because they tried

00:30:42 --> 00:30:44

to assassinate the prophet. The second one, also,

00:30:44 --> 00:30:45

they were doing

00:30:46 --> 00:30:47

naughty stuff

00:30:48 --> 00:30:49

in the marketplaces and they had to be

00:30:49 --> 00:30:50

dealt with accordingly.

00:30:52 --> 00:30:55

Now you have a group of people that

00:30:55 --> 00:30:56

that we are in a state of war.

00:30:57 --> 00:30:59

The Muslim people at that particular time were

00:30:59 --> 00:31:00

in a state of war

00:31:00 --> 00:31:01

and they

00:31:02 --> 00:31:04

are breaking their allegiance. To the point where,

00:31:04 --> 00:31:05

by the way, I was looking at some

00:31:05 --> 00:31:07

of the works of the orientalist because I

00:31:07 --> 00:31:09

wanted to see how they understand this.

00:31:10 --> 00:31:11

Orientalist Muslims

00:31:12 --> 00:31:15

or non Muslim writers of Islam agree

00:31:15 --> 00:31:17

for the most part. Although there is some

00:31:17 --> 00:31:18

controversy.

00:31:18 --> 00:31:20

For the most part they agreed that there

00:31:20 --> 00:31:21

was treachery to

00:31:23 --> 00:31:23

the,

00:31:24 --> 00:31:25

that,

00:31:25 --> 00:31:26

the pact.

00:31:26 --> 00:31:29

So Karen Armstrong mentions, for example, in her

00:31:29 --> 00:31:32

short introduction to Islam, she's more favorable, you

00:31:32 --> 00:31:34

could say, than most others. So you could

00:31:34 --> 00:31:35

say that's not a surprise.

00:31:36 --> 00:31:38

But you have people like Montgomery Watt

00:31:39 --> 00:31:40

who used to write for the encyclopedia of

00:31:40 --> 00:31:41

Islam.

00:31:41 --> 00:31:43

Now the encyclopedia of Islam

00:31:44 --> 00:31:45

now has transformed into being

00:31:46 --> 00:31:49

which is effectively the most authoritative non Muslim,

00:31:50 --> 00:31:51

academic

00:31:52 --> 00:31:52

encyclopedia

00:31:53 --> 00:31:55

about Islam in the world, peer reviewed.

00:31:56 --> 00:31:59

And I think Montgomery Watt died somewhere

00:31:59 --> 00:32:01

about 60 years ago, so he's a classic

00:32:01 --> 00:32:02

orientalist.

00:32:03 --> 00:32:04

Many orientalists

00:32:04 --> 00:32:05

like Montgomery

00:32:06 --> 00:32:07

would say clearly

00:32:08 --> 00:32:09

that there was a pact and that that

00:32:09 --> 00:32:10

was

00:32:11 --> 00:32:12

it was broken

00:32:13 --> 00:32:15

on the on the side of this particular

00:32:15 --> 00:32:16

tribe, Ben Uquraydah.

00:32:18 --> 00:32:20

And therefore the action that was taken among

00:32:20 --> 00:32:21

the men of those tribe

00:32:22 --> 00:32:23

of the slaughtering of the 66100

00:32:24 --> 00:32:26

to 900 men, we don't know exactly is

00:32:26 --> 00:32:28

it 6, 700, 800, 900, maybe a 1000,

00:32:28 --> 00:32:29

a lot of Arab. Even if it was

00:32:29 --> 00:32:32

2,000 or 10,000, it wouldn't have been a

00:32:32 --> 00:32:33

problem for me

00:32:33 --> 00:32:34

because it's the same principle.

00:32:36 --> 00:32:37

It's the same principle.

00:32:37 --> 00:32:40

You wanted to go to war, didn't you?

00:32:40 --> 00:32:43

The moment you declare war in a medieval

00:32:43 --> 00:32:45

period and you're laughing and mocking and humiliating

00:32:46 --> 00:32:47

and these delegates have come

00:32:48 --> 00:32:50

and you're being protected by the Muslims,

00:32:50 --> 00:32:52

what's the what's the issue if you are

00:32:52 --> 00:32:54

eliminated and terminated and liquidated?

00:32:55 --> 00:32:55

In fact,

00:32:56 --> 00:32:58

such a thing such liquidation is

00:32:59 --> 00:33:01

does not require any level

00:33:02 --> 00:33:02

of justification.

00:33:04 --> 00:33:06

And whenever we come to this, and any

00:33:06 --> 00:33:09

Sierra person who's reading it, especially in English

00:33:09 --> 00:33:11

speaking world, will have to spend 20 or

00:33:11 --> 00:33:12

30 minutes

00:33:12 --> 00:33:14

justifying and this and that. Now we can

00:33:14 --> 00:33:15

explain.

00:33:17 --> 00:33:19

But then the question remains, why is it

00:33:19 --> 00:33:20

that we find a trend

00:33:21 --> 00:33:23

with those particular Jewish tribes,

00:33:25 --> 00:33:27

that were acting in this malicious and malignant

00:33:27 --> 00:33:29

manner? So I'm gonna give you some references,

00:33:29 --> 00:33:31

which I find interesting.

00:33:33 --> 00:33:35

The most prominent rabbi, and this is something

00:33:35 --> 00:33:37

I picked out of Daniel

00:33:37 --> 00:33:39

who had tweeted this and I checked it

00:33:39 --> 00:33:39

myself.

00:33:40 --> 00:33:43

The most prominent rabbi of the 20th century,

00:33:44 --> 00:33:45

Mehanim

00:33:46 --> 00:33:46

Shneisen,

00:33:48 --> 00:33:50

famously said that the entire world and everything

00:33:50 --> 00:33:52

in it was created for the purpose of

00:33:52 --> 00:33:53

serving Jews.

00:33:54 --> 00:33:55

Imagine having that belief.

00:33:57 --> 00:33:59

Imagine if you believe that entitlement.

00:34:00 --> 00:34:01

Okay. Where you believe,

00:34:02 --> 00:34:04

and there are Jewish people

00:34:05 --> 00:34:08

who practice Judaism who have this belief.

00:34:08 --> 00:34:10

He's one of them. He's one of the

00:34:10 --> 00:34:10

most prolific

00:34:11 --> 00:34:13

rabbis and scholars in the world.

00:34:14 --> 00:34:16

And he says that the purpose of the

00:34:16 --> 00:34:16

Goyim

00:34:17 --> 00:34:18

or the Gentiles or whatever

00:34:19 --> 00:34:21

other pejorative term you want to use

00:34:22 --> 00:34:23

with the non Jews is

00:34:23 --> 00:34:24

that their servant

00:34:25 --> 00:34:25

serve us.

00:34:26 --> 00:34:28

Imagine if you believe in this.

00:34:31 --> 00:34:32

Imagine that belief.

00:34:35 --> 00:34:36

Yeah.

00:34:37 --> 00:34:38

Yeah. Yeah.

00:34:40 --> 00:34:42

So so look at what he says. He

00:34:42 --> 00:34:42

continues.

00:34:43 --> 00:34:46

A Jew was not created as a means

00:34:46 --> 00:34:48

for for some other people

00:34:48 --> 00:34:50

or from some other purpose.

00:34:50 --> 00:34:53

He himself is the purpose since the substance

00:34:53 --> 00:34:55

of all divine emanations

00:34:56 --> 00:34:58

was created only to serve the Jews.

00:34:59 --> 00:35:01

In the beginning, God created the heavens and

00:35:01 --> 00:35:04

the earth. Means that the heavens and the

00:35:04 --> 00:35:06

earth were created for the sake of the

00:35:06 --> 00:35:06

Jews

00:35:08 --> 00:35:10

who are called the beginning. In fact, that

00:35:10 --> 00:35:11

here in the beginning, Annie,

00:35:11 --> 00:35:12

is the is the Jew.

00:35:13 --> 00:35:14

This means everything.

00:35:16 --> 00:35:19

Vanity compared to the Jew. The important things

00:35:19 --> 00:35:21

are Jews are the Jews because they do

00:35:21 --> 00:35:23

not exist for any other aim. They themselves

00:35:23 --> 00:35:25

are the divine aim.

00:35:25 --> 00:35:26

Yeah. And it's just them being there is

00:35:26 --> 00:35:29

enough. They've fulfilled their purpose. That's why Allah,

00:35:29 --> 00:35:31

he challenges this notion.

00:35:31 --> 00:35:31

SubhanAllah.

00:35:32 --> 00:35:35

Yeah. And he Allah in the Quran, he

00:35:35 --> 00:35:36

challenges this,

00:35:36 --> 00:35:37

where he

00:35:37 --> 00:35:38

says

00:35:39 --> 00:35:40

that if you believe

00:35:41 --> 00:35:42

that you are

00:35:47 --> 00:35:49

If you believe that you are

00:35:50 --> 00:35:52

you are the allies of God.

00:35:55 --> 00:35:56

Aside from the people.

00:35:57 --> 00:35:59

Meaning, you believe you are you are,

00:36:01 --> 00:36:03

allied to God in a way that the

00:36:03 --> 00:36:04

rest of the people are not.

00:36:05 --> 00:36:06

So why don't you if you really believe

00:36:06 --> 00:36:09

this what's your name? What's his name again?

00:36:10 --> 00:36:11

Schneerson.

00:36:11 --> 00:36:12

Yeah. If Schneerson,

00:36:13 --> 00:36:14

one of the most prominent

00:36:15 --> 00:36:15

Jewish

00:36:16 --> 00:36:18

theologians of the 20th century believes in this,

00:36:19 --> 00:36:20

What are you doing in this world where

00:36:20 --> 00:36:22

there's pain and there's misery and there's hunger

00:36:22 --> 00:36:24

and there's thirst and there's a just slit

00:36:24 --> 00:36:25

your wrist. Just die.

00:36:27 --> 00:36:29

Just wish to die. At least wish to

00:36:29 --> 00:36:30

die because if

00:36:30 --> 00:36:31

being here

00:36:32 --> 00:36:34

serves no purpose, it's pain. You can be

00:36:34 --> 00:36:35

in the afterlife. You can be rejoicing in

00:36:35 --> 00:36:37

the after life. Enjoy it.

00:36:38 --> 00:36:39

So why are you what are you doing

00:36:39 --> 00:36:40

here? It's dunya.

00:36:41 --> 00:36:43

Do you really believe in

00:36:44 --> 00:36:45

that? They will never

00:36:48 --> 00:36:49

actually

00:36:50 --> 00:36:52

hope for this because of what their hands

00:36:52 --> 00:36:54

have put forth. You know, this shows you

00:36:54 --> 00:36:56

something very interesting about psych the psychology.

00:36:58 --> 00:37:00

Allah is criticizing the psychological

00:37:02 --> 00:37:04

state of mind of those Jews who have

00:37:04 --> 00:37:05

accepted this entitlement

00:37:06 --> 00:37:06

theology.

00:37:07 --> 00:37:09

What is he saying? He's saying you don't

00:37:09 --> 00:37:11

really believe you're entitled in the way that

00:37:11 --> 00:37:14

you're saying you do. Because if you did,

00:37:15 --> 00:37:17

why is it that you feel guilty for

00:37:17 --> 00:37:18

what you have done?

00:37:19 --> 00:37:21

Like, what you've actually put forward, you've done

00:37:21 --> 00:37:23

you've done mistakes. Every woman being does mistakes

00:37:23 --> 00:37:23

and sins.

00:37:24 --> 00:37:26

Do you feel guilty for the sins you've

00:37:26 --> 00:37:27

committed? Yes. You

00:37:28 --> 00:37:29

do. You're an imposter.

00:37:30 --> 00:37:31

You are an imposter.

00:37:32 --> 00:37:33

Entitlement

00:37:33 --> 00:37:34

imposter.

00:37:35 --> 00:37:37

That's what it is. For those

00:37:38 --> 00:37:40

entitlement Jews I'm not talking about all Jews,

00:37:40 --> 00:37:41

of course.

00:37:41 --> 00:37:42

That would be anti

00:37:43 --> 00:37:44

semitic. That would be wrong.

00:37:44 --> 00:37:47

I'm talking about those entitlement Jews like this.

00:37:47 --> 00:37:48

What's his name?

00:37:51 --> 00:37:51

Schneerson.

00:37:53 --> 00:37:55

By the way, Netanyahu

00:37:55 --> 00:37:57

said about this Schneerson, he said he

00:37:58 --> 00:37:59

is a man of great words. Let me

00:37:59 --> 00:38:01

see if it's in the next slide.

00:38:03 --> 00:38:04

He really be you know, he

00:38:05 --> 00:38:06

Slide off. As a slide off. What did

00:38:06 --> 00:38:07

he say? Yes.

00:38:08 --> 00:38:09

He he said the Jewish people have lost

00:38:09 --> 00:38:11

one of the wisest men of this generation.

00:38:14 --> 00:38:15

You see?

00:38:15 --> 00:38:16

But look at this one.

00:38:17 --> 00:38:19

Now this is about this guy, I think.

00:38:19 --> 00:38:23

Rabbi Oveda Yousef, another entitlement Jew, entitlement Jew,

00:38:24 --> 00:38:26

a prominent Torah stage, a Torah

00:38:26 --> 00:38:27

stage

00:38:28 --> 00:38:30

on the interpretation of Talmud who served as

00:38:30 --> 00:38:32

chief rabbi of Israel.

00:38:32 --> 00:38:34

The per the sole purpose of the Goy

00:38:34 --> 00:38:36

is to serve the Jews. Once again, this

00:38:36 --> 00:38:38

is Yani, is this is this something?

00:38:39 --> 00:38:41

I say, Yani, should we not should we

00:38:41 --> 00:38:43

should we not discuss? Should we not discuss

00:38:43 --> 00:38:46

this? Because the thing is, you'll realize that

00:38:46 --> 00:38:47

if you bring these things from Talmud,

00:38:48 --> 00:38:49

you bring these,

00:38:49 --> 00:38:51

these things, they'll say this fabricate. They'll do

00:38:51 --> 00:38:53

the same thing as what we do with.

00:38:53 --> 00:38:55

This one's fabricated inauthentic blah blah blah.

00:38:56 --> 00:38:57

I'm saying put that to the side now.

00:38:57 --> 00:38:59

You have your chief authorities

00:38:59 --> 00:39:01

and some of the greatest men of your

00:39:01 --> 00:39:01

generation

00:39:02 --> 00:39:04

interpreting Talmud in a manner

00:39:04 --> 00:39:05

which says

00:39:05 --> 00:39:07

that we, the non Jews, because of our

00:39:07 --> 00:39:09

blood, because of our race, because of our

00:39:09 --> 00:39:10

ethnicity,

00:39:11 --> 00:39:13

our purpose is to serve you and to

00:39:13 --> 00:39:14

be your slaves,

00:39:15 --> 00:39:16

to be your servants.

00:39:17 --> 00:39:18

That is the entitlement

00:39:18 --> 00:39:19

complex

00:39:19 --> 00:39:20

that theological

00:39:21 --> 00:39:22

that brand of theological Judaism

00:39:23 --> 00:39:25

carries. And that brand of theological Judaism

00:39:26 --> 00:39:27

is the brand

00:39:27 --> 00:39:29

that the prophet was dealing with. Because it's

00:39:29 --> 00:39:30

mentioned in the Quran.

00:39:31 --> 00:39:33

The same kind of beliefs and systems itself

00:39:33 --> 00:39:34

is mentioned in the Quran.

00:39:35 --> 00:39:36

So don't ask you, oh, it's not just

00:39:36 --> 00:39:38

about Zionism. It's not just about that. It

00:39:38 --> 00:39:40

is also about Judaism itself.

00:39:40 --> 00:39:42

It's just the truth. That's why you have

00:39:42 --> 00:39:44

all these problems because of entitlement

00:39:45 --> 00:39:46

Judaism theology.

00:39:47 --> 00:39:49

It's not just entitlement Zionist theology.

00:39:50 --> 00:39:53

Because what came before what Zionism was a

00:39:53 --> 00:39:54

19th century project.

00:39:54 --> 00:39:56

Judaism has been around for

00:39:56 --> 00:39:58

years, and it's those interpretations

00:39:58 --> 00:40:00

of entitlement theology Judaism,

00:40:01 --> 00:40:03

which clearly create all the problems.

00:40:04 --> 00:40:06

If you have people in your area thinking

00:40:06 --> 00:40:08

they're the best, the gangsters, that's the gangster

00:40:08 --> 00:40:09

mentality, postcode wars.

00:40:10 --> 00:40:11

What are you gonna do? Fight me now

00:40:11 --> 00:40:14

because you're gonna put me under your subjugation?

00:40:15 --> 00:40:15

No.

00:40:16 --> 00:40:17

So

00:40:17 --> 00:40:19

if you do think that you're better than

00:40:19 --> 00:40:21

me on the basis of ethnicity and race,

00:40:22 --> 00:40:24

surely then, you don't care whether you wanna

00:40:24 --> 00:40:25

keep your word

00:40:25 --> 00:40:26

or not keep your word.

00:40:27 --> 00:40:28

Let's be honest about it.

00:40:29 --> 00:40:31

Things like interest. We already know the halakic

00:40:31 --> 00:40:33

law laws above that. Put that to the

00:40:33 --> 00:40:35

side, the the due no due distinction. But

00:40:35 --> 00:40:37

not even keeping your word and your promises,

00:40:38 --> 00:40:41

even basic things. Now you can even interpret

00:40:41 --> 00:40:44

some of these entitlement Jewish theology, Zionists of

00:40:44 --> 00:40:46

the day. Why is it that they own

00:40:46 --> 00:40:46

*?

00:40:48 --> 00:40:49

Why is it that they own this one

00:40:49 --> 00:40:51

and that one? Why? You're a Jew. You're

00:40:51 --> 00:40:54

not meant to believe in, * and alcohol.

00:40:54 --> 00:40:56

Maybe alcohol, they do drink it. But *

00:40:56 --> 00:40:58

in this one and that one.

00:40:58 --> 00:40:59

Why is it we find these rabbis in

00:40:59 --> 00:41:02

this place? This entitlement Jewish theology rabbis.

00:41:03 --> 00:41:05

Shmole himself. Why is he

00:41:06 --> 00:41:08

selling unholy? Why is he smelling selling this

00:41:08 --> 00:41:09

stuff?

00:41:10 --> 00:41:11

Why? It's because

00:41:11 --> 00:41:13

maybe it's a this is for the goi.

00:41:14 --> 00:41:16

Let them. Sorry to say. If that's the

00:41:16 --> 00:41:18

don't think we don't know. Don't think we

00:41:18 --> 00:41:21

don't know, brother. We know exactly how you

00:41:21 --> 00:41:22

guys are thinking.

00:41:23 --> 00:41:24

Well, I see you guys, I'm talking about

00:41:24 --> 00:41:26

the entitlement theology Jews.

00:41:27 --> 00:41:30

The entitlement theology Jews. Call me anti Semitic.

00:41:30 --> 00:41:31

I'm gonna call it out.

00:41:32 --> 00:41:34

Oh, he's just, what do you mean? I'm

00:41:34 --> 00:41:35

not allowed to,

00:41:36 --> 00:41:39

criticize another religion. So you can criticize Islam,

00:41:39 --> 00:41:42

and you could criticize nationalism, and you could

00:41:42 --> 00:41:44

criticize Muslims, you criticize the world, but you're

00:41:44 --> 00:41:45

not someone cannot criticize your religion like this.

00:41:45 --> 00:41:46

I criticize

00:41:46 --> 00:41:48

it, criticize it because, you know, it leads

00:41:48 --> 00:41:49

to death and destruction.

00:41:50 --> 00:41:50

And

00:41:55 --> 00:41:55

now

00:41:56 --> 00:41:58

we go to the next slide.

00:41:59 --> 00:42:02

Another thing is that there's peer reviewed work

00:42:02 --> 00:42:02

on this.

00:42:03 --> 00:42:05

There really is. So for example, I came

00:42:05 --> 00:42:08

across one. Because the distinction between Gentiles and

00:42:08 --> 00:42:08

Israelite

00:42:09 --> 00:42:11

in the Pentateuch is mortal. It is,

00:42:12 --> 00:42:12

impermanent.

00:42:13 --> 00:42:15

And Gentiles who renounce idolatry and immorality

00:42:16 --> 00:42:16

may reside

00:42:17 --> 00:42:19

within the community, intermarry, and assimilate to a

00:42:19 --> 00:42:21

high degree. But in the period of the

00:42:21 --> 00:42:23

restoration, Gentiles' access

00:42:24 --> 00:42:27

to Jewish identity is denied by Ezra who

00:42:27 --> 00:42:28

posits the intrinsic holiness

00:42:29 --> 00:42:29

and genealogical

00:42:30 --> 00:42:31

purity of all Israelites.

00:42:32 --> 00:42:34

So this is clearly this the reason I

00:42:34 --> 00:42:35

brought this to your attention is to show

00:42:35 --> 00:42:37

you this is not a modern, phenomena. This

00:42:37 --> 00:42:39

has been going on for since the restoration

00:42:39 --> 00:42:40

times.

00:42:40 --> 00:42:42

It's not as some 20th century guys, a

00:42:42 --> 00:42:42

modern phenomena.

00:42:43 --> 00:42:45

There's peer reviewed work which shows you this

00:42:45 --> 00:42:47

entitlement Jewish theology.

00:42:48 --> 00:42:49

The racist.

00:42:49 --> 00:42:52

The racist theology of entitlement Judaism. It's race

00:42:52 --> 00:42:54

that is the definition of racism, my friend.

00:42:54 --> 00:42:56

Preference of one race over another. You're a

00:42:56 --> 00:42:57

racist.

00:42:58 --> 00:42:59

So because you're a racist,

00:43:00 --> 00:43:02

in the same way as people are racist

00:43:02 --> 00:43:04

from the, from against black people or against

00:43:04 --> 00:43:07

anyone, you're a racist just like that, Then

00:43:07 --> 00:43:10

it justifies all your behaviors against people that

00:43:10 --> 00:43:12

you live in their midst, some of you.

00:43:12 --> 00:43:14

That's the real the truth of the matter,

00:43:14 --> 00:43:15

isn't it?

00:43:15 --> 00:43:17

Take up arms against them, go against the

00:43:17 --> 00:43:19

contracts, treat them like this, and do and

00:43:19 --> 00:43:20

then you expect no response? Of course, you're

00:43:20 --> 00:43:21

gonna have a response,

00:43:22 --> 00:43:24

swift response at that. And there was

00:43:27 --> 00:43:27

one.

00:43:31 --> 00:43:32

So that is

00:43:34 --> 00:43:36

because the question is that, they all say,

00:43:36 --> 00:43:36

well,

00:43:37 --> 00:43:38

why is there a trend?

00:43:39 --> 00:43:39

And

00:43:43 --> 00:43:45

I see the trend is not we're sorry

00:43:45 --> 00:43:46

to say, I can bring you trends of

00:43:47 --> 00:43:48

Jewish entitlement

00:43:48 --> 00:43:51

leading violence in history. I can show you

00:43:51 --> 00:43:53

those trends as well. So why did you

00:43:53 --> 00:43:54

choose those trends and not those trends?

00:43:58 --> 00:44:00

No. I mean, let's be honest about it.

00:44:00 --> 00:44:02

I can show you trends of people saying,

00:44:02 --> 00:44:04

well, they're they're dealing with us like this,

00:44:04 --> 00:44:06

like we're 2nd class or whatever.

00:44:06 --> 00:44:08

Because the thing is, sorry to say,

00:44:09 --> 00:44:10

it takes 2 to tango.

00:44:11 --> 00:44:13

It does. Sorry to say.

00:44:14 --> 00:44:14

It's not with

00:44:15 --> 00:44:18

oppressed victim victim cards run out,

00:44:18 --> 00:44:19

in minus.

00:44:19 --> 00:44:21

You need to go and get a loan

00:44:21 --> 00:44:23

of your victim card. It's finished.

00:44:23 --> 00:44:25

Oh, this and oppress all the time and

00:44:25 --> 00:44:26

oppress, oppress, oppress.

00:44:27 --> 00:44:29

No. There's also mistakes

00:44:29 --> 00:44:31

that we need to own up to, my

00:44:31 --> 00:44:31

friend.

00:44:35 --> 00:44:36

So basically,

00:44:37 --> 00:44:38

there's another controversy

00:44:38 --> 00:44:41

since we're on one controversy. We'll go to

00:44:41 --> 00:44:42

the next one in quick succession.

00:44:43 --> 00:44:44

This one is less controversial from

00:44:47 --> 00:44:50

the outside perspective, but more so inter Muslim

00:44:50 --> 00:44:51

perspective

00:44:51 --> 00:44:53

Where it was the Hassan al Binthebibit,

00:44:54 --> 00:44:55

story

00:44:55 --> 00:44:57

and there's this whole thing about some of

00:44:57 --> 00:44:59

the sahabis calling him a coward and this

00:44:59 --> 00:45:00

and that. And I was listening to one

00:45:00 --> 00:45:02

of the seros in English as well to

00:45:02 --> 00:45:02

see.

00:45:02 --> 00:45:04

And the and the guy was going into

00:45:04 --> 00:45:06

great detail about justifying this position, frankly.

00:45:07 --> 00:45:08

I was very surprised.

00:45:09 --> 00:45:12

You know that this Hassan Befebat is, he's

00:45:12 --> 00:45:13

more of an artistic person

00:45:13 --> 00:45:15

and they're more of a creative guy.

00:45:16 --> 00:45:16

And so therefore,

00:45:18 --> 00:45:20

honey, he wasn't he wasn't about that life.

00:45:21 --> 00:45:23

Now I wanted to see what hadith was

00:45:23 --> 00:45:25

And this hadith of I don't know if

00:45:25 --> 00:45:27

which is Sophia this is,

00:45:27 --> 00:45:28

but this,

00:45:29 --> 00:45:31

is this Sophia been to Hayshia? No. Sophia,

00:45:32 --> 00:45:34

the aunt of the prophet of SAW. Oh,

00:45:34 --> 00:45:37

okay. The mother of Zubair Blamwan. Oh, I

00:45:37 --> 00:45:39

see. I see. So this is a story

00:45:39 --> 00:45:41

I came across which basically they were all

00:45:41 --> 00:45:43

in this probably this building and this guy

00:45:43 --> 00:45:44

was this,

00:45:45 --> 00:45:47

this Jewish guy was down there trying to

00:45:47 --> 00:45:48

create mischief

00:45:49 --> 00:45:50

and she told them to go and fight

00:45:50 --> 00:45:51

him and he said that you know I'm

00:45:51 --> 00:45:53

not about that. This is the hadith. He

00:45:53 --> 00:45:54

goes, you know, I'm not gonna do that.

00:45:54 --> 00:45:56

So she went down herself, Sophia,

00:45:56 --> 00:45:58

and she got like a pillar and finished

00:45:58 --> 00:45:59

him off.

00:46:00 --> 00:46:00

I mean,

00:46:01 --> 00:46:02

so the so

00:46:03 --> 00:46:05

some say, well, this shows you that he

00:46:05 --> 00:46:05

was a coward.

00:46:06 --> 00:46:07

And this is a hobby. I mean, calling

00:46:07 --> 00:46:09

him a coward is a very bad man

00:46:09 --> 00:46:10

is number 1.

00:46:10 --> 00:46:11

Number 2,

00:46:12 --> 00:46:13

this Hadith is weak.

00:46:15 --> 00:46:18

And number 3, he's not saying I'm scared

00:46:18 --> 00:46:20

of him. The hadith itself doesn't I looked

00:46:20 --> 00:46:21

at it a few times. It doesn't say

00:46:21 --> 00:46:23

I was scared of him. It just says,

00:46:23 --> 00:46:24

you know, I'm not I don't wanna do

00:46:24 --> 00:46:26

this or I don't, you know, I wouldn't

00:46:26 --> 00:46:28

do it like that. So maybe it was

00:46:28 --> 00:46:30

a strategy of war. Maybe he he don't

00:46:30 --> 00:46:32

want to engage in that manner, that crude

00:46:32 --> 00:46:34

and uncouth manner, getting the the pillar and

00:46:34 --> 00:46:35

hitting. Maybe he didn't

00:46:37 --> 00:46:38

you know what I mean? So there's so

00:46:38 --> 00:46:38

many,

00:46:39 --> 00:46:40

and,

00:46:41 --> 00:46:43

explanations. There's no need to go that far

00:46:43 --> 00:46:45

and say, well, there's some people that are

00:46:45 --> 00:46:47

cowards and some Sahawis are cowards and some

00:46:47 --> 00:46:47

of them.

00:46:49 --> 00:46:51

This is, bad manners. And in fact, I

00:46:51 --> 00:46:52

came across even Taymiyyah's

00:46:53 --> 00:46:53

statement

00:46:56 --> 00:46:57

which is,

00:46:58 --> 00:47:01

he basically says anyone who says that it's

00:47:01 --> 00:47:04

it's like sub it's like, attacking the

00:47:04 --> 00:47:06

the the Sahabis actually to say something like

00:47:06 --> 00:47:06

that.

00:47:08 --> 00:47:11

Eventually, even if it's it's true, it's

00:47:11 --> 00:47:11

backbiting.

00:47:12 --> 00:47:14

Yes. Because, the rule applies.

00:47:15 --> 00:47:17

And let's say for sake of argument that

00:47:17 --> 00:47:18

that is the case.

00:47:18 --> 00:47:22

So you shouldn't mention it unless there is,

00:47:23 --> 00:47:24

an apparent,

00:47:24 --> 00:47:26

benefit out of it.

00:47:26 --> 00:47:29

So what benefit, comes out of slandering

00:47:29 --> 00:47:31

a companion of the and

00:47:31 --> 00:47:34

mentioning that alone without anything, just mentioning?

00:47:35 --> 00:47:36

He's Yani.

00:47:37 --> 00:47:39

He's your brother in Islam, so the rule

00:47:39 --> 00:47:41

of backbiting applies

00:47:41 --> 00:47:42

in that situation.

00:47:43 --> 00:47:45

Absolutely. I think that's a very good point,

00:47:45 --> 00:47:45

you

00:47:47 --> 00:47:50

know. And this hadith, maybe we should do

00:47:50 --> 00:47:51

a quick thing where you look at this

00:47:51 --> 00:47:54

hadith and summarize it. I'll give you guys

00:47:54 --> 00:47:55

3 to 5 minutes. It's a quite a

00:47:55 --> 00:47:56

long hadith.

00:47:56 --> 00:47:58

This one, the one after it and then

00:47:58 --> 00:48:00

tell us what the takeaway points are.

00:48:01 --> 00:48:02

You can speak to the person next to

00:48:02 --> 00:48:03

you, give you 5 minutes and then come

00:48:03 --> 00:48:05

back. It's about the hunger and the pain

00:48:05 --> 00:48:07

that the prophet and the companions felt

00:48:07 --> 00:48:09

like we probably do now because we're fasting

00:48:09 --> 00:48:10

as well.

00:48:11 --> 00:48:12

At,

00:48:12 --> 00:48:15

in that situation in. So let's spend about

00:48:15 --> 00:48:16

5 minutes thinking about these hadiths, read it,

00:48:16 --> 00:48:18

and, speak to the person.

00:48:18 --> 00:48:20

Okay. So tell me, what you've picked up

00:48:20 --> 00:48:21

from those, hadiths.

00:48:23 --> 00:48:26

There's there's 2 miracles that happened. Yes.

00:48:27 --> 00:48:29

First of all, that in the state of

00:48:30 --> 00:48:32

anger sorry. In the state of hunger,

00:48:33 --> 00:48:35

the prophet managed to feed, where he

00:48:36 --> 00:48:38

disintegrated a huge rock,

00:48:38 --> 00:48:40

while he had stones tied to his stomach.

00:48:41 --> 00:48:43

Mhmm. And also the the miracle of the,

00:48:44 --> 00:48:44

the food,

00:48:45 --> 00:48:48

where their food was limited. And one of

00:48:48 --> 00:48:48

the Sahabis

00:48:49 --> 00:48:51

couldn't take seeing the prophet in in a

00:48:51 --> 00:48:54

state of hunger. Yeah. And he managed to

00:48:55 --> 00:48:58

to go home and prepare a limited amount

00:48:58 --> 00:48:58

of food,

00:48:59 --> 00:49:01

and that amount of food, because of the,

00:49:02 --> 00:49:05

the prophet started distributing it and arranged it

00:49:05 --> 00:49:06

in such a way that he was able

00:49:06 --> 00:49:07

to feed the whole,

00:49:09 --> 00:49:12

yeah, the lots of people from from a

00:49:12 --> 00:49:12

limited amount.

00:49:13 --> 00:49:15

The food, not only did it, not run

00:49:15 --> 00:49:18

out, there was some left over. Wow. Well,

00:49:18 --> 00:49:20

hopefully, that happens today when we are free

00:49:20 --> 00:49:21

as well.

00:49:23 --> 00:49:25

Yes. I think that's a very very concise

00:49:25 --> 00:49:26

and very brief,

00:49:26 --> 00:49:26

summary.

00:49:28 --> 00:49:29

Excellent. Let's

00:49:29 --> 00:49:31

move on. And this thing about the prophet

00:49:31 --> 00:49:33

of salam tying the rocks to his stomach

00:49:33 --> 00:49:35

and that was, a way that it could

00:49:35 --> 00:49:37

trick the body into thinking there was something

00:49:37 --> 00:49:39

inside the stomach, which there isn't. It shows

00:49:39 --> 00:49:40

you

00:49:40 --> 00:49:42

the intensity of the hunger in question,

00:49:44 --> 00:49:45

and there's another miracle. I mean, this is

00:49:45 --> 00:49:48

probably the thing in terms of miraculous that

00:49:48 --> 00:49:48

really

00:49:49 --> 00:49:51

stands out. And if in fact,

00:49:52 --> 00:49:53

who wants to,

00:49:53 --> 00:49:54

read this out?

00:49:55 --> 00:49:56

This hadith.

00:49:56 --> 00:49:58

The one highlighted. Yeah. Go on.

00:49:59 --> 00:50:01

He sallallahu alaihi wa sallam struck the rock

00:50:01 --> 00:50:04

three times, and each time he sallallahu alaihi

00:50:04 --> 00:50:06

wa sallam would strike it, a bright light

00:50:06 --> 00:50:07

would spark.

00:50:07 --> 00:50:08

And in another

00:50:09 --> 00:50:11

narration, it was like a light in the

00:50:11 --> 00:50:12

middle of a dark night.

00:50:13 --> 00:50:15

This is evidence that the 3 sparks came

00:50:15 --> 00:50:16

up with each strike.

00:50:17 --> 00:50:17

He

00:50:18 --> 00:50:21

took the spade and struck the rock uttering

00:50:22 --> 00:50:23

Allahu Akbar.

00:50:24 --> 00:50:24

God is great.

00:50:25 --> 00:50:27

The keys of ancient Syria are granted to

00:50:27 --> 00:50:30

me. I swear by Allah. I can see

00:50:30 --> 00:50:32

it I can see its palaces at the

00:50:32 --> 00:50:32

moment.

00:50:33 --> 00:50:35

On the second straight, he, sallallahu alaihi wasallam,

00:50:35 --> 00:50:36

said,

00:50:38 --> 00:50:40

Persia is granted to me I swear by

00:50:40 --> 00:50:42

Allah I can now see the White Palace

00:50:42 --> 00:50:43

of

00:50:44 --> 00:50:44

Madain

00:50:45 --> 00:50:47

Madain, yeah. Madain, yeah. On the 3rd strike

00:50:47 --> 00:50:48

he said,

00:50:50 --> 00:50:51

Allahu Akbar,

00:50:51 --> 00:50:53

I have been given the keys of Yemen.

00:50:54 --> 00:50:55

I swear by Allah I can see the

00:50:55 --> 00:50:56

gates of San'a

00:50:57 --> 00:50:58

while I am in my place.

00:51:00 --> 00:51:01

Okay. Excellent. Beautiful. And,

00:51:03 --> 00:51:05

this person says this is,

00:51:06 --> 00:51:07

this hadith was realized.

00:51:10 --> 00:51:13

Number 1, ibn Sa'ad mentions that our Al

00:51:13 --> 00:51:17

Khattab, he conquered the entire entirety of Iraq

00:51:17 --> 00:51:19

and Azerbaijan, Al Basra, Persia

00:51:20 --> 00:51:21

and ancient Syria.

00:51:23 --> 00:51:26

Al Bakr, he obviously conquered Persia as well.

00:51:27 --> 00:51:28

And then you have,

00:51:28 --> 00:51:30

Waitham bin Jabal who was sent by the

00:51:30 --> 00:51:32

prophet to rule over Yemen.

00:51:33 --> 00:51:33

Then.

00:51:34 --> 00:51:36

Is it? How do you say that,

00:51:41 --> 00:51:44

took over it until Fa'ruz killed him during

00:51:44 --> 00:51:46

the last period of the reign of the

00:51:46 --> 00:51:48

prophet. So this is the realization of the

00:51:48 --> 00:51:49

particular hadith.

00:51:50 --> 00:51:52

I find this to be one of the

00:51:52 --> 00:51:53

most compelling evidences

00:51:54 --> 00:51:54

for the,

00:51:55 --> 00:51:55

truth

00:51:56 --> 00:51:57

of the prophet Muhammadu alaihassalam.

00:51:58 --> 00:51:59

Barnaby Rogerson,

00:51:59 --> 00:52:00

who was a great historian

00:52:01 --> 00:52:03

in his own right, he said this, and

00:52:03 --> 00:52:04

I'll never forget this quotation. It's a very

00:52:04 --> 00:52:05

powerful

00:52:06 --> 00:52:07

quotation. He said the similitude

00:52:09 --> 00:52:11

of the prophet and his companions taken over

00:52:11 --> 00:52:13

the Persian Empire and the Roman Empire is

00:52:13 --> 00:52:14

like the similitude

00:52:15 --> 00:52:16

of the Eskimos

00:52:16 --> 00:52:18

taken over Russia and America.

00:52:19 --> 00:52:21

We're talking about a small

00:52:21 --> 00:52:23

group of people. And not just that, we

00:52:23 --> 00:52:25

are talking about a small group of people

00:52:26 --> 00:52:27

in the most desperate situation

00:52:28 --> 00:52:29

while they are hungry.

00:52:30 --> 00:52:31

Most people will look at this and say

00:52:31 --> 00:52:33

this is not optimism at this stage. This

00:52:33 --> 00:52:34

is delusion.

00:52:34 --> 00:52:36

Had this not

00:52:36 --> 00:52:37

materialized,

00:52:37 --> 00:52:39

this would have been branded as a kind

00:52:39 --> 00:52:39

of delusion.

00:52:40 --> 00:52:41

But because it has

00:52:41 --> 00:52:42

been materialized,

00:52:43 --> 00:52:45

one can only say it's a kind of

00:52:45 --> 00:52:47

prediction, the like of which we have never

00:52:47 --> 00:52:49

seen since then.

00:52:53 --> 00:52:56

So this is, interesting. I came across another

00:52:56 --> 00:52:57

weird story,

00:52:59 --> 00:53:02

and this is a story of a person

00:53:02 --> 00:53:05

who is called Al Ahmaq Al Mutah.

00:53:05 --> 00:53:06

Well, it's not his real name, is it?

00:53:06 --> 00:53:09

But Al Ahmak means the idiot, the fool,

00:53:09 --> 00:53:11

the stupid one, and Mutah, the one who

00:53:11 --> 00:53:12

has obeyed

00:53:13 --> 00:53:14

despite this.

00:53:14 --> 00:53:15

And this story,

00:53:16 --> 00:53:19

this man came into the prophet's house,

00:53:20 --> 00:53:22

and he pointed at Aisha. And this is,

00:53:22 --> 00:53:24

as we said before, before hijab was actually

00:53:24 --> 00:53:25

revealed.

00:53:26 --> 00:53:28

And he said who is this pink woman?

00:53:28 --> 00:53:31

It's a reddish woman because her skin tone

00:53:31 --> 00:53:31

was

00:53:32 --> 00:53:33

that way you can see the the redness

00:53:33 --> 00:53:34

of her skin.

00:53:35 --> 00:53:37

And this is before obviously hijab or nakaba

00:53:37 --> 00:53:39

any that was Fard. So he could see

00:53:39 --> 00:53:39

what she looked like

00:53:41 --> 00:53:42

and then he just said her name is

00:53:42 --> 00:53:43

Aisha Bint Abu Bakr.

00:53:44 --> 00:53:45

So this fool,

00:53:46 --> 00:53:47

Allahmakr Motta

00:53:48 --> 00:53:50

proceeded to saying well I have some of

00:53:50 --> 00:53:52

my wives I can give you a wife

00:53:52 --> 00:53:53

instead of this one.

00:53:54 --> 00:53:55

What kind of thing is this I mean?

00:53:55 --> 00:53:56

What kind of youth is this anyways? I'm

00:53:56 --> 00:53:58

kind of full is this.

00:53:59 --> 00:54:00

This particular munafaq

00:54:02 --> 00:54:03

who said that.

00:54:03 --> 00:54:06

And the prophet just kind of, according to

00:54:06 --> 00:54:08

this hadith, wore off a duck's back, didn't

00:54:08 --> 00:54:09

respond. However, this hadith

00:54:10 --> 00:54:11

is weak

00:54:11 --> 00:54:13

frankly and it shouldn't be repeated because

00:54:14 --> 00:54:14

it's

00:54:14 --> 00:54:16

a it's a weird story

00:54:17 --> 00:54:18

and we don't know exactly,

00:54:19 --> 00:54:20

you know,

00:54:21 --> 00:54:22

what to make of such such a story

00:54:22 --> 00:54:24

like this. So I would rather expand

00:54:25 --> 00:54:26

the story fully.

00:54:26 --> 00:54:28

The battle itself of Al Hazab,

00:54:29 --> 00:54:32

despite being a massive army around 10,000 people,

00:54:32 --> 00:54:34

only a few could get through the trench,

00:54:34 --> 00:54:35

as we mentioned before.

00:54:36 --> 00:54:38

Story of Ali ibn Abi Talib was Amr

00:54:38 --> 00:54:41

ibn Abi Wud. This guy, Amr Amr ibn

00:54:41 --> 00:54:41

Abi Wud,

00:54:43 --> 00:54:45

is Abdulwud? I don't know.

00:54:48 --> 00:54:50

Yeah. So it's, Amr ibn Abdulwud.

00:54:51 --> 00:54:53

This particular guy came in,

00:54:53 --> 00:54:56

and he said, who's gonna fight? Who's gonna

00:54:56 --> 00:54:57

fight? Me.

00:54:58 --> 00:54:58

And

00:55:00 --> 00:55:02

Arab Abu Talib stood up and said I

00:55:02 --> 00:55:04

wanna fight. And then even the prophet he

00:55:05 --> 00:55:07

said according to this narration he said

00:55:07 --> 00:55:10

he is Amr ibn Abdul Wood. Be beware.

00:55:10 --> 00:55:12

You're dealing with someone. It's not a joke.

00:55:12 --> 00:55:13

Like, you know, these guys who are on

00:55:13 --> 00:55:15

the field record, you know. And if you

00:55:15 --> 00:55:16

lose, it's not just a matter of losing.

00:55:16 --> 00:55:18

It's a matter of dying, you know.

00:55:18 --> 00:55:21

And some narrations even said that the prophet

00:55:21 --> 00:55:22

was so afraid

00:55:23 --> 00:55:25

for the life of Ali that he he

00:55:25 --> 00:55:27

didn't wanna watch it. He didn't wanna watch

00:55:27 --> 00:55:29

this whole this because you're not in control,

00:55:29 --> 00:55:30

you know, at this point. So he he

00:55:30 --> 00:55:31

walked away,

00:55:31 --> 00:55:34

and Ali engaged with him and he slit

00:55:34 --> 00:55:35

his throat and finished him in a very,

00:55:37 --> 00:55:38

decisive manner.

00:55:39 --> 00:55:41

And you also have other stories like Nafalib

00:55:41 --> 00:55:42

Nih Abdullah

00:55:42 --> 00:55:44

versus Zubair ibn Ab, and Awam.

00:55:46 --> 00:55:48

And then he also finished him with one

00:55:48 --> 00:55:51

very decisive blow. 1 person came to

00:55:53 --> 00:55:54

and he said to him,

00:55:55 --> 00:55:56

oh, that you got a really good sword.

00:55:56 --> 00:55:58

He says, not the sword, but it's the

00:55:58 --> 00:56:00

one who is yielding the sword.

00:56:00 --> 00:56:01

He's the one.

00:56:03 --> 00:56:05

And the and the tragedy from this hazaab

00:56:05 --> 00:56:05

was.

00:56:07 --> 00:56:09

And he died from an arrow, but he

00:56:09 --> 00:56:12

was called, and we'll talk about this in

00:56:12 --> 00:56:13

the beginning of the next session a little

00:56:13 --> 00:56:14

bit more,

00:56:14 --> 00:56:15

in the

00:56:16 --> 00:56:18

Banu Qurayra incident,

00:56:18 --> 00:56:20

when the 600 Banu Qurayra

00:56:21 --> 00:56:22

men were killed,

00:56:23 --> 00:56:24

because of their treachery,

00:56:25 --> 00:56:26

They're not laughing anymore.

00:56:29 --> 00:56:30

We'll go to the next one.

00:56:30 --> 00:56:32

And there's a beautiful hadith

00:56:35 --> 00:56:36

which is

00:56:37 --> 00:56:39

after this, this was a turning point really

00:56:39 --> 00:56:40

this, particular

00:56:41 --> 00:56:42

this particular battle

00:56:43 --> 00:56:45

because the prophet he mentions in Bukhane.

00:56:50 --> 00:56:52

So now we will fight them, and they

00:56:52 --> 00:56:54

won't fight. Now we will export we will

00:56:54 --> 00:56:55

go into them. We will fight them.

00:56:56 --> 00:56:58

It's not them that's gonna be fighting us.

00:56:58 --> 00:56:59

So, basically, here

00:57:00 --> 00:57:01

is a it marks a turn point in

00:57:01 --> 00:57:02

the because

00:57:03 --> 00:57:04

they failed their attempt,

00:57:05 --> 00:57:06

and the prophet is saying now is gonna

00:57:06 --> 00:57:08

be an offensive matter. Now we're gonna go

00:57:08 --> 00:57:10

in rather than being always in the back

00:57:10 --> 00:57:11

foot and

00:57:12 --> 00:57:12

defending ourselves.

00:57:19 --> 00:57:21

Is that the last, it's not the last

00:57:21 --> 00:57:21

slide, is it?

00:57:25 --> 00:57:25

Let's see.

00:57:27 --> 00:57:29

This is the last slide

00:57:29 --> 00:57:31

and that is the last slide.

00:57:32 --> 00:57:34

And what a slide to end it with.

00:57:35 --> 00:57:36

That we will be the ones who will

00:57:36 --> 00:57:38

advance and fight rather than being on the

00:57:38 --> 00:57:39

defensive.

00:57:40 --> 00:57:41

This was

00:57:41 --> 00:57:43

a really interesting thing. I think before we

00:57:43 --> 00:57:44

end,

00:57:44 --> 00:57:46

one thing I will say is this.

00:57:46 --> 00:57:47

I wanna ask you guys

00:57:48 --> 00:57:51

in a contemplative manner, how do you connect

00:57:51 --> 00:57:53

the events of Al Hajab with what's going

00:57:53 --> 00:57:54

on now in Gaza?

00:57:55 --> 00:57:57

And then what lessons can we extract that

00:57:57 --> 00:57:59

would make things easier for people in Gaza

00:57:59 --> 00:58:00

and for the Muslims

00:58:01 --> 00:58:03

in general? Maybe we should make this as

00:58:03 --> 00:58:04

a final thing

00:58:04 --> 00:58:07

and then we will end the session Insha'Allah.

00:58:07 --> 00:58:08

So I shall give you 33 to 5

00:58:08 --> 00:58:09

minutes

00:58:09 --> 00:58:10

3 to 5 minutes, and that'll be the

00:58:10 --> 00:58:11

last question.

00:58:12 --> 00:58:14

And then we'll end the session. Shabir, what

00:58:14 --> 00:58:16

do you what would you say?

00:58:18 --> 00:58:19

I would say definitely the

00:58:20 --> 00:58:20

aspect

00:58:21 --> 00:58:21

of prolonged

00:58:22 --> 00:58:23

warfare and prolonged,

00:58:26 --> 00:58:28

prolonged hunger, starvation,

00:58:30 --> 00:58:31

bombardment.

00:58:32 --> 00:58:34

That's definitely something that we're seeing in Gaza

00:58:34 --> 00:58:36

for nearly 5 months now, more than 5

00:58:36 --> 00:58:37

months. Mhmm.

00:58:37 --> 00:58:39

And that was something that the companions and

00:58:39 --> 00:58:41

the prophet had to deal with,

00:58:41 --> 00:58:42

as well.

00:58:42 --> 00:58:44

Especially when you're under siege

00:58:45 --> 00:58:47

and in a large city. So I guess

00:58:47 --> 00:58:49

that's that's probably the biggest

00:58:51 --> 00:58:53

the the biggest thing that I can see

00:58:53 --> 00:58:54

with between,

00:58:54 --> 00:58:58

in Asab and in Gaza. And with that,

00:59:01 --> 00:59:01

we'll conclude.

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