Muhammad West – The Women Around the Messenger SAW – Episode 31

Muhammad West
AI: Summary © The transcript describes the history and use of deadly drugs in Islam, including the strict treatment of sharkiers and the use of deadly drugs in deadly attacks. The treatment is based on reward and is not the length of the day. The sharia is a movement to restore the rights of women, but it is not compatible with Western ideologies and is not a means of profit. While some controversial elements may be within the sharia, it is not a means of profit.
AI: Transcript ©
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salatu salam

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ala he was happy he married my beloved brothers and sister Mr. Mr. ecomark Library cattle.

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Thank you so much for joining us this episode that you one of our CDs, the Blissett women around the messenger sallallahu alayhi wa sallam. And we were talking last week about our mother jewelry yet being that Hadith. And during the course of discussion, we mentioned how her tribe, the bedroom historic, were invaded by the prophet sallallahu sallam, and this was done as they themselves were preparing to invade Medina. And the people were taking captives and during our discussion last week, was speaking about the regulations with regards to jihad, and the concept of the prisoners of war within Islam. And just quickly to summarize, we said that from an Islamic perspective, jihad is the

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last resort, we always try as an AMA, to resolve our conflict peacefully without violence. But there is a room in a place where physical jihad is permitted, was very strict regulations in terms of not harming animals not harming trees, non combatants, old people, children, women may not be harmed. So very, very strict rules. And we say that Alhamdulillah from any system on Earth, Islamic regulations, in terms of the rules of engagement are so forward thinking and so merciful in the way in which it is legislated by the Sharia, one hamdulillah then we said that it might happen, that a defeated enemy is taken prisoner or captive of war. And the treatment of the prisoners of war was

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something which Alhamdulillah the Sharia and mentioned in the Quran, that treating the prisoners of war well, is a requirement in terms of the believers that we provide them with not just adequate clothing, food, drink, shelter, medical treatment, we actually provide them with we provide them with preferential treatment, that if there's enough food just for us and the prisoners of war, for one of us, then we prefer the prisoners of war about ourselves. Now, again, there is no single army on Earth, no single nation on Earth, that would first feed its prisoners of war before they feed themselves. And this behind Allah is what Allah mentioned in the Quran matamata beings in a way,

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that the believers that they feed the poor, the orphan, or the prisoner of war first, even though they themselves are in desperate need of that. There are many examples from the Sharia, for example, the brother of Mousavi, Mousavi, who made the great Sahabi who was the first ambassador of Islam, the first person that the resource alum sent from Mecca to Medina to spread Islam when his brother was taken captive at the Battle of butter so Musab is a Muslim was brother was a non Muslim. During the Battle of butter. The Musab is on the one side, his brothers on the other side and soprano side note. Once again, it shows you the position of the Mahajan, those who made each other when they

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fought that battle. They weren't just fighting against anyone. They were fighting the brothers, the fathers, the sons, they own the relatives they own blood. They chose the dean above the own family relations, so Musab his brother was with the kuffaar. And when Muslims brother was defeated, he was taken as a prisoner of war. And he was taken by an unsavoury a family as they captive. And Musab Musab goes to the family of the answer. And he says this guy that you think and he's my brother, keep him tied up firmly secure him firmly because his mom is a very rich woman, meaning My mother is a rich lady. She loves him very much and she will pay top dollar basically taking three and Muslims

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brother says to him Yeah, you treat me like this. I'm you know, I'm your brother and you are speaking about me like this. So Musab says, You are not my brother, this Ansari family this is my brother. So without his brother is not a prisoner of war, the president of the Ansari family, and he says that he became so shy because there was just enough food for one person by this family, they would have prayed and dates, but the the babies the lucky obviously, and there wasn't enough bread for everyone. So they would give him the breed first, and they would let him eat first. whatever was left over, they would eat an altar a few days and weeks like this. He became really shy, he became

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embarrassed at the way this family was treating him. They honored him as if he was a guest. To the point we actually embrace Islam. So he embraces Islam, but he's still a prisoner and he keeps his Islam quiet. He waits for his family to pay the ransom. And once they paid the ransom and unsightly family, you know, got the money, and they set him free. He said the shadow law, law, every witness that that has the right to worship except Allah and Muhammad Sallallahu Sallam is the Rasul Allah, and he has embraced Islam. Another example Subhanallah there was a tribal chief to Mama was a very severe enemy to the Muslims, severe severe enemy, and he so happened to you know, he sent armies

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against the Muslims he tried his best to assassinate the prophets of Salaam and once he

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was on a trip. And he passed through the Muslim lands. And he was taken us by surprise, captured and taken prisoner. And he was a well known enemy to Islam. So he was taken prisoner, and he was brought to the masjid. And he was brought for the Prophet sallallahu sallam, and the President said to him, you know, what do you have to say for yourself or the mama, and the mama said, You know what, I'm not scared. I'm a man of great power, that if you shed my blood, then basically my blood will be arranged, my tribe will fight you and take vengeance upon you. But if you are a person that you'd like to be rewarded, that I'm a generous man, set me free, and I'll pay you handsomely. So the

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prophet SAW Selim said, okay, just stay, keep him and we will keep in, they kept him prisoner. They kept him prisoner for three days. And he was tied up in the masjid. And the professors on citadis Harbor, feed him very, very well. And so they would bring the food to him and give him the beast of treatment. And basically, after To cut a long story short of the three days, he would be set free and he embraces Islam, the Muslim system, you make no, what do you say for yourself? He doesn't. He says, I don't want to be Muslim. So the prophecies for him just go be free, there's no issue, we're not going to harm you. We're not going to keep your prisoner we'll just go. And after the sitting

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free, he comes back. And he says he has embraced Islam or hamdulillah. So just by our treatment of our enemies, the way we treat them, will be a sign will be a way in which it brings people closer to the deen, the prisoners of war, and almost all of them were taken captive. And within a few days or weeks, they were released as Muslims and they all embrace Islam, and they became an ally to the to the deen, we go further, even and we say that in terms of the modern laws that you find today, that Islam actually goes over and above what any system on earth today has in terms of treatment of the enemy. So if we take someone's prisoner of all, if they are wealthy, we even before that, when we

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take them as prisoners of war, we treat them fairly kindly, honorably. We do not torture them harm them, we do not execute the prisoners of war, except in very extreme situations, very, very bad prisoners, those who have committed many crimes. For such we execute, but the very, it's maybe the leadership of an army, the leadership or basically inspired others to commit genocide or atrocities for these ones we punish, but everyone else, the soldiers, those who are simply following command, then those we take prisoner, then we ask the family to pay a ransom to sit them free. If they are wealthy family, then we sit a ransom that they can afford. If they are poor family, you see the

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ransom which poor family can afford. It so happened in a bottle of butter. They were those who could not afford the ransom. So the family couldn't pay. So what do we do with a prisoner of war? So the ransom was you teach 10 children to read and write. And once they fought the kids to read and write, we set them free. Then you found those whose follow they were poor, and they couldn't read and write. So what do they do? So the prophets will sometimes say to them, just sweet, just take a pledge with Allah, that you will never fight us again, promise that you will never fight us. And then he sit in for this panel. So this is of the, of the mercies within the Sharia, which even the

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modern 21st century many countries will fall very much short of the treatment of prisoners of war in this regard. So I'm actually yeah, getting back to her. We mentioned how, you know, initially she was the prisoner of war, the professor of I'm 63 and proposed to and she accepted this proposal, and she became his wife 100 and up and she remained his wife until his death is about five years Amanda Julia was the wife of the prophet SAW them and to show you her devotion to the deen we have a few generations of altar once the prophets of Salaam you know he went to the masjid for fudger and Julia was sitting at her masala he returned back just before the hour and he found a small city and he

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asked her were you sitting like this the whole morning in Nevada in Africa and she said yes, I was sitting like this from fudger and over in Nevada in Vicar so I said, I have said four words or four statements. If you were had said these four statements, it would have been more rewarding basically all these hours in bigger the problem teaches us a very powerful sooner one of those things I call the shortcuts agenda, something which will take you 30 seconds to recite, but it's the reward is more than hours and hours and hours. So instead of sitting fudger until do it on your masala the prophecies recite this two or three times in the morning, when you get the reward of spending the

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entire morning in Nevada, what is the store so the professor said he recited Subhana Allah ma either the whole key was in Itachi ami data Kalamata he already don't have see. So number one, he says so behind Allah, they ease and Glory be to Allah, ma t equal to the number of his creation so Allah I praise you, I glorify You equal to the number of all your creations when we delicately mighty he was in a trashy and yeah, Allah, I praise you and I glorify You equal to the weight of your throne, the throne of Allah, the weight of it, I praise you equal to that

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Mommy daddy Kalamata he, and I praise you to the amount of ink it requires to write your words. Well read on FCT and I praise Allah equal to the extent that you are pleased with yourself which pleases you will hamdulillah beside this two or three times in the more thrice in the morning, and equals 30 award of sitting the entire morning in Sala, when a better so it's one of those easy kinda we should all decide every single day. We also find Heidi's showing you the piety and the devotion of our mother Julia, the prophets of Salaam came to find and she was a woman that fostered illegally, so much so that even on Fridays, he found out that she was fasting. So you asked her Oh, God, are you

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fasting today? So she said yes. So he said, It's Friday. Are you have you forced yesterday before? Thursday? So she said no, I didn't force on Thursday. And then he said, Are you intending of enforcing tomorrow on Saturday? So she said, No, I don't intend to force on Saturday. So then he said, then break your fast because you should not just force on Friday. So we learned a very valuable scenario, that if you wish to fast just Friday, then you need to force Thursday with it was Saturday with it. Of course, if you have it is too fast. For example, the six days of chawan and one of those six days is a Friday, no problem. Or if your habit is to force the day of Ashura, or the

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day of alpha and that day falls on a Friday then it's okay to only force the Friday or more commonly, perhaps one of the odd days of the month. And you force that day and it comes to be a Friday when that's permissible. But if you just want to fast at Friday, then you need to foster Thursday and Saturday with it. And this is the sort of profit sort of loss of profits someone passes away to Ada still in her mid 20s, about 2528. And she continues loving for another another 40 years or so. And in the age of 60 odd she passes away and she is buried in a cemetery along with all the wives of the Prophet Solomon is a special area where she is buried while hamdulillah and we say a

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Sadam to our mother, Julia, there was a question that came up in hamdulillah. I just recently returned from a trip to Australia. We this course women are on the messenger subtle asylum was being taught, we taught this entire course in one day. And part of this course as you would have noticed that you followed, we are not only giving the biographies of the wives of the Prophet sallallahu sallam, we also tried to address some of the misconceptions around Islam, and in particular misconceptions with regards to feminism or gender related issues. This is one of the crucial questions we have in the 21st century. Does Islam oppress women? So it was a talk, which I presented

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Alhamdulillah and the question was, does Islam oppress women? And I hope during this series, we've seen the role that women have played within Islam, and the rules and regulations that the Sharia gives our mothers, our sisters, and there should be no confusion as to this. So one question that came up. This is the asked, Can I identify myself as a feminist? is Islam feministic or Islam? You know, can I say I'm a Muslim, feminist? Now, we just take a step back, it's important for us to understand the context, you know, of the word or the context of the question. So the word feminism, as many definitions for many people it has meaning it has a lot of meaning. The word feminism is a

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loaded term. For some it's a positive meaning. For some it's a negative meaning. On the one level, if we say feminism is the a movement which looks to restore the rights of women, that Alhamdulillah the Sharia, in its totality is not feminine, it's not a feminist, but the Sharia promotes the rights of women. In fact, the last advice of the Prophet was before he passed away to the woman was hasta la sala Malika a man who can look after your Salah, and look after those who are in your custody or those in your control those who are under your watch, meaning your wives, your daughters, your children and your slaves in particular women look after the women. So the prophesy look after your

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Salah, and look after the women and children. So I will share here from the get go has realized that our sisters are a vulnerable segment of our community, that it's easy for her rights, her honor her dignity, to be harmed to be taken. And therefore the Sharia really promoted the rights of women when you go through the series maybe on a granular level you're looking at but if you take a step back, and you think Swan Allah before Islam, women were being buried alive by the fathers, we will never be inherited by the brothers. We will being bought and sold without any consent. Women will given over a slave so Subhanallah the man has, you know, a million Rand of debt. He says you know what,

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take my daughter's I paid you with my daughter's, whether she's happy or sad that so don't don't concern to me. Basically women who are like your cattle, even Subhana Allah like cattle, you no longer had need for them and you want to do slow to them. You did the same to you women who simply killed them. This was the context of where women were before Islam. In other cultures. If we look at not just the Arab society, the Judeo Christian society, they

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Blame half for the fall of mankind they blame Eve for causing sin and corrupting mankind for being dirty. You'd find even three 400 years ago the church was debating whether a woman even has a soul is even human, of course Alhamdulillah the Sharia is far above these kind of discussions and far above this kind of oppression. The Sharia has been put up to defend the honor the dignity of our women, and therefore Subhan Allah by the end of islam 23 years later, at the end of when the person passed away, when the women before Islam, the women had no position at all in society, you find that of the greatest people in the oma are mothers, I shall be being a teacher, even running and leading

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an army being the most powerful one of the most powerful people in the room, you find that the only the very first manuscript of the Quran, the very first must have is in the hands of our sister hafsa. So during my talk, we listed a few milestones in terms of what the feminist movement has achieved. For example, in the UK, the very prestigious Cambridge University for example, the first time a woman could attend a class in Cambridge was in 1869, and 50 years ago, 1869 you compare that the first university on Earth was established in 850 9000 years before that, by a sister Fatima theory, she established the very first university in the world. We know for example, that I had

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taught so many other Sahaba I'd learned Hadith from her, something surprisingly, that I found really interesting 1920 this is not even 100 years ago, 98 years ago, women were not allowed to practice law or accounting, law and accounting was forbidden for women, only men were competent enough to practice those in inverted commas, sacred sciences only for me. From the beginning of Islam, we find the very first manuscript of the Quran is in the hands of mother half so nothing is off limits to our sisters Subhana Allah, so there should be no confusion as to the the the position of Islam in defending and honoring the rights of women. Back to our question, can a Muslim say I'm a feminist.

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So feminism, we said is a movement to restore the rights of women. And without a doubt within the Muslim lands, we find that unfortunately, we live in a time when Muslim communities in Muslim societies Muslim countries, husbands fathers, even Allah we mela, perfect as we have fallen short, we might not fulfill our duties in terms of giving the women the full rights. In fact, we might be the reason for the opposition. And because we are not fulfilling the Sharia, we find our sisters moving out and trying to fight for the the freedom fight for the the rights and the finding within Western philosophies and Western movements within the western feminist movement, they finding a

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voice that they don't find within Islam, and before they take into these movements, as a way of liberation. So I give an example that, you know, about 50 years ago, not even so long ago, the Muslim lands were coming out of the colonial power, there was still a lot of oppression, there was a lot of injustice happening in those countries. And communism looked like a very good idea communism looked like a means we those at the bottom of society can can liberate themselves from the oppression of those on top. So communism was a liberation movement to many countries, and many Muslim countries and many Muslim parties became communist. Of course, with communism, we know that

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there are certain very problematic beliefs that goes against Islam. So what happened was people actually became communists, and they left the Islamic roots and took on philosophies that were an Islamic, so they the intention or something good, we want to fight oppression, wanna fight the strong ruling that the weak we want to fight the rich exploiting the poor, Alhamdulillah beautiful, but at the expense of other areas. So they took on inherited some problematic beliefs with that. So from an Islamic perspective, whenever we look at these movements, we can take the positives from them and ally II. When you look at the positives in communism, we look at the positives in the

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feminist movement, we find those positives in the Sharia. But as for the negative thoughts, we say that is not compatible with the Sharia, and therefore we reject it. Therefore, we should have an Islamic movement that fights for the rights of women, we should find Islamic movement that looks to liberate the poor, and the downtrodden. Another example, Islam allows profit profit within if it allows you to make income it allows you to buy and sell, yet we will not call ourselves capitalists because with capitalism, there's a negative connotation. So without getting detailed and discussing and debating words, what we can say is that we as a Muslim Ummah, we all should be and we have

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always been and for 1500 years, we have been the most progressive in defending and promoting the rights of women, whatever term you want to use, that is part of the Sharia, that is the the justice of the Sharia, and that that is what it means to be a Muslim to defend the rights of others. And wherever we find these modern movements, we it conforms with Islam

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hamdulillah we work with him with that. But the are definitely certain elements within these modern movements that are against Islam and we reject those things. For example, you know identifying with a different gender, that if you're a boy and you feel you know what I identify as a female, then that is your I put my Sharia perspective we do not allow something like that, that what Allah has created you and Allah has given you, that is the way it should be. We find certain laws and the rules within the Sharia, which may not be compatible with Western ideologies, we do not change the Sharia. For the modern times that we live in. We believe the Sharia is for all times. And it is

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defined by the one who created men and women, that these laws are in place by the Holic the Creator, and he knows ultimately what's best inshallah next week, we will continue in our next episode, we'll continue the discussion of feminism and Islam circle of fate. salaam aleikum wa

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