Mohammed Hijab – Intellectual Seerah #16 Treaty of Hudaybiyyah
AI: Summary ©
The speakers discuss the history and importance of Islam, including peace treaty and the use of citizenship and citizenship privileges. They emphasize the need for individuals to use their citizenship and freedom of expression to spread theals of the Islamic system and the Holy Spirit's power in the discussion of morality. They also touch on political and logistical topics related to Iran, including diplomatic efforts, war negotiations, peace negotiations, and peace negotiations with Israel. The speakers emphasize the importance of peace treaty and the use of Hudayli as a means to claim them, the importance of measurements and language in understanding the number of people in a population, the increasing number of Muslims in the United States, political and political conflict, and the need for strategic planning to ensure unity. They end with a discussion of the behavior of the prophet throughout his time.AI: Transcript ©
How are you guys doing? And welcome to
another session where we're going to be discussing
something very, very important, the Treaty of Hudaybiyyah.
And this treaty is a
cornerstone or
you could say bedrock event
at the time of the prophet Muhammad, which
shows
the political savviness of the prophet Muhammad, the
the diplomatic nature, the statesmanship of the prophet
Muhammad Sallallahu Alaihi Salam. And so for that
reason, it's very important. And it also is
a test of faith as we're going to
come and see for the rest of the
companions. And it shows you the emotional investment
of the companions.
Now,
what am I talking about? We're talking about
Hudaybiyyah. And in the beginning, what happened was
the prophet Muhammad Sallallahu Alaihi Wasallam had a
dream. And in that dream,
his hair was cut
and shaved. In fact, the dream is mentioned
in the Quran
in Surat Al Fath in chapter 48 of
the Quran.
That
you will certainly go into a Masjid Haram.
That you will certainly go into
where the Kaaba is. You'll go into this
place called Masjid al Haram, and the reason
why it's called masjid al Haram
is because things which are usually permitted are
not permitted.
So what Haram means prohibited.
So you've got Al Haramain. You've got Mecca
Medina. You've got the the masjid of the
prophet Muhammad, who's haram.
And you have the Kaaba, which is also
a haram. It's called haram. From haram, you
could also call it haram.
It's Haram because some things
you're not allowed to do in them that
you would otherwise be able to do if
you especially for a state of Haram. But
that's another issue for another day.
So the the the dream was, the prophet
of Sallallahu Alaihi Wasallam saw
his himself and the companions cutting and shaving
their hair,
which is an indication
that there'll be Umrah or Hajj being
done.
And so,
they went on,
they they,
donned the garbs of, Haram,
which are if you've ever done Amunah before
or Hajj.
You have 2 white unstitched
clothes. Okay?
And,
in fact, you know, they did have some
level of weaponry that they took in, but
it's a small knife, nothing major.
Not the long swords
that they would usually take and use in
battle.
So they were showing the intention
that they were not engaging in, they won't
engage in any combat or fight. They wanted
to go in as a peaceful measure
to do pilgrimage, which is something that these
old school Arabs used to do for a
very long time anyway.
And don't forget the Qurasis were
accustomed
to being hospitable.
Okay? This is a big thing in Arab
culture, even to this day, by the way.
You know, especially the the the in the
Khaleed. If you go to a place in
the Khaleed, you'll see that this the remnants
of this are still very,
very much for a presence.
Frankly, this is you can say all the
negative things you like about the Arabs, but
this is one thing that they're good at.
True. Yeah. If you go to them, they'll
be very hospitable. They will be. And it
comes even before Islam, they were like that.
It's just something they pride themselves on.
And it's like there were many cultures.
So the idea of
attacking a pilgrim,
okay, or fighting a pilgrim
with something which was seen as,
blasphemous. It was sacrilegious. It's
implausible, really.
It's ridiculous.
See? But they were indeed prevented from
continuing.
Now, basic facts. We're going to the 6th
slide, which is basic facts. Hudaybiyyah happened in
the 6th year of Hijra,
in Durkada.
And there was a 1,300 people, Muslims, and
it was obviously one of the holy months.
Holy months here, the 4 holy months that
we've spoken about before.
Not, you know, Ramadan or something like this.
We're not talking about that.
But bear in mind, there's only 1,300 Muslims
here,
which is not a massive amount.
You'll see that when we talk about the
Fath Makkah, conquest of Makkah, which happens,
you know, not that long after this.
This this is times by 10.
And you'll see that the conversions of people
to Islam
happens in this time between Al Hudaybiyah
and Fat Makkah. A lot of the conversion
happens, and it happens actually because of dua,
which shows you the importance of dua, the
importance of preaching Islam
in peaceful settings.
That they really took advantage of this peace
treaty to preach Islam. And for us, living
in the West, where we have all this
to our disposal, you have you can make
your own channel now,
and, you know, disseminate Islamic information, debate people,
discuss with people.
This is something which is not we take
it for granted now, but this is not
something which was
afforded to the people of the past.
Sometimes they were not allowed to
go and do dawah to whoever you like.
Anyway,
this is on the 6th year
of Hijra.
If you consider how many years now the
prophet has been a prophet.
So you got 10 years of Medina,
and you have 6 years of
Hijra or sorry. 10 years, 13 years of
13 years of Madi Mecca, and 6 years.
So we've got 19 years,
actually.
And
really would Imagine the amount of patience that
was required
to get to a point
where now the Muslims were recognized as a
political entity.
So from 0 effectively being persecuted
to a point where they're now being recognized
as a political entity to such an extent
where it's a requirement to do a peace
treaty with them.
That they have a and a. They have
an established reputation.
It took 19 years.
Very interesting.
Which means,
especially when we're looking now at world events,
not just in Palestine, but in Kashmir and
different places.
We say, meta Nasrullah. Where is the victory
of Allah?
We must realize
that imagine not seeing any kind of result
for for 2 decades.
2 decades, you're not seeing any kind of
result. And now,
was referred to as Fatha Mobeen, which is
Hudaybiyyah,
the great conquest. Things are starting now. The
uphill
trajectory is starting to happen.
It took 20 years to get to that
point.
20 years of persecution, 20 years of attack,
20 years of humiliation, 20 years of boycott,
20 years including wars.
And what are the wars that we have
discussed? Let's do a quick brainstorm.
The first major war? Badr. Badr. And then
after we spoke about?
Uhud. Uhud. Then we spoke about what recently?
Uhzab. Uhzab.
So now, you've had 3 major wars.
The Muslims have won at least 2 or
3 of them, by consensus. The third one
is stalemate, and you can discuss
what what happened. We have had opinions on
that. And now you have how they be.
So all of this stuff
and we're at this point. This is a
very interesting and very powerful thing here by
the way.
What I'm gonna do is I'll
leave you guys
to look at where it says background continued
in,
number 7, 8, and 9.
And then
what we'll do is we'll have 1, 2,
3, 4,
5, 6. Okay. You can can you make
one group with the guys, yeah? So, you
2, one group. You 2, group 2. And
you 3, group 3.
What you'll do is you'll do the 6th
slide,
7th slide, and you guys will do 8th
slide. Just summarize it. Yeah. Okay? So I'll
give you 5 minutes to do that, and
we'll come back and talk about each other.
Okay. Let's, do a feedback.
Let's go for the first slide, you guys.
Did you go did you do the first
one? Yes. Yeah. Yeah.
So the prophet had a vision, saw in
his vision or dream
that he's going to Makkan doing,
Umrah,
performing Umrah.
So while he discussed this with,
Sahaba,
they
all become somehow keen, eager to go to
do this
in Madina,
and he left along with 1400,
Sahabas Mhmm. And Salama Mhmm.
To,
they headed to Makkah. Mhmm. And outside the
Makkah Who is Umma Salama? Just for those
who don't know. The wife of the prophet
sallallahu alaihi wa sallam.
And,
outside the Makkah, they camped. Mhmm. And the
the Quraysh, while they
had been informed that the prophet, salallahu alaihi
wasalam, is heading to Makkah. Mhmm. They had
an emergency meeting,
and they discussed that
with any cost and with any way, they
shouldn't allow the prophet to enter to Masjid
Al Haram or Makkah.
So they,
a group of young boys, they wanted to
enter to the camp of the
Muslim to
start a war, to trigger a war. So
the professor the the Sahaba, they captured all
of them, and the prophet,
as a gesture of, peace,
he freed all of them.
And then he appointed Omar Radallahu Anhu to
go to tell to clarify to the to
the polytheist that we are not here for
fight because we are here for doing performing
Umrah.
So
What did Omar say to that? Omar excused
had an excuse, and he said that I
have no,
relatives here in Mecca.
They might, harm, do harm to me, or
they might,
there's no one to defend me. So he
suggested Osman
if he is being selected. So the prophet
did so. He selected Osman
and he sent him with a message to
tell the polytheist that we are here
for, Umrah and to call them to Islam.
So the prophet, sallalahu alaihi salam,
had a specific message and he wanted to
do the Umrah only, and there was no
specific plan for,
fight or for war.
That's a fantastic summary, I have to say.
Excellently put.
Both of you worked together as maybe this
is the dream team. I don't know.
Is it because you are from a very
similar part of the world or have similar
cultures? I don't know what it is, but
was very well, put. But I was gonna
say that, let me play devil's advocate with
you now since
both of you have done so well in
summarizing this, slide.
If someone says, okay. Well, the fact that
Amiral Khatab, when he was told to go
back to Mecca
and he didn't do this,
it shows that he's a coward really because
he's deferring the opportunity
to somebody else, you know, we know he's
a coward, you know. Somebody from maybe the
shiai 12 or shiai isrand would come and
say something else. How would you respond to
that?
I think the the the Omar Radia Allahu
Anhu
out of wisdom,
he had this suggestion. Yes. But if the
prophet insisted he would do that Yes. But
he had a suggestion and the prophet accepted
it. Mhmm. It's very easy because it's a
strategic move. Mhmm. Because if Omar,
he knew himself that he he might be
in trouble because he already
was very harsh type of personality.
He had no patience, something he would go
ahead with. Anything happen.
So he,
his suggestion
suggestion was
strategic, and the prophet,
selected that, chosen that, and that that shows
that the prophet was was agree. That's fantastic.
Excellent point. Let me ask Tariq a question.
Well, Because you're
one of the experts on tribal
realities.
Not going into too much detail on the
on the air but
you're aware of how tribes work? Yes. And
what Amado is effectively saying is that we
don't have a tribe here. I don't have
a tribe that's gonna really
or people that are gonna really give me
that offer me the protection. Mhmm.
What is it about what is this concept
of tribal protection,
Mhmm.
That you're aware of? How does it work,
for those who don't understand how this works?
Right. Basically,
if you're part of a tribe,
if if if for example you're in a
situation where somebody,
is
assaulted or insulted,
that's not just to that's not just restricted
that in to that individual.
It goes for the whole tribe. Mhmm. And
then you get into a position where people
have to avenge themselves. Mhmm. So it's tribal
honor. Mhmm. So you have to it's right
reciprocal.
Mhmm. And these things can go on for
100 of years. Mhmm. So, you know. So
the fact that he
deferred it to someone who would more likely
get a better tribal protection. This is a
very natural thing to do, isn't it? Yeah.
Definitely. Also, I just noticed that Yeah. Like
and Quraysh was still operating from a
a view that's very tribal. Yeah. You know,
it's not the same as Islam.
But also if it's a very tribal setting,
if you know someone from my tribe was
killed by someone else, there's a bit of
a distance that craze between. Like I cannot
sit and eat with him. He killed one
of the members of my tribe.
So there's also like that mentality
that if Uthman goes in and even if
there's only one person from his tribe sitting
down they will all be concerned of harming
him because of that one member.
Yeah. So the it's sort of the Adam.
This is a very important thing. Yes. Sure.
Yeah. Hold on. Just add, the accusation which
is Omar is a coward. There's a difference
between cowardice and cautious because the
it's. Omar says there's a much better option
with.
But if you have this accusation, it will
be pointed as well to the prophet
when he went to Taif. He went at
night because he he didn't want to wake
the people up in case he leaves and
that stuff. So would you say the prophet
there was a cow? No. He's just being
cautious. Mhmm. You can say the same thing
for Umar. Mhmm. And, you know, in the
Quran, you had shuaib. It's mentioned in Surat
Hud, in the 11th chapter of the Quran
where
you know, he he mentions to his people,
his peep his people were saying that
If it wasn't for your tribe, we would
have stoned you. Yeah.
Okay. So this is very interesting.
Yeah. They said,
and then he responded,
Is my tribe more feared for you than
Allah?
Now
it's not a matter of tribe in today's
age as much as it is
a matter of citizenship.
Yeah. Which by the way, the reason why
I paused here is because it's important we're
mostly British citizens here. I think all of
us are British citizens.
Have you received
your
But no, like a lot of us, especially
the people here watching, they're gonna be US
citizens, British citizens, you know, Norwegian citizens,
citizens of the Western world.
And one of the right wing criticisms is
that you guys are, you guys are taking
advantage of the freedoms and this and that
and
the citizenship privileges
of the Western world.
Whilst
as Muslims, why don't you just,
why do you do that? Well, it's another
system.
Well, we say, look, if this situation here
with Hodeibia,
there was no
regard or care
that, okay, these non Muslim tribe members would
offer me protection.
Like, there wasn't a discussion of these guys
are non Muslim.
It was all about what works and what
doesn't work. It was a very pragmatic approach.
There's nothing wrong with using your citizenship,
with your freedom of speech, with using your
freedom of expression, with using anything that you
are allowed to use in order to further
the Islamic objectives. There's nothing wrong with that.
We have a right to use that,
An Islamic right,
but also
we have a,
a practical
legal right, and we shouldn't forego this right,
and it doesn't mean that you're a weaker
Muslim for doing so. Because if that is
what that means,
then these things wouldn't make sense. Shoaib in
the Quran wouldn't be
relying on his tribe. The prophet, sassalam, wouldn't
rely on Abu Talib in many ways. We
spoke about that. Right?
And Amun Al Khattab wouldn't see, wouldn't be
very cognizant of this reality in this way.
So this idea of using citizenship, whether it
be Western citizenship, UK. Because the thing is,
the us in this room,
every single one of us,
the same
individuals,
the the difference between them
caring and not caring is a red piece
of red document
or, you know, a green document, whatever the
color of the curse of the passport is.
Because we've seen with the Palestine issue, they
don't care about our kind of people.
They can be killed, they can be destroyed,
whatever. But if that red document is saving
you from from being killed, then use the
red document.
If that red document is helping you spread
the Dua, then use the red document.
And by the way, the the British passport
is a very powerful passport in the world.
It allows you to travel to a 197
countries. For example, I'm giving you the British
context. The same with the US passport. The
same with many of the European passports. It
allows you to travel to most of the
countries without even a visa.
It allows you to So why not use
this?
And I wanna repeat this theme. We are
not taking advantage
sufficiently enough
of the privileges that we have been given.
We're not taking sufficient because if you're not
taking advantage of this to do
the question is what we're doing here?
What we what we're really doing here in
the West?
We're waiting for them. You're either gonna be
influenced or you're gonna be the influencer. Yeah.
So we're waiting to for them to influence
us. Anyway, that's just something there. Let's go
for this. Yeah. You wanna add something?
Yeah. Yeah. Absolutely. Democracy.
That they believe that their system is better
than the Islamic one is because they allow
for, you know, freedom, as they would put
it. And then when you exercise their freedom
they're like, oh, you're taking advantage. You should
not have that freedom. So it's sort of
like they want to give us the opportunity
of being free, but
they want us to select what they select.
Mhmm. So there's a there's a big element
of hypocrisy here Absolutely right. And how they
treat. I think that's a com completely correct.
Let's go for the second slide then.
Okay. Sorry. Sorry. Okay. Go ahead.
Sean, do you wanna Yeah. Start us off?
So the first paragraph of the slide was
continuing. It was,
about how,
Omar
volunteered Uthman to,
to take the role.
And the prophet
told Uthman
to tell the Quraysh,
who were the disbelievers, that they were just
there for peace Yes. And to,
call to Islam and fulfill their religious obligations.
Yeah. And he told the he told them
to tell the believers that,
the believers will prevail.
So yeah. Yeah. So
there were 2 message. 1 for the disbelievers
in Mecca and one to the believers in
Mecca. So that there are 2 people. To
the disbelievers, he told them we're just here
for pilgrimage,
and that we're not here to fight, and
we're also here to spread the message of
Islam. So you know like he did not
say we're just gonna go in and leave.
No. It was also spreading the message of
Islam. And to the believers in Mecca he
told them to prevail,
that Islam will, you know, succeed in the
end and to have,
what is it called? Iman,
in Islam. Yeah. Induction.
So the next stage was when, when Uthman
arrived,
the Quraish allowed him to
perform Umrah.
They allowed him to make tawaf around the
Kaaba,
but, Uthman refused to do it without the
prophet.
And for that reason, they imprisoned him,
and
rumors started spreading that they had killed him,
that they had killed Uthman.
So imagine if it would have been Omar.
You can imagine his,
personality and his brazen attitude. Well, actually, even
for Uthman, it says they disliked his attitude.
Yeah. I imagine. Yeah. It's like the level
of confidence. So after after refusing,
then they yes. So after refusing, they disliked
his attitude for refusing and imprisoned him. And,
when the prophet
heard the rumors,
then the prophet,
preached that they would
fight,
for Uthman. They wouldn't leave without a fight.
And,
and,
more of the Sahaba got together and
pledged allegiance. And,
I think one Should I say that? Yeah.
The names.
Yeah. So, Rassulullah
said, by Allah, we will we shall not
leave until we fight them. And then he
brought the Sahaba to pledge allegiance,
to the battlefield. And,
Abu Sinan al Asadi, I'm not sure if
I'm saying that correctly, was the first to
pledge the allegiance to the prophet. And Salima
ibn al Qawi was the first to pledge,
that he would die for the sake of
Allah, and that they would not leave.
And then the prophet,
salallahu alaihi wa sallam said that,
this hand is on behalf of Uthman.
Beautiful. He he held his hand and said
had said that?
And we're gonna see when we go through
the actual hadith
which is one of the longest Hadith in
Bukhary in fact,
and I think it's it's deserving of us
to like
cut up and cut it cut it up
into pieces and go through it.
We're gonna see how the prophet responded to
Quraysh.
One of the things he said was
that,
that,
woe to Quraysh.
War has consumed them.
And this is very interesting because
this is a criticism of the prophet Muhammad
salallahu alaihi wasalam
on the quaysh on the basis of their
over violence.
They're just interested in violence all the time
which shows you that Islam is not a
religion
that wants to have violence all the time.
It's not. Because if the prophet is criticizing
Quraysh on the basis that they always want
to have war,
it shows you that war is not something
that we wanna do all the time.
Does that make sense? Because otherwise, this criticism
wouldn't make sense.
Okay. That's the second slide. Let's go for
the 3rd slide, and then we'll go to
the next,
Yeah. It was discussing about the famous pledge
under the tree. Yes. So it's called the
pledge of.
Yeah. K.
And it's discussed in the Quran,
chapter 48 verse 18. Mhmm. And it says
Allah is pleased with the Sahab who gave
pledge, thus promising them,
fruitful things in Jannah,
in paradise, like rivers flowing underneath them, and
it was promising impending victory, total victory.
And do you wanna continue it? There's not
much.
Yeah. So the proof and the prophet took
the pledge of,
allegiance
from, many of the companions,
including,
Omar,
even Yasir.
And this is
documented
across,
the Islamic,
biographical
literature,
including works by,
And,
so this this this this event took place
when they were actually heading
to the place for the treaty of,
with the with the Abiyyah. Mhmm. And it
was a significant moment because
of the nature of the treaty
that it wasn't
gonna be popular.
Because it seemed to the companions like a
step back.
So this treaty this so this pledge needed
to take place so that the companions would
not,
would would not,
would not waver from
their promise to the messenger that they would
be with them even if this treaty were
to take place,
which would be which would be seen at
that time to be not as popular. Mhmm.
And of course we will get into the
nature of the treaty later on.
And then
there's there's different narrations,
one by,
Salama ibn Al Aqwa, that that narrates them
moving towards the tree,
to give the pledge of allegiance.
And this is, of course, linked to the
Qur'anic verse that we mentioned before Mhmm. Chapter
48 verse 18.
Well, let's focus on this verse a little
bit just, for a second, Anvin Malek, and
I'll let me ask you a question.
Allah says
Allah
says Right? Yeah. That Allah is pray is,
is pleased with the believers when they gave
pledge of allegiance under the tree.
Now even in the works and the Hadith
works of the Shia,
I think there's widespread
agreement
that Abu Bakr was down there, Omar, Uthman,
all these figures were under the tree.
How would you use this verse,
as a response to those
who feel as if the Sahaba, including those
4 figures in particular,
are not worthy of the prophet prophetic respect?
The verse is quite clear. If Allah is
pleased with them, why are you not pleased
with them? Mhmm. It's a it's a very
basic thing.
Who are you, to be completely honest? Absolutely.
Mister Shia,
to not respect them or be pleased with
them at least. Yes. Yeah. And And because
Allah mentioned that he's pleased with them. So
I actually had a discussion one time with
the and the way because I brought this,
Quran, like,
even in your books, you agree with it.
And the reason they agree with this narration
is because they have no Kitab list, Sira.
They have no Sira in the Shia tradition.
So they have to do the Sunni one.
So they accept this narration.
They say but in the Quran says in
mumineen, they say these people are not mumineen.
That's how they this what but
it's a level where
the prophet is pleased with them, and he's
happy they're there. Yeah. Last, their hand is
there.
So is the prophet that bad? Let's let's
deal with that issue. They say it's the
believers,
but it's not actually that they're not believers.
So how would you deal with that? Deal
with that. Then you have to question the
prophet, how can he judge characters? Because he's
that's their best friends. That's
part of the belief
the the Islamic belief comes from,
from sources that are non Muslim?
So you know yeah that is that is
something you can mention but that's more of
a separate argument yeah I want to focus
just on this verse yeah
So initially, you said, Rasa sallallahu went to
Omar and said, you go,
you know, represent us. And it's a very
important moment.
And they would say, oh, he was scared,
so he didn't go. But the question is
why did the prophet choose him? Mhmm. So
clearly, he saw this narration, they may reject.
This this narration here they made the the
whole story they may reject it. Yeah. But
but then they would say I'm I'm focusing
just on 48 is 18. Yeah? 4818. Yeah.
So how can we use this?
Think about the verse, what does it say?
What does the verse say?
You bay you wanna get that shazaar. So
if they give pledge and they did give
a pledge Yes. So by So let's let's
ask who gave the pledge under the tree?
Abu Bakr.
Right? Yeah. Safar what are they doing there?
I mean
the question is what are they doing there?
Why is the prophet making them give pledge
of allegiance under the tree? Because they might
fight soon. Yeah. No. I mean, the the
question to the Shia is what are they
doing there? Mhmm.
Right? If they're
Yeah. Why are they under the tree giving
a pledge of allegiance?
Because here's the thing,
if you're going to say
that these are disbelievers or they're or they're
hypocrites or what whoever they may be, right,
Then why are they under the tree?
Because this
is really sending a very confusing message
to the Muslims, isn't it? Okay. You got
all these people sending giving pledge of allegiance
in the tree. Allah is saying he's very
pleased with them. And then what is the
last verse of Surat al Fatha say?
It's even more categorical in many ways. Yeah.
Yeah. It's,
That Muhammad is the prophet of Allah and
the ones that were with him
are very strict with these believers and very
merciful with themselves.
And it keeps going on. But it
well, the ones who are with him,
you'll see them as all these praiseworthy things.
So you have they're under the tree. Okay.
You say it was these are believers. You
wanna be pedantic about it and try and
get your wriggle away.
But you become it's become as even more
general at the end of the Surah. So
the ones that are with him, the the
ones who are with him, you'll find the
very I think all these
adjectives to describe them.
So who are the ones who are with
him? The ones who are with him the
most are the and
Ali and all of these figures. So how
can why would we take your word for
it? That they're not good figures when the
Quran is very clear about this. So, Surat
Al Fath,
in addition
to what we already know in chapter 9
verse 100,
in Surat Al Tawba,
You
know,
you know, and so on. The verse which
says that the ones who done Hijrah and
the
and so on,
that they are
That they are pleased with Allah and Allah
is pleased with them. When you combine these
evidences together,
you find that the companions are praised in
the Quran.
There's a number to it as well. When
you judge, for example, all 100,000, they don't
like the Sahaba. Most of them, they're like
only, like, a few, like, and
so the prophet, ham, salallahu alaihi wasalam,
as, judging the character of these people, Is
he bad? Like, why did he mess up
over a 100,000
of his friends?
Like, the percentage of him having bad friends
is 99.9%.
Like, how bad is this? Yeah. And the
prophet is the one telling us, giving us
the advice to be, be around good Yeah.
Yeah. And then 99.9 percent of his You
know, in the deal, what what do you
call it?
What do you call it?
Khalili. Yeah. Yeah. From
and so on. The man is in religion
of his friends. So one of you watch
out who your friends are, and he's surrounded
by
and he's surrounded his best friends and his
wife.
Anyway,
we will pray,
and we will come back and discuss some
of these issues.
Maybe not these particular issues, but talk about
Hadabia
a little bit more afterwards.
We'll have a break, and then we'll come
back inshallah. Alright guys, so we're on, slide
12. I'm skipping 1011 because it's just a
summary
and this summary by the way is
is from is taken from Montgomery Watt. Montgomery
Watt was an orientalist
and I just wanted you to have, you
know, a flavor of orientalist,
literature
here. We've already spoken about Russ Rogers who's
kind of like new age orientalist,
American military strategist.
We've we've
referenced his work at length. This one is,
it shows you they can be fair. Like,
Montgomery and many of the places
don't think just because a lot of people
are orientalist and they're unfair. A lot of
them the especially the old school ones were
quite fair actually.
And there was one,
book,
or into this work, which I recommend. It's
a very good book actually,
by Thomas Arnold Walker.
It's called the Preaching of Islam.
In fact, when when I met Peterson, when
we all went and saw him in the
Masjid, I gave him a copy of that
as one of the things I gave him.
Because he's obviously stuck. A lot of people
are stuck into or into this thinking.
So when you hear
the fair minded narrative
from people who have no agenda,
in fact, many many of them are against
Islam
openly,
then sometimes it can it can actually bolster
the case.
And it's important when we're doing the intellectual
sealer to know some of the names of
these people.
Montgomery Watt,
Ross Rogers,
Karen Armstrong,
you know, Thomas Arnold Walker.
Why? Because
for these people, it's like us. Right? If
if someone was having a conversation with us
and then they start mentioning Imam Al Ghazali
or they start mentioning
Imam Ahmed or Abu Hanifa.
We we all say, okay, well, if if
really if Ahmed said this, we should pay
attention to kind of peak our interest a
little bit more.
They can be like that as well, especially
if you're dealing with centrist, right wing people,
etcetera. You wanna make a case to them,
say well,
look what this person said.
You see? So is it I think part
of the intellectual
for us to kind of get a handle
on this and to have secure knowledge. It's
not just to go through okay, Ibn Hisham,
Ibn Ishaq, the new age ones,
Zuhri is 1, you know, all of these
different
the sealed nectar. We all know these exist.
But it's also to have a handle on
this as well because if in the Western
context, we have to be able to synthesize
different narratives.
Now,
something which we when we set out to
do this intellectual sierra,
and in general what the Sapiens Institute tries
to do,
is
make a case for Islam.
This is what hopefully separates this
from other Siras. Well, I mean, there are
Siras that focus on fiqh.
There's even books entitled
and so on. The fiqh of Sira.
Wrote a book called fiqh Sira, very famous
book, and others
have written books with similar titles.
So they focus on the rulings relating to
Sira, and there's some other people that will
focus on
the narratives and the storytelling aspect of the
Sira. And they'll narrate the Sira
as if it is a story, and that's
fine. These are all legitimate and fine approaches.
What we are doing with the Sierra
is we are trying to make arguments
using Sierra material,
and we are using an interdisciplinary
approach.
And there are 2 things when you make
an argument that you need to know. Making
an argument for the case and handling objections
against the case.
And so we've we've dealt with some of
the misconceptions.
It's also important to realize that there is
arguments, positive arguments that we can make. And
of the arguments that we can make are
miracles of the prophet Muhammad.
And I wanna repeat this because very interesting.
I've read a lot of Christian apologetic material.
And if I were to summarize like CS
Lewis, all of these figures,
even reasonable faith and all of these guys.
If I were to summarize, what I consider
to be the strongest argument for Christianity,
according to them,
It can be summarized as 2.
And by the way, most Christian apologist will
tell you this is the strongest argument for
Christianity
that I've read.
Number 1, they say, the miracles of Jesus
Christ.
Yeah. Look at him, he cured the leper,
he he raised the dead, and so on.
Number 2 is connected to the historical event
of the crucifixion and resurrection of Jesus Christ.
And a lot of them in public debates
will actually say this. They'll say, look, say
for example, Islam or other religions,
they considered the crucifixion and resurrection of Jesus
Christ to be a false event.
We consider it to be a true event.
Here is the historical evidence of it being
a true event. Therefore, if we can establish
that the resurrection of Jesus Christ happened, we
can establish that Christianity is true.
Notice that the strongest arguments for Christianity
are all historical arguments
relating to supernatural events
performed by the character of Jesus Christ.
Notice that fact.
Now, of course, any historian will tell you,
and we've seen this,
that we don't even trust in your reports.
Because all we have is New Testament reports,
and they're contradictory,
they have no chain of narration, they are
weak, they're corrupted, and so therefore the argument
falls flat on its face
or falls apart like a deck of cards.
If you if this is your strongest argument,
just the issue of preservation itself is enough
to discount it.
However,
what we can take from this is to
say to a Christian,
your strongest argument
is one of our weakest arguments.
Because
we've already noted that our strongest arguments relate
to do with the preservation of the Quran.
Yes.
We said before the sufficient and necessary conditions.
The predictions of Islam, Abu Zakariya's book, for
example, gives you a flavor of that in
English.
The historical aspects
of things that couldn't have been known, we
said. The linguistic and structural aspects of the
Quran. In short,
the strongest arguments of Islam all revolve around
the Quran.
They all revolve around something you can test
today.
A supplementary
argument
is to do with the
the the miracles of the prophet Muhammad, salaam,
and there was a genre
of books
referred to as Dala'il
in the Arabic literature.
And these books referred to as Dala'il,
and there's many of them that have been
written by different people, different authors.
They all focused on the miracles of the
prophet Muhammad.
So the the argument made therefore is this,
the argument we will make is, if you
consider
miracles of Jesus,
supernatural events that happened to Jesus,
to be enough to solidify your faith as
a Christian.
Surely then,
you shouldn't discount
the miracles of the prophet Muhammad,
which are based on more
rigorously preserved text,
authentic narration.
So your strongest argument, and we wouldn't use
this if I was to go and do
that with someone in the street. I wouldn't
say the the strongest argument we have is
what I'm about to bring to the table
now that, you know, these miracles happen to
the prophet Mohammed.
So I wasn't there to see it, or
I wasn't there to see Jesus do anything
either.
It's not our strongest argument.
The reason why the Quran is our strongest
argument is because we can analyze it now.
It's a living book that you can analyze
now.
And that's what Ibn Hajj al Askhulani mentioned.
He said that the the miracles of the
prophets of the past
relied on something that they could see, the
people of the time could see. Whereas the
miracle of Islam
is something which the ears can hear as
an auditory miracle and something which can be
analyzed at any time. And that's only fair
if you want everyone to agree with it.
So this is a very important thing. Because
in,
you see, there were some of these miracles
that we have spoken about before.
For example,
it's been authentically narrated
that when they were there
in Hodeibiah, water started gushing from the well
of Hodeibiah.
Now, obviously, they were thirsty.
The fact that the water's gushing
from the well of Hadei Biyyah is something
very noteworthy.
Moreover,
another miracle in Hadei Biyyah is supported by
Jabir. He said that the people were thirsty
at Hudaybiyyah and that only the prophet had
some water in a bucket. When he started
performing wudu, the the people looked with at
him with great desire for the water.
Seeing him stare at the prophet
asked what the matter was. They said they
informed him that there was no water and,
for or quenching their thirst.
The prophet
put his hand into the same bucket and
water sight gushing forth from his fingers.
Now this is a supernatural event.
When when water starts gushing forth from the
fingers of a man, there's a supernatural event.
And it happens at a time where this
is a it was necessary for that to
happen.
It's a supernatural event which is authentically narrated.
This is an evidence for Islam.
Jabra says that all all of them had
sufficient water for and drinking. When someone asked
Jabra how many
they, there were,
says they would have been enough for us
to have, even if we before a 100,000,
basically.
The idea, however, we number 1500.
The idea is that these are miracles of
the prophet Muhammad Sallallahu Alaihi Wassalam. We've covered
a lot of them. If you remember the
last session,
these are miracles of the prophet Muhammad Sallallahu
Alaihi Wassalam.
It's their strongest argument, it's our weakest argument.
Nevertheless,
if you want to rely as a strongest
argument as a Christian,
on the supernatural events of Jesus Christ, we
have our own supernatural events. You're gonna have
to try and They say, we don't believe
this happened.
You don't believe that happened, but you'll you'll
talk about I should've been, married
at 9,
where it comes from the same source.
So why don't you really reject that hadith
as well?
You wanna take this one, and you wanna
reject that one, because it goes and this
one's in line with the morality, and this
one's out of line with morality. Okay. So
here's the thing. If you agree with these
narrations,
which don't they're not in line with western
ethics,
then why do you not reject these narrations?
Surely, you should reject all the narrations.
But if you reject all the narrations,
then you reject all of the things that
you consider to be unethical on your worldview.
Let me repeat the argument here just to
to to be to be clear.
What was the miracle that we just looked
at here with the prophet Mohammed Hassan?
See? Water gushing out from his finger? Yeah.
So water gushing out of the prophet's finger
sallallahu alaihi wasallam. It's narrated
authentically. Correct? Okay.
So the water was gushing out. Is this
a natural event or is this supernatural event?
It's true. Supernatural event. You would agree. It's
a supernatural event. Alright.
Now if you present this to a Christian
whose strongest argument according to the most prolific
Christian texts of apologia
is that Jesus Christ performed miracles and he
performed supernatural events. Therefore, Christianity is true. It's
the strongest argument they have. Okay.
If you what are what's the Christian likely
to respond?
That they don't believe what happened.
That this happened. Supernatural.
Yeah. They say this is maybe narrated and
maybe inserted, maybe this and do that. Obviously,
if they want
to level this level of criticism
on the authentic narrations of the prophet Muhammad
SAWSALAM,
then why where is that criticality when it
comes to the New Testament, which is going
to their own scholars not preserved? Putting that
to the side. No problem.
What's the number one argument against Islam? The
morality of Islam.
And the and the prophet, sasalam's character and
his marriages
and his wars.
That's their strongest argument.
Where did they get the information about that?
From the same sources that they get information
about the prophet sallallahu alaihi wa sallam's water
coming from his hands.
So why do you accept these hadith and
reject these ones? But the thing is they
can have accountants in a second. You come
and talk about the prophet Mohammed in the
bible, then you come and say the bible
is corrupted. So they'll come and say what
is good for you. So when the bible
is, reliable for you is reliable. When it's
corrupted, it's corrupted. Yeah. Sure. So what would
be the response to that? We're speaking about
the original bible, not the corruptive man.
Yeah. Because we still believe on bible. Go
on. Yeah. I'm the money. The money is
that we say, oh, we have a metric
sideways right and wrong from the bible, which
is the Quran and that. What was your
metric to the disagree and agree with the
hadiths?
So we have we have a tool to
use. So what's your tool? That's the same
thing about the Bible. They say, we believe
the Bible, the resurrection, and this, that, and
your the the prophet came later and contradicted
this or our
hadith.
So you said you rejected someone and agree
with someone. What is your tool? What's the
Okay. I want you to expand on this
in the book. I think you're on the
right path.
And it's good that he's playing devil's advocate,
but I just want you to expand on
this a little bit more because how do
we determine if a hadith is?
Is it on the basis of the content
effectively?
Although that can be, a thing. But is
it the main unit of analysis?
What is it on the basis of? External.
For example, some you said about, you know,
the person has to be truthful. Mhmm. Chain
has to be connected. Yeah. You know, there
should be no defects. So there's certain thing
that's external to the text Uh-huh. That we
have, which is a whole science. Okay. Beautiful.
Do they have that science? No. They don't
have that science?
Beautiful. Okay. So Sacrifice at life. So so
the response
to to that interrogation therefore is, okay, well,
Christians believe
that the Bible is true.
Okay?
However, they don't have a way of deciphering
what is corrupt or from what is not
corrupt. Hadith, we accept some of them are
corrupted.
Put it in that way. Some of them
are inauthentic. Some of them are weak.
But our method of finding out what hadith
is true or false is not based on
the content. Effectively, it's based on an external
vetting process.
Okay. So going back to the argument at
hand,
the argument is you got these range of
hadith, let's say, 2,000, 5,000, 10000.
How many hadiths were there where you said
is authentic?
No? We said it.
Number 1. 10,000 or something like that? Yeah.
Find it. I think 10,000 hadith authentic of
of a1000000 or something. Right? Which is base
basically, 1% of the hadith that we have
is is 99% of them are, inauthentic.
Okay. No problem. So we have a vetting
process.
In that selection of strong Hadith, you have
Hadith, which talk about water coming out of
the hands of the prophet. What other miracles
did we come across if you remember? The
moon splitting as well. Oh, he moon splitting,
but, they they will reject that for other
reasons, but we can mention this. It. Curing,
our friends, is saliva. Yeah. Curing.
Yes. What else did we mention? Hitting the
rock. Hitting the rock three times and so
on. All that stuff. Right? All of that
stuff is in the Hadith.
The Hadith is authentic. Correct? Yeah. Okay. It's
authentic based on what metric?
What analysis? There's an ad analysis. Okay. No
problem. Chain of narration. Chain of narration.
Okay.
Now
when the
orientalist or right wing propagandists, whoever is, wanna
attack Islam, what do they go for?
The morals and the ethics and the the
warring nature of the prophet and so on.
Right? Where would they get that information from?
Hadith. The Hadith. Which ones?
The authentic ones. Okay. You wanna accept the
authentic Hadith.
So if you wanna accept the authentic Hadith,
you have to accept all the authentic Hadith.
Because you have no other way of corroborating
which is correct and which is not correct.
You can't be discriminatory and say these ones
are supernatural. We don't like them. Yeah. Because
they are a case against us. These ones
are natural. Therefore, we accept them because they're
more plausible. Mhmm. Why?
If you accept that Jabber said this on
that one said that or
or and I said that. So he's the
same Jabber, the same Anna, the same Aisha
who's narrating that, okay, I was 9 when
the union and the consummation took place. It's
the same people that are saying, well, the
water came out of the hand. If you
don't wanna accept her testimony in position a,
you shouldn't accept her position, b. Can I
play the whole song with that? Please. So
what if they say, we're not arguing that
that's true about, you know, the war and
whatnot and neither is this true. But our
issue is that you Muslims
today believe it is true and you're gonna
act
act based on those hadiths.
Yeah. Sure. That's that's more that is more
sophisticated,
but that's not how they put the argument.
Okay. Because the way they would put the
argument crudely is your prophet was a, and
then they put a fill in the blanks.
He was like that. Okay. Why do you
how did you come to the conclusion that
he was like that? Through the hadith. Same
hadith that says that he was doing supernatural
things. Yeah. Also, I just wanted to say,
so the Christians, they start with the idea
that they have a particular belief, then they
go through the bible and select what agrees
with them and then they remove what doesn't.
Whereas we Muslims we do not have a
innate like before we start looking at the
hadith what do we believe in does this
hadith agree with us? Sure. So this is
outside.
So so yeah. Fundamental difference. What you said
there is actually quite important. I'm glad you
mentioned it because
when you said that well, they could say
this is what you believe.
If
they invoke what we believe Yeah. That's better.
It's a much stronger argument from their perspective.
But we're not dealing with that level of
argument. We're deal we're dealing with level 2
argument, which is like a more basic argument,
which is that they'll say your prophet was
a *. Mhmm. That's what they'll say. And
that is said.
So how did you come to the conclusion
that he's a *? Because he married someone
at 9 years old. Okay. Married 9 years
old. What else did he do according to
the Hadith?
All these supernatural events.
Do you accept? No. We don't accept that
one. Why do you accept this one? Not
this one. No. I got more really good
things. Mhmm. Like, no, they were saying that
they order, but to their standards. Yeah. Yeah.
Basically, the stuff that, you know, they're the
one that harms the. Yeah.
So do you accept that? How we treated
that? Sure. Sure. So when they did this
good, that was that good? Yeah. Sometimes you
need to get to them and say, okay.
The prophet did that. Is that good or
bad? To their standards, it's good that you
But also so he so did you get
it? So that's if they come on morality,
I would say come on that. So I'd
accept that now. Okay. So he did that
disruption. It's a good point. You see? Okay.
Guys, this next part is probably the most
fundamental part. I'm happy that he came,
at this did you find out how many
it was? 10,000 to 15,000.
Yes.
Yes. 10,000 to 15,000 Sahih Hadiths that we
have. And we're we're talking about I mean,
if you think about Ahmed Muhammad said, I've
memorized a 1000000 hadith. Wow. Yeah.
Elf elf hadith, which is a million. So
out of a 1,000,000 hadith, you got only
what? 10,000 which are 1.5%. Which is is
10,000. Yeah. Let's just say 1010000.
Yeah? 1%.
1%.
Now, obviously, there's repetition.
So don't think I see these are all
different Hadith narrations. It's the same Hadith, but
with different chains.
You know? For example, is like, what? 9000
Hadith, is it? 7000. 7000. But only 2000
are,
without repetition. Oh, okay. Yeah. But bear that
in mind because it's like we have a
vetting process of what we consider to be
co correct hadith outside of the content.
Even though, to be fair and honest,
sometimes the content
can be, as a secondary result, mentioned as
well. If it contradicts the Quran, if it
contradicts our hadith, and so on and so
forth. Okay. This next part of the session
is the most important part, which is the
discussion between the prophet Muhammad Sallallahu Alaihi Salam
and Suhail ibn Amr.
We're going to go straight into the hadith,
and the link is there. So we're gonna
spend about 5 to 10 minutes,
and what we'll do is everyone will have
the same information, look at it, and we'll
discuss the hadith. So look at it. Let's
read it in our own time, and then
we'll summarize it together, and then we'll start
discussing it together.
That makes sense? So this is in, slide
number
14. So just click on that hadith,
and then we will, this will be the
most important part of the session. After that,
we can, round off.
Okay?
Alright. So what we're gonna do, guys, is
we're gonna summarize this long hadith in Bukhary,
which is, I think, one of the longest
hadith,
in the whole of Buhari,
which talks about basically the encounter with the
prophet Muhammad Sallallahu Salam and Sohid ibn Amr.
We're gonna do
we've summarized it into 10 points together as
a group
and using GPT.
Using,
Shaq GPT.
And what we're gonna do is we're gonna
go 334.
Okay? So go for the first 3,
and then we're gonna
summarize, and then 3 again, and then summarize,
and then 4, and then discuss.
Okay. So what are the first three points
you got?
Okay. So the first is the setting and
the initial action. Yeah.
So, the prophet Muhammad SAWSAWSAWAN led these led
his followers to avoid Khali ibn Walid. He
wasn't a Muslim at this time.
And
to avoid the Quraysh
to avoid the Quraysh
cavalry by taking a detour.
Then
the second point is the divine intervention.
So the Prophetess Kamal,
it refused to move at one point during
the journey.
And then it stopped.
And then he expressed readiness to accept any
Quraysh demand that was that respected Allah's ordinance.
Okay. Go for the third one. The third
one, is the water.
So when the Muslims run out of water,
the Which we've discussed this one, isn't it?
Yeah. Yeah. So I think because we discussed
these 3. Yeah.
Go for the other go for 2 more.
Go for 2 more. Okay. Then it was
the dip diplomatic efforts and proposals.
Okay. This one, let's focus on it a
little bit. Okay.
So it says diplomatic efforts and proposals. Some
can someone pull out the part of the
Hadith
where the the discussion being had
between Surah Al Muhammar and the prophet
is made apparent. Because I think this is,
a key part of the hadith. We can't
obviously narrate the whole hadith, it's a massive
hadith.
But this part here, who who's got that
part here where the diplomatic efforts are being
had?
Yeah. Yeah.
Where is it? Because here it says, no
doubt the war has weakened Quraish, and they
have suffered great losses.
So if they wish, I will conclude the
truce with them. Okay. Yeah. Keep going.
During which they should refrain from interfering between
me and the people. Yeah. So here let's
pause here.
This is something it's it's a hadith. I
looked at the authenticity of it in different
places because there's different rewires of it,
which is,
leave me
leave me between his prophet saying,
This is very important part because it shows
you that one of the objectives that the
prophet Muhammad was trying to achieve
from the whole from the beginning was a
dawah objective.
He just wanted access. So what's he saying
here exactly? What do you mean? So he's
he's telling he's telling who, leave me with
the people who? Quraish. Because remember, Quraish
didn't want the prophet or the Muslims to
have access to the people of Quraish because
they knew the dangers
of,
the Muslim people coming in and converting their
people. So who's the prophet saying this to
leave me with the people? Who's he talking
to? He's saying it's a Quraysh. Oh, he's
saying it's a Quraysh. Yeah.
No. But who they were not there's a
whole lot of them.
Yeah. So he's the leader of Quraysh. So
is he saying it to Or he's the
negotiator on their behalf? Okay. That's very interesting.
Because the thing is,
the in in the Quran, you know it's
Jihad.
Mhmm. Like, the the the scholars understand this
as the Quran. Yeah. So it's very important
that it shows us that the the biggest
power we have actually is not jihad,
it's tawah. And not only that, for example,
when,
when they go to war there's 3 conditions.
Number 1 is that accept Islam,
if not you pay the jizyah
or we will fight you.
And this is why some people take this
out of context as to make it seem
as if, like, yeah, Islam is forced to
it's not necessarily. It's for the fighting army.
Why? Because they want to have access to
the people. They want to give the dua
to the people.
From what I learned I can't remember where
it was, but it was basically saying that
the reason why these ultimatums are given is
because the dawah has to reach the people,
and we will fight you at that cost.
That's what we're saying except Islam, if not
pay the jizyah. Let me ask you this
then. In this situation in Hudaybiyyah,
did the prophet propose those three options? No.
He didn't. Because this this he obviously,
I don't know what reason he did not
do it, but it just shows you the
importance of reaching the people. No. But it
shows you something else, which it shows you've
got those you've got those three options as
an as a method. Yeah. But you've also
got the Hadebih method. Mhmm. Yeah. Do you
see? Because some people and this is especially
the case
with Muslims and non Muslims. Yeah.
They consider that Islam
is permanently hostile.
No. Yeah. And that there's there is no,
potential or possibility or plausibility
for peace.
That Islam doesn't have that level of pragmatism
or inbuilt flexibility embedded within it. The truth
of the matter is, of course, in the
age of empire and generally speaking Yeah. The
or the 3 options was something that was
given to the people. But this is also
a model.
What's a model? The model of, okay,
we're gonna we're gonna do a peace treaty
with you. No. But that's only then, and
and, you know, we we went first as
well. That is only in the time of
weakness that they say up to 10 years
is a treaty. Sure. That's time of weakness.
Now the only thing that we can say
is the offer of jizya,
which is a form and again, it is.
I mean, what's wrong with that? You know,
we we shouldn't succumb to their world views.
Jizya is a plausible,
outright to live. That's why the asking for
Jizyah in this case? Not in this case
because of we can go back to because
of the weak situation. Yeah. Yeah. Sure. Sure.
So so so the so the asl is
that
it shouldn't be. There's Yeah. Yeah. Jihad. Sure.
And in forms of weakness that there can
be a treaty up to 10 years, some
say. Yeah. Some say 10 years. The Shafi'i
say up to 10 years. But some others
say you can extend it it it it
it it it it it and others say
it can extend it continuously and indefinitely.
But the point is is that
we've got let's say 57
Muslim majority countries now, 197 countries in the
world. Most of them cannot or compete with
the superpower as as it stands, unless they
come together somehow.
So this stuff is actually quite
important for us, as it stands. Because it's
not always a matter of treachery to the
Muslim cause, for there to be peace treaties
between Muslims and others. However, having said that,
we'll find
in this situation
that the prophet is attempting his level best
to get the best deal for the Muslim
people. And he's trying to do a,
the idea of strengthening the position of the
Muslims so they can come back
and propel the Muslims to better condition.
Some people use a Hudaybiyyah
as a means,
for example, to claim that, well, Islam or
the Muslims
countries are doing peace treaties with Israel, they
should do it. This is a good example,
they say, of what they should do, peace
treaties with Israel because if you consider
the prophet,
you know, he done peace treaty with Quraysh
were much worse than the Zionist. Therefore, what's
the problem with doing peace treaty with Israel?
That's what they would say.
We would say the following, we'd respond in
the following way. We would say that the
prophet was not in a hurry
to do a peace treaty with a people
indefinitely
who are who are hostile to Islam.
He was doing it because of pragmatic reasons.
He wasn't doing it because he wanted to
do it. Him or the companions.
It seems to me that there are people
now in the Muslim world that have that
want to do this.
And you will see that, you know But
they could also say that they're doing it
for the same reason.
Sure. They can say that while whilst they're
normalizing at the same time.
But it's this is slightly different because, yeah,
the Rasool Salam still said, no. We will
take Mecca eventually.
But those that do Yes. Peace treaties, in
their mind, they're like, okay. This is Israel.
Exactly. That's it. It's over. Beautiful. Beautiful. These
are good. And then and then it's taught
some Muslim men, women, and children the way
this
this Yeah. To be honest, yeah, they they
Exactly. They do it like that. Would the
brothers agree with Although we will talk about
Abu Jannah lands things and I will I
will see Again, Abu Jannah, if even if
you read it now, they give the promise
that they're not gonna harm him. Because when
they were Yeah. I mean Yeah. He says
the the the the the man from Quraysh,
King Salib Amr, said I'll give you my
word that he will not be harmed. Do
you know Abu Jandal who he is? Yeah.
The son of Salih ibn Amr. Yeah. So
the but when they were taking him, the
one of the men that came to Salih
ibn Amr said, we give you our word
that he will not be harmed.
I mean, yeah. Might be the narration. He
was still in shackles and being tortured and
so on, but this is different. 1 person
being in shackles and being tortured to 30,000,
for example, people being killed and slaughtered and
so on. Yeah. So it's it's a it's
it's deforming
Islam Yeah. Exactly. To use,
situate sacred situations like this Yeah. Exactly. As
a means to escape from the difa Yeah.
And jihad. Yeah. Exactly. Defacing Islam, in fact.
Yeah. It's not something which is acceptable actually.
It's also the source like this comes from
the idea of looking into the future,
whereas the Arab one is more treachery and
cowardice.
So the source of it is different.
You can argue that the Muslims were in
a position of weakness
but now
we're not we're we're way more than
than than the Israelites. Absolutely. I mean, how
many people do we have here? Yeah. Exactly.
How many? Is there way way more Muslims?
No. I mean, at the time of Hudibi,
how many Muslims do we have? 1300, I
think. 1300. Right? How many of the Qurayshis
did we have?
Fighting force. Mhmm. Maybe 10 times that actually.
Yeah. So we will talk about a 10
to 1 ratio.
Now we're 1 out of every 4 people
in the world. Yeah. It doesn't mean anything
because of the hadith of the prophet who
said you'll be many number, but Allah put
the love of the din in your heart
and take their fear. So it's not if
we calculate by numerical numbers, it's not the
same. We need to measure it by, quality
rather than quantity because Sure. But there are
the numbers are important in the Quran to
some extent. What what what what do I
what do I,
refer to here?
Well, we can't numbers. If we bother, Hunayn
No. No. I don't mean that. I mean,
there's a verse in the Quran.
If you remember.
Do you do you know this verse? Or
okay. Tell us about this verse, brother.
No. No. It's this one. I'll end this.
I don't think it's I shouldn't. I shouldn't.
Right?
Again, it says,
Alfine is going to Alfine.
Yeah. Is that right? Yeah. Yeah. So
what's going on here with this? What's the
translation?
The translation is that Allah is by the
way, that one verse is abrogated by the
next. So one verse says that
that now Allah has made it easier on
you, and he knows that there are weak
people among you. Are we talking about the
the the if there was a 100 of
you? Yeah. If there's a 100 of you,
then you'll be able to defeat 200. If
there was a 1000, you'll be able to
defeat 2,000. So the ratio is 2 to
1? Yes. So what what but why is
Allah saying?
We were did we increase the number? But
yeah. Because
the the number is definitely important. The ratio
is 12 to 1. Before it was what?
Yeah. 1 to 10 by then. Yeah. It
was 10. So what is it showing you
here?
Numbers matter. Numbers matter? Yeah. Because if otherwise,
this would be a frivolous verse. No. How?
The verse actually is is contrary because it's
saying if the numbers matter, they're saying it'd
be 1 to 10. It can be 1
to 10. I will have 1 to 10
at the beginning and then Exactly.
Even what it's saying you is 1 to
2 is even phenomenal. Just because it started
with 1 to 10, we when we dropped
to a ratio of 1 to 2, that's
still phenomenal. Imagine 200 of you against 400.
Yeah. Sure. Do you get it? So No.
But what's what what is this trying to
show then? That numbers don't matter actually.
Okay. The more you, the more stronger. That's
true. So numbers do matter. I believe it
shows numbers don't matter, actually. He made
it easy for you. So it it does
make it easier. Easy option. 1 to 2.
Again, numbers don't matter. So I think what
you're saying is it doesn't matter in terms
of the result, but it matters for them
as individuals how hard it is. Of course.
I can get it. In the Bethel Hunayn
was a big largest number and they were
nearly losing. Yeah. So it was It's Let's
let's let's get this right because
it there's 2 verses on insuland fell here.
So one of them, it says that in
the beginning, it was a 10 to 1
ratio. Yeah. And then now it's become 1
to 2 ratio, 2 to 1 ratio.
Now
if we couldn't expect, let's say, for example,
if we said numbers don't matter at all,
right, then 3 Muslims can go and fight
America, United States of America. Do you know
what I mean? So that there has to
be some level of strategic planning when it
comes to numbers. Otherwise, Islam would be an
unstrategic religion. Understand. So numbers do matter. Obviously,
what you're talking about
with,
what do you call it?
This is important because Allah is criticizing the
people, and and we'll cover Hanay because they
had the because
their numbers they considered the numbers to be
the. They considered it to be the cause.
However, obviously, numbers do matter from a strategic
perspective. Otherwise, the other words wouldn't matter.
The point is is that one of the
things that happened that we discussed before we
came is the numbers of Muslims increased.
The fighting force increased.
The fighting force increased from from 1,300
to about 10,000, in fact, Fatimaqa.
So there was clearly an intention to strengthen
the Muslim fighting force before engaging with
Quraysh.
Now, like in today's age, the Muslim fighting
force is actually quite a lot. Like,
Pakistan has 650,000
people in there, active personnel, 1,000,000 in the
in the in the in the reserve.
Egypt has 450,000
in the in the thing personnel.
Morocco has 250,000.
Turkey has 400,000 or something like that as
well. So if you add all that numbers,
we've got the numbers.
It's just we don't have the unity.
You see? So the the situation is different
now. The the kind of weakness we have
is a is a,
weakness in unity,
not in the weakness in numbers.
And as you mentioned, also weakness in the
kind of quality of the people that we've
got here.
Yeah. But the point is is that you're
on the second bit. You are reading it
out. Yeah.
We have not come to fight anyone but
to perform the Umran. No doubt the war
has weakened the Qurayshaun. They have suffered great
losses. So if they wish, I will conclude
the truce with them during which they should
refrain from interfering between me and the people.
And if if I have victory over those
infidels, Quraysh will have the option to embrace
Islam as other people do. If they wish,
they will at least get strong enough to
fight. But if they do not accept the
truth by Allah in whose hands my life
is, I will fight them defending my cause
till I get killed. But I am sure
Allah will is that I think is worth
pausing.
Isn't that very powerful statement?
I mean, read that again. I mean, I
will fight them what? I will fight them
defending my cause till I get killed. Now
this is,
look at this. Look at this. This is
brazen confidence.
Pure.
I will fight them,
defending my cause until I get killed.
Or succeeded.
Yeah. Either I'm going to succeed or I'm
going to get killed. You don't find this
level of discussion now. Have you seen a
Muslim leader speak like this? No. I mean,
the last time we hear of any Muslim
leader speaking like this was you have to
go back in history now.
This is part of the problem.
You know, I'm being I'm being serious. I
mean, this is
in a negotiating
situation,
he's going as far as to say, look,
I I'm willing to risk my life on
this situation. But he's not being foolhardy.
And
this shows you the tactfulness,
the statesmanship,
the diplomacy of the prophet.
He knows how to be assertive, but at
the same time, how to give them an
option.
Keep going. I think this is very powerful
part.
Yeah. But if they accept the truth, by
Allah in his hands my life is, I
will fight them defending my cause till I
get killed. But I am sure Allah will
definitely make his cause victorious.
Budayil said, I will inform them of what
you have said. So he set off till
he reached Quraysh and said, we have come
from that man, Muhammad,
whom we heard saying something which we will
disclose to you if you should like. Some
of the fools among Quresh
shouted that they were not in need of
this information.
But the wise among them said, relate what
you have heard him saying. Qudayil said, I
had heard I heard him say so and
so. Relating what the prophet Mohammed, peace be
upon him,
Urwa Urwa bin Masood got up and said,
oh, people, aren't you the sons? They said
yes. He added, am I not the father?
They said yes.
He said, do you mistrust me? They said
no. He said don't you know that I
invited the people of Okas
for your help? And when they refused, I
brought my relatives and children and those who
obeyed me to help you. They said yes.
He said well this man has offered you
a reasonable proposal.
You'd better accept it and allow me to
meet him. They said you may meet him.
So he went to the prophet Muhammad, peace
be upon him, and started talking to him.
The prophet told him told him almost,
almost the same as he had told Buday.
Then Uruwah said, oh, Mohammed,
won't you feel any
scruple in,
excipating your relations?
Have you ever heard of anyone amongst Arabs,
excipating in his relatives before you? On the
other hand, if the reverse should happen, nobody
will aid you. For by Allah, I do
not see with you dignified people, but people
from various tribes who would run away, leaving
you alone. Hearing that, Abu Bakr abused them
and said, do you say
we would run and leave the prophet alone?
Ura said, who is that man? They said
he's Abu Bakr. Urua said, our Urua by
him whose hands my life is. Were it
not for the favor which you did to
me and which I did not compensate,
I would have retort on you
retort on you. Uruk kept on talking to
the prophet, peace be upon him, and seizing
the prophet's beard as he was talking while
Al Muhira
bin Shurba was standing near the head of
the prophet,
holding a sword and wearing a helmet.
Whenever Urwa stretched his hand towards the beard
of the prophet, Al Maghura would hit his
hand with the handle of the sword and
say to Urwa, remove your hand from the
beard of Allah's messenger.
Urwa By the way, you know, the the
story of Abu Bakr, and he said to
go and suck the. This is part of
this as well. This is when this happened.
Yeah. Uriah raised his head and asked, who
is that? The people said he is Al
Muhira bin Shoba. Uruwa said, oh, treacherous. Am
I not doing my best to prevent evil
consequences of your treachery
before embracing Islam? Islam Al Muhira was in
the company of the people.
He killed he killed them and took their
property
and came to Madinah to embrace Islam. The
prophet, peace be upon him, said to him,
as regards
to Islam, I accept it. But as for
the property, I do not take anything of
it. As it was taken through treason,
Urwa then started looking at the companions of
the prophet By Allah, whenever Allah's messenger spat,
the spittle would fall in the hand of
1 of them, I. E. The promised companions.
He would rub it on his face and
skin.
If he ordered them, they would carry his
orders immediately.
If he performed ablution, they would struggle
to take the remaining water. And when they
spoke to him, they would lower their voices
and will not look at his face constantly
out of respect.
Urua returned to his people and said, oh,
people, by Allah, I have been the kings
and I have, been to the kings and
the Caesars,
Khosra and An Najashi.
Yet I have never seen any of them
respected by his, courtiers as much as Mohammed
is respected by his companions. By Allah, if
he spat, the spitter will fall in the
hand of 1 of them. Aye the prophet,
he would rub it on his face and
skin. If he ordered them that they would
carry out of out his order immediately,
If he performed ablution, they will struggle to
take the remaining water. And when they spoke,
they would lower their voices. I would not
look at his face constantly out of respect.
Allah added no doubt. He has presented to
you a good reasonable offer, so please accept
it.
A man from the tribe of Bani Kinana
said, allow me to go to him, and
they allowed him. And when he approached the
prophet and his companions, Allah's Messenger, peace be
upon him, said, he is so and so
who belongs to the tribe that respects
the
camels of sacrifice.
So bring the in front of him. So
the went,
were brought before him, and the people received
him while they were reciting.
When he saw that scene, he said, glorified
by glorified be Allah. It is not fair
to prevent these people from visiting the Kaaba.
When he returned to his people, he said,
I know Budun garlanded
with color knotted ropes
and marked with station
sorry, stubs on their backs. I do not
think it is advisable to prevent them from
visiting the Kaaba.
Another person called Mirqas bin Hafs got up
and sought their permission to go to Mohammed,
and they allowed him to. Okay. I I
think we should stop here. Only because it's
so long hadith and
we should summarize the rest of it. Go
They're telling me tell me the summary of
it. But this was a good part I
think that you read out.
So negotiation and respect.
The respect Muhammad commanded amongst his followers Which
we just read right now, isn't it? So
Yeah.
Was evident during the negotiations as described by
Allah who compared Muhammad's respect with that of
other rulers.
This respect was shown by the companions reverence
and immediate
obedience to his commands. Mhmm.
Then the treaty itself, the negotiation led to
the treaty of Hudaybiyyah,
which had several stipulations, including the delaying the
Muslims pilgrimage to Makkah until the following year
Mhmm. And returning any Quraysh who had joined
the Muslims.
Despite
the
con contention nature of these terms, they were
accepted to maintain peace.
What's the story of if anyone remembers
a very famous story in this hadith,
where Ali ibn Abi Talib was asked to
put the name of the prophet Muhammad sasalem.
Yeah. So Do you wanna? Yep. The hadith
is that the negotiator from the Quraysh side,
we say, we don't believe you, Rasulullah,
so remove it from the contract. So when
he was putting this is a negotiation by
Sohail
to Muhammad Rasulullah, he said remove Rasulullah because
we don't believe you Muhammad Rasulullah.
And the prophet showed some level of compromise
here. He said, okay, remove this bit, put
Muhammad.
Mhmm. Alib Nabataib didn't wanna do that because
he's considered that to be
disrespecting,
the prophet Muhammad. He refused 3 times. Yes.
Excuse me. Excuse me. Excuse me. And this
is actually one thing we say to the
Shia, because they say, Omar, one time refused
like an order. Excellent. Excellent. Excellent. Which is
like the kawaii here, you give a justification
where he loves the prophet, but, well, Omar
Uh-huh. Could say no. He's evil and all
the stuff. Good point. Yeah. I like it.
Go ahead. Next, Shamir. Yeah. The case of
Abu Jandal.
So this bit here, this is important. So
Abu Jandal Ali, you said you told us
who he was. Who who is he? Yeah.
Abu Jandal was one of what was that
other son's name?
Which which of who?
It was Abu Jahn that was locked up.
Who was that done that escaped?
Yeah. It's Abdul.
I I don't know who you're referring to.
They have 2 sons in it. Yeah. Two
sons. One said they ran to the Muslims.
Yeah. The other one was obviously,
prisoner, Abu Jadar. He's the one who ran
away. Mhmm. So he's the one who was
captive. He So how does he the son
of? He's the son of Sahib al Nammal.
Yeah. Yeah. But he had the son of
the son. I forgot the name. Yeah. We
can find that out. Yeah. So, yeah, Abu
Jandal, he was, he ran away. And,
I think this happened just before they signed
the treaty, if I'm not mistaken, or just
after they signed it. What clause of the
treaty?
It was basically that, anyone from Quraish
that
runs away or comes to Medina will be
sent back to the Quresh. And anyone that
wants to leave their religion in Medina can
freely come back. Sure. So that's what it
was. And what's really interesting. Is it anyone
or does it list? Oh oh, okay. Yeah.
So that's very interesting because it says men.
Uh-huh. So that from here, we take that,
for example, some one some of the women,
that that came. Do you know who the
prophet I don't know who it was. It
was a woman called Umu Khalthoum. Umu Khalthoum.
You know what's very interesting? I read, Tafsir.
I don't know,
if it's authentic yet. But it was basically
saying this shows the interesting nature of women.
Yeah? Basically, it was saying that the Qurayshian
woman it's definitely not written a Tafsir, but
I don't know who it's from. He was
saying that the Qurayshian woman would have fights
with their husbands. Yeah. And just to get
back at him, they would run to Medina
to say we accepted Islam. That's why the
ayah came down to say test their belief,
and if it is true,
keep them. Well, I you I'm glad you
mentioned. I don't know about this particular.
Yeah. I I definitely read it. I just
wanna very No. Yeah. We'd have to check.
This, is interesting because it says any man.
Yeah. Any man who comes to Quraysh, he
has to be returned back. Any Muslim man.
So this is what's going on. Part of
the the one of the clauses
of this particular,
treaty,
any Muslim who tries to seek safe haven,
who's within
Qurayshi confines and the parameter
of Quraysh, and he goes to the Muslim
Medina,
has to be returned back. Yes.
So had said the first person who this
is gonna apply on is who? Yeah. So
indicate He says it's gonna be Abu Janda.
Right? So basically, Abu Janda was shouting saying,
like, all Muslims basically have run away. Exactly.
And, Swadhi said, and he is the first
that we're taking. Beautiful. And he said, if
you are really sticking by the treaty, he
will let us take him. And then also
back and forth with, and you're gonna let
him Sure. We'll come to Amr on a
second. Absolutely. This is one thing that inflamed
Amr's temper. Yeah. Made him very upset and
angry.
So Abu Jandal, this whole story of Abu
Jandal was a very, you could say, dramatic
story in the seerah of the prophet Muhammad
sallallahu alaihi sallam. Because here you have a
man
who wants to be saved by the Muslims,
and the Muslims are telling him you have
to go back, but the prophet
is giving him consolation. He's he's consoling him.
He's not saying he's not,
denying him, you see, which is different from
the attitude that we find today with many
of the people in the Muslim world, where
people are begging for the help of the
Muslims. Even if you can't help them, there's
no level of consolation.
Now you have a hashtag
in parts of the Khaleed, a hashtag,
which says what?
Yeah. About Palestine, it says, this is not
my issue.
It becomes
when it's about you and your family. And
it will it will come to you and
your family if this is your attitude.
Because if your attitude is, oh, I'm in
a position of financial prosperity,
and I don't want anything to to
come into my direction, then it's it's gonna
be your turn next. But we're putting this
to the side for now.
Can we go to the next part, Shamir?
Leadership and decision making.
Muhammad leadership was further demonstrated when he encourages
followers to comply with the treaty terms by
himself setting an example.
He
sacrificed his animal and shaved his beard which
prompted his followers Not his beard. Oh, sorry.
His head. Sorry. His head. His head is
his head which prompted his followers to do
the same.
Then we have further further complications
and the resolution.
The narrative also includes the story of Abu
Basir,
whose escape from the Quraysh led to a
series of events
events that tested the treaty.
His actions led to further
negotiations and adjustments in the treaty terms.
Yeah.
What Ali said was, important, which is the
the verses in Surah Al Muftahana
chapter 60,
which says that, if if a woman comes
then from,
you know,
then test them. Because now you had this
new thing and it was prompted by who
came as well.
And she was seeking safe haven. But the
the letter of the law in the actual
treaty, the spelling
and the
of the treaty says that any man who
comes, not any woman.
Now usually,
the term man can mean woman as well.
However,
because
of the eagerness
of the prophet Muhammad Sallallahu Alaihi Wasallam to
fulfill the the function of, of makzad of
Sharia,
which is to save the Muslims and to
give them aid,
and not to do of them, which is
to, you know, be treacherous to them.
He
ruled that any woman who comes,
Allah he mentioned in the Quran, chapter 60
of the Quran.
In the very last verse of that particular
chapter, that if any woman comes, then from
and that,
they are not lawful for the disbelievers.
But one of the conditions was that they
have to send the muhur,
the mahar,
to Their husbands. Their husbands.
So this is a very interesting thing, which
when you are making a contract
with a hostile party, yes, you do have
to you have to honor it.
But you can
be a bit more savvy with the technicalities.
The wording.
Yeah. The wording here, we're gonna be very
strict with the wording. So make sure that
if you're doing if you are doing a
contract with the hostile person,
if you get a good lawyer,
Put it that way. You know, because Yannis,
we're not we're not trying to make your
life easier at this point. How did the
Quraysh, react when the woman
went to Medina?
Were they like, what are you doing?
How would the place she's reacting when the
woman was leaving to Medina?
I don't know. I have to I have
to look at I don't I have to
look at that's a good question. They had
a contention or
Mhmm. Maybe they saw him as like, yeah,
as a woman who cares. Maybe they I
don't know. Or maybe maybe that's what they
thought in it because they they actually was,
you know, they were bearing daughters alive. So
definitely, yeah.
But I'm I'm just saying. I just have
a question about Uthman
Uthman. At this because it doesn't I tried
to control if Uthman doesn't come up. But
was it part of the treaty that they
give him back or was he given back
to us? I think he was given back
as a matter of protocol. Just a matter
of protocol. Yeah. I don't there wasn't part
I don't think he was in the Would
someone argue that the reason the prophet was
like, he wanted it to be peaceful, he
didn't want war, is for the sake of
Uthman's life. Could that be an argument? I
don't know. Wasn't
there an assumption that he was a captive?
He wasn't a captive.
Was he a captive?
I don't think so. No. He wasn't. There
was an assumption that he was a captive
and they heard the story that he was
killed. Yeah. That's what they did the the
Yeah. I don't think it was a captive.
What was it called? No. The same one
they were negotiating.
What was the Yeah. That we'll look at
this. It's an interesting point here. He was
he went there to to ask them to
obey by certain things when you before you
came But there was nothing stipulation about Oman
in the contract. I don't think so. Yeah.
What's that? During the,
when somebody was reading, they said in prison.
He was imprisoned. He was held by the
think he was
imprisoned. He was imprisoned. Yeah. Yeah. He was
a man in prison. In prison. But I
think he was given back. Do I think
he was given back? Imprisoned? I think, somebody
read through the Yeah. Yeah. There was some
evidence of that. Somebody said. Yeah. He was
in prison, but I think he was given
back.
We'll have to look at that because I
don't know the answer to that, Yani. We'll
have to look at that. Okay. I think
we've covered all 10 points. Right? Yeah. Okay.
There's something which we nearly finished everything, by
the way. I know we went through a
lot today.
We've already got we've already covered Abu Jandal
and Abu Abu Abbasir. We've discussed both.
And if you want further details, here is
an article from Islam. This is Arabic one,
though. You can read the
Yeah. You can read that in your own
time. I've done it on my own summary
of the key points as you can see
here. The same ones that you just mentioned
here, using the same technology.
Look. 1 of the things is ceasefire.
Both of them agreed to a ceasefire agreement.
Now one thing we should talk about, and
this will be the last thing we speak
about today,
is Amun Al Khattab's reaction.
Now
Ahmad Al Khattab
was very upset by this whole thing.
And he, you know, he famously said,
are we not on the truth?
They're not on the falsehood.
And he was speaking in a very interrogative
manner to the prophet Muhammad at
which point Abu Bakr
put him in his place.
And he told him, don't speak like this,
blah blah blah. And Abu Bakrab realized his
fault and also
done some things to make up for the
for for his behavior
by freeing slaves and doing some good works.
What would you do, Abdul Malik, in response
to someone who says, this shows you that
this man, he was Maslaha orientated. He was
benefit
orientated.
When things didn't go his way.
He would act in a manner which was
unbecoming and unbefitting, and this shows you that
he was, sorry to say, Munafuk. This is
what the Shia would say. How would you
respond to such a thing? So let's go
back down to what was he actually angry
about complaining about was aside from, but
his actual complaint was something for Islam. Mhmm.
That is for his love for Islam and
the Muslims. Yes. And, at times of anger,
sometimes
someone's angry is. He's crazy. Mhmm. Sometimes we
know a crazy person depends on the yeah.
I need that time we could say that.
At the time, he's very angry, and all
the sahab was angry.
And I think there's a hadith where the
prophet when
one of the
ayat Quran came down, I don't know which
one, it's in Fatiha, maybe.
And the prophet actually sent a person to
recite this to Umar just
to Yeah. So when the book Once the
Fatha was revealed
in the Fatha like a Fatha Mubina,
and he was told that this is
which is
the itself is
a. He was rejoicing and very happy about
this situation. There's a hadith of that effect.
But I think I like the way you've
explained it. It's very good,
The
shayas are gonna come with that. We can
then come say on free occasions, the prophet
directed Yes. Exactly. Yeah. He said no. So
then and those 3 occasions Mhmm. You know,
and we can say the we wish
that people today reacted the way Umar ibn
Khattab did with what's going around the world.
We wish all these leaders this this is
a lesson to us, how we should, because
we're not in front of like, yes. There
was a mistake done at at the end
day, and he had a for the deen,
etcetera. Yeah. You know? And he was in
a moment of anger. Someone's gonna do anger.
We do irrational things, but it shows us
that that is how we should be.
You know, it's it's a lesson to us
how we should be when our brothers and
sisters
are going through what they're going. So it's
it's I think it's it's a fine lesson.
And You wanna Today, we see the opposite,
actually. Yeah. So if the Shia would take
this and say, therefore, Oman is bad. But
if they take it, also, Abu Bakr is
very good.
Okay. I love it. I love it. That's
very good. But by the way, there's something
else I wanna add to this. And and
this is a Shubha. I'm not sure if
you guys have come across it. Right?
I've seen it in some of the anti
Islamic websites. Because there was a time I
was just spending time looking at the Shubahertz
and stuff like that and seeing what they
say.
And one of the things they say is
that,
well, it seems to me, they say, that
Islam is the religion of.
Because every time he had an opinion about
something, the prophet Muhammad Sallallahu Alaihi Wasallam would
jump and there'll be some air that comes
and that would affirm what he believes. So
for example, the hijab,
well, it was, Amr's opinion, and then there
was an area of hijab right after that.
It shows you that this is the behavior
of Amr, that he had such a heavy
handed approach that, hey. You have
the,
outspoken,
narcissistic, grandiose Omar sorry. This is how they're
presenting him. And then you have, Mohammed sasalam,
and all doing his wishes because he's such
a heavy handed figure. Yes? You see you
see the the narrative that's being put, And
the evidence they give is, look, the hijab.
Yeah. And other
Oh, yeah. The battle of when the when
it comes to the, the captives of war
and so on. This is the the the
image they're giving. The responses Is this. Is
this. So if it was a religion of
Amar, in the case where Amar wanted something
the most,
When he wanted something the most, it was
negated. Not only by the prophet Muhammad SAWSALAM
clearly, but by Waka Sadiq. And the way
Waka Sadiq responded to him was like, what
the * are you? Who do you think
you are? Yeah. Who do you think you
are? So so so they've exacerbated they've inflated
the opinion of Ahmad to the extent to
which they are now claiming Islam caters for
all of his opinions. But when he was
most emotional,
he was negated.
He was stopped. He was reprimanded. He was
repudiated
by both the prophet and the companions.
It just Which shows you the dynamic that
they've they've portrayed and they're trying to pick.
So so in that case, why wasn't he
the first Khalifa then? If he was such,
he should have been the first one. Why
was there not him? So, you know, it's
only came to mind. Totally off topic. Yes.
Totally off topic a bit here. You know,
if you think about Umar Al Khattab says
something and then I, a revelation comes down.
Sure. Remember that, Sahaba who apostated because a
revelation came down and he said, oh, like,
what I thought.
Yeah.
Isn't that interesting? Like, he just automatically was
like, oh, this is he's probably copied from
me. But the same thing happened with Umar,
but Umar didn't have the attitude. Yeah. He
apostate by the way, he came back to
Islam.
Yeah. He came back to Islam. And he
came back to the government. He was governor
of,
Yeah. He came back to Islam. Yeah. He
came back to Islam. Of, sham or whatever.
Yeah. He died in the murph, ain't it?
Yeah. They're just, Yeah. The return from the
Sahaba. The problem is our narrative for Sahaba
is not that they're perfect.
They all make mistakes. And that's actually the
point of that generation. It's not It's not
come out to be a great polemic against
the Shia.
No. It's
It's, because, for example, some of the mistakes
and how they deal with mistakes is actually
important for us. Because as humans, we're gonna
make mistakes. Yeah. And looking at how they
dealt all the mistakes, how we should deal
with mistakes. Absolutely right. For example, this might
be off topic, but,
the infighting between Maui and Ali,
they decided in the in fact that we're
not involving anyone else. It's just between us
because Herakl, the king of Rome, said, I'll
I'll join you, Maui. He said, no. This
is just between us. And Muslim countries today.
If they're fighting, they'll involve other people. So
it's more like we actually should take even
their mistakes, how they responded to their mistakes.
Even their mistakes, they're brilliant in in them.
And that's the point of the Sahaba. It's
not perfection. It's how they dealt with the
world and the problems. This is really powerful.
And the another thing which is powerful is
this hadith, which I came across,
which is mentioned by Ahmed, but also I've
I've seen that it's mentioned
by,
who is this? Salim
Hanif or Hanif.
This is, This is so relevant to today
because the the the so how were the
companions were shaken by the situation a little
bit? Because it's like, okay.
We you are the prophet Muhammad Ali Salam,
you had this dream that you are going
to be,
in in Mecca, Medina and cutting your hair
and shaving and going to Mecca, I think.
Yeah. You had this dream.
He said, you had this dream that such
and such.
Now the thing is,
so it's not happening. It's not materializing. When
Omar Al Khattab was asked about this, he
said, actually,
Omar, we didn't say it's gonna happen this
year. I said it's gonna happen, but I
didn't say it's gonna happen this year. Yeah?
That's number 1. Number 2 is,
it happened at the end of it. The
Fatima will be the the Fatima Khaz will
gonna come to next session, happened. But this
final point is,
the the Hadith is, Yeah.
That always blame your opinion on the religion.
This is such a powerful hadith. Always you
have an opinion.
Your your opinion could be based on social
factors.
Could be based on anything, your socialization. It
could be based on environmental factors.
And what Amr Al Khattab
and,
even Hanif
mentions in this hadith, same hadith,
means blame
your opinion
over the religion.
If you have a bad thought about the
religion of Islam, whether it's a gender issue
or moral issue or ruling or whatever it
may be,
then
you shouldn't
rush to conclusions.
This is something very powerful. Because
whatever you think about the religion of Islam
or about your current situation
or the current situation of the Muslim people
is not the full picture. It's only part
of the picture. And just wait a little
bit more and you'll see what happens.
Look, it's
not a very small thing like if we
imagine this like a movie, like these people
were driven out of their homes
and then Rasool alaihi wa sallam has a
dream and then they get prepared, they're excited
to go back to their city, their home.
And it's sort of like, if it's a
movie it will be like the you know,
like almost the big thing that's about to
happen.
And then all of a sudden, we're gonna
go to war. They have a pledge that
we will die for this religion.
And at the peak of excitement, we say,
no, we're gonna choose peace. So it's just
like that adrenaline is very high.
Mhmm. So that also just sort of explains
that he was movie, I mean, Abu Jantal,
trying to save him and so on. There's
a movie called Saving Private Ryan Yes. By
Tom Hanks. I'm not sure if you they
made a whole movie about going in and
saving this guy and all this kind of
thing. So this could be made into this
whole Hodeibia itself could be made into a
movie.
And but there's so many lessons that we've
extrapolated from this, so many things about the
prophets, so many things about the companions.
Was always increasing every lesson. Yeah. Because even
we see
with the high regards. Even they struggled with
the these truths. But Abu Bakr, no issue.
He he was continuing even telling them what
you're doing is wrong. It's like the maqam
of Abu Bakr allah and it's crazy. And
with that, we will conclude. And I think
we've covered a
lot of ground here.
And I'm happy that everyone had a contribution.
A very
lively and vibrant session indeed.
And with it, next time, we're gonna talk
about one of the most important things in
the life of the prophet. One bedrock moment
to another, from the Hudaybiyyah treaty to the
Fatah of Makkah,
of the conquest of Makkah. And we'll see
the behavior of the prophet when he had
the upper hand. With that, assalamu alaikum.
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