Mustafa Abu Rayyan – S 01 Ep 05 Seerah The ProphetS Early Travels And Marriage
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In the name of Allah, Most Gracious, Most
Merciful.
All praise is due to Allah, Lord of
the worlds.
Most Gracious, Most Merciful.
Owner of the Day of Judgment.
O Allah, all praise is due to You.
And to You is all complaint.
And with You is all trust.
And upon You is all reward.
There is no power or strength except with
Allah, the Most High, the Most Great.
O Lord, open my heart to You.
And ease my affair to You.
And open my tongue to You.
And understand my speech to You.
O Allah, nothing is easy except that You
make it easy.
And You make sorrow, if You will, easy.
Allahumma salli wa sallim ala sijidina wa habibina
Muhammad wa ala alihi wa sahbihi wa sallim.
Insha'Allah ta'ala, we're continuing our ongoing
series related to the seerah, the story, the
biography of the Prophet salallahu alayhi wa ala
alihi wa sahbihi wa sallim.
And we left off the Prophet salallahu alayhi
wa sallim as a young child, the age
of around 8 years old.
After having moved in and living with his
uncle, whose name was what?
Who can tell me?
Abu Talib, very good, his uncle Abu Talib.
By this time the Prophet salallahu alayhi wa
sallim is 8 years old.
And he's already lost his grandfather.
And he's already lost his mother.
He's already lost his father whom he never
met.
So the Prophet salallahu alayhi wa sallim has
lived through loss and tragedy.
But he's still the most beloved to Allah
subhanahu wa ta'ala.
And the lesson we learn from that is
that facing difficulties in life is not a
sign that Allah is angry with you.
And this is really important.
And you'll see this throughout the Prophet's life.
Even before Prophethood, his life wasn't particularly easy.
But there were certain ways about the Prophet
salallahu alayhi wa sallim as a person.
Where everything he touched and everything he did
was blessed.
And you'll see that.
And also Rasulullah salallahu alayhi wa sallim, wherever
he was, people would adore him and love
him.
Wherever he was, people would adore him and
love him.
I have no doubt in my mind, every
single person in this room today would give
their life up for the Prophet salallahu alayhi
wa sallim.
He is loved by all of his followers.
May Allah subhanahu wa ta'ala make us
among those that meet him one day and
enter into Jannah with him.
He is now part of the Abu Talib
household.
Abu Talib had many children and was not
particularly rich.
Abu Talib, his uncle, had many children and
he was not particularly rich.
However, having the Prophet join his household was
barakah.
And the food became abundant and everyone would
go to bed with full bellies.
And there was a lot of barakah.
And the income of Abu Talib changed and
increased as a result of the Prophet salallahu
alayhi wa sallim living with him and being
in his household.
The Prophet himself, however, was someone that would
be fine with eating a small amount of
food.
He would not necessarily require much.
But just his mere presence had a huge
change in Abu Talib's life, his uncle's life.
And not only that, that increased the love
Abu Talib had for his nephew, the Prophet
salallahu alayhi wa sallim.
The Prophet grows up and around the time
that he is 12 years old, Abu Talib
is planning a trip or to travel for
trade.
And I mentioned in the early lectures that
Quraysh would go and travel for trade twice
a year.
And this is one of those trips where
they would go and they would sell certain
things and buy others and make a profit
and come back.
So Abu Talib is traveling to Syria, from
Mecca to Syria.
And the Prophet salallahu alayhi wa sallim wanted
to go with him and expressed interest.
Somebody mentioned that at first he wanted to
leave him but then changed his mind and
said fine you can come with me.
So we have now around a 12 year
old Muhammad salallahu alayhi wa sallim traveling and
accompanying his uncle to Syria.
And as they were traveling, a famous incident
that is recorded in most of the Sira
books, is recorded in Ibn Ishaq, Ibn Hisham,
Al-Bidaya, Al-Nihaya, Tariq, Ibn Sa'ad,
all of these major Sira, but they record
the story.
Is that they came, as they were traveling,
they rested somewhere that they would usually rest.
And there was a monastery, a place of
worship where a Christian man would worship.
And they would have, there were people that
lived simple lives and followed the ways and
the tradition of Isa alayhi salam.
And this particular man's name, this rahib, his
name was Bahira.
Now, this isn't the first time Quraysh went
through with their caravan.
It would be a regular spot for them.
And he would never entertain them.
He would never come out for them.
He would never host them.
He would never do anything for them and
they knew this.
However this time, this one time, he does
the opposite.
As they arrive, he comes out.
He tells them, who are you, where are
you from.
He inquires about them.
He particularly inquires about this young man that's
with them.
He quizzes the people, who is he, where
is he from.
And there are two main, the two main
narrations.
The main narration of this story is actually
in Tirmidhi.
Where he actually goes to the prophet, peace
and blessings be upon him.
And he looks at him, observes him.
And you can imagine the reaction of the
prophet, peace and blessings be upon him.
And then he says, هذا سيد العالمين ويبعثه
الله سبحانه وتعالى رحمة للعالمين He mentions, this
young man over here, he is the Sayyid
of the Alameen.
He is the leader of all of mankind.
He will be a mercy to mankind.
This is the awaited prophet.
And then his uncle and the others say,
what makes you say that?
How do you know?
ما يعلمك And then he mentions certain things
that he observed.
لم يبقى حجر أو شجر إلا سجد له
ولا يسجدان إلا لنبي He said, as this
young man was walking amidst you and approaching,
I have noticed there was not a plant
nor a tree except it prostrated, made sujood
for this young man.
And they don't do that except for prophets.
And he mentions that he realized that although
it was a sunny day, that clouds providing
shade seemed to follow this young boy.
And he mentioned at some point when people
were seated, that the shade was on one
side and he mentioned that the shade shifted
towards the side that this boy was sitting
in.
And somebody mentioned that he actually asked the
prophet to remove his shirt or what he
was wearing to check his back and he
found the mark of the final prophet.
And the prophet did have a mark that
he was born with under his shoulder blade
that was known as the seal of prophethood
which highlighted that he is the final prophet
ﷺ.
He had many sahaba that were from the
people of the book when they meet the
prophet, they would request to see to check
if it's there because that was one of
the signs of the final messenger.
Then he speaks to his uncle and says,
in one of the narrations it mentions that
he says, does this boy have a father?
And then they say, Abu Talib says, I
am his father.
Abu Talib says, what?
I am his father.
But is he his father though?
What is he?
His uncle.
And Bahira replied, that's impossible.
Because he shouldn't have a father by now.
And then he says, well I am actually
his uncle.
So he ticked off all of the signs
and this is something really important to understand.
There was a sense of waiting for a
final messenger amongst the Jews and the Christians,
amongst the Arabs.
There was an understanding that a final prophet
is about to approach.
Hence why in Medina, the prophet hasn't gone
to Medina, well he went to Medina as
a young boy, we mentioned that last week,
but in Medina there were Jewish tribes that
lived there that migrated there many years back
in awaiting the final prophet.
And they would say to the Arab tribes
there, in Yathrib, Yathrib will become Medina, they
used to say, watch when the final prophet
comes what we will do to you.
Because they believed that he would be from
them or amongst them.
So there was a general understanding that a
final prophet is coming.
You will find inshallah tomorrow night, our next
lesson, or the lesson after that, where I'm
discussing the beginning of revelation, how Waraq Ibn
Naufal, the prophet's wife's cousin, he immediately recognizes
what's happening to the prophet because he knows
that there is a waiting prophet.
I hope that makes sense.
So Bukhira recognized all of this and then
he advises the prophet's uncle, take him back
for I am fearful that the Romans, and
another narration from the Yahud, will kill him
out of spite or jealousy or whatever the
case is, so take him back to Mecca.
So this incident happened and the prophet was
a young boy.
Now, like I mentioned, this story is referenced
in the majority of seerah books.
The story is referenced and mentioned in the
majority of seerah books.
And it has been authenticated by some scholars.
Like Ibn Hajar Al-Asqalani, like even Al
-Alamut Al-Albani, and many that came before
him, till he mentioned in his book.
However, there have been some scholars that said
the story is somewhat problematic.
And here, you start to learn, when we
are talking about the seerah of the prophet,
that sometimes certain stories, the chain of narration
may not be sound enough, so it can
be critiqued.
At the end of the day, did it
happen, did it not happen?
Did it happen exactly like this or not
like this?
And one of those scholars is a great
alim, his name was Al-Zahabi.
Imam Al-Zahabi had a big problem with
this particular story.
And he said, it is not authentic and
it is problematic in its context as well.
And he mentioned some issues.
First, the chain of narration of the story
is generally considered to be weak.
However, that is not necessarily the biggest problem.
Why?
Because, I mentioned this in my first class,
when we were discussing seerah, the chain being
weak is not as big of a problem
as it is when we are studying fiqh
or aqeedah.
And we are somewhat relaxed around it, because
sometimes these stories are being told, they happened
when the prophet ﷺ was a young child,
like we are doing now.
The sahaba will hear this story second hand,
third hand, so they cannot have issues with
the chain, which is fine.
The point here is, the more interesting point
is that he mentioned, if the uncle of
the prophet Abu Talib heard this story, and
then about 30 something years later the prophet
becomes a prophet, would he not put the
two and two together and immediately believe in
him?
If he heard the story and seen this,
why reject the prophet later on?
And he also mentioned, what about the other
people that were around him?
Why was this story not told to the
Meccans?
Why did the people of Mecca not know,
and also why did the prophet himself not
use the story as evidence?
When he becomes a prophet and he tells
them, leave idol worship and become a believer
in Allah alone, and they say to him,
you are not a prophet, you are a
liar, why doesn't he say, which one among
you was at that time when he went
to Bahira and what did he say about
me?
Isn't that a fair criticism?
So Imam Abu Dhabi looked at this and
said, he mentioned that he is of the
opinion that this story is very weak and
problematic and likely did not happen.
Part of that is because some of the
narrations of this story mentioned that Bilal was
there.
Which doesn't make sense because Bilal was not
born at that time.
Or that Abu Bakr accompanied them, again.
So, the ulama that accept the story, how
did they reconcile some of it?
They said, look, in the end of the
day, certain things can be explained.
For example, before I continue, actually some orientalists,
orientalists are people that would study the faith
and then critique it, right?
Orientalists have said that Muhammad was not a
prophet, and then when they are challenged and
said, well, how did he know what he
knew?
How did he know all this information?
How did he produce the Quran?
They would say, he learned it from Bahira.
But that doesn't make sense.
How many days did he spend with him?
And how much can you learn as a
12 year old?
Coming back to the story itself, a lot
of ulama hold that the story has been
narrated so often and in so many different
books that there is some authenticity to it.
It did happen, the trip did happen, and
maybe some of the details are not right,
but generally the story did happen.
As for the issue of the trees and
the plants, what do we say, what are
they doing?
Prostrating for who?
For the prophet, he mentions, How do you
reconcile that with our belief that you are
not allowed to make sujood except for Allah?
That's very simple.
First of all, the concept of sujood being
only for Allah SWT is the sujood of
worship.
So when you prostrate in worship, you only
do that for who?
For Allah SWT.
Is there such a thing as a sujood
that is not worship?
Who can tell me a story of a
prophet whose siblings, mother and father made sujood
for him?
Do you guys know about that prophet?
Prophet Yusuf.
In prophet Yusuf's story, at the end, his
siblings, they make sujood, right?
But that was a sujood of greeting.
That was a way people greeted each other,
not an act of worship.
So that's a distinction that you make.
So wait a minute, if that's the case,
can we greet each other by bowing to
each other?
No, because that's prohibited in our religion.
So, that's why bowing down for another human
being is not allowed.
But Shaykh, what if it's just for a
greeting?
It's haram.
And if you do it as an act
of worship, it becomes shirk.
So, that's number one.
Number two, this could be the interpretation of
Bahiraw saying that it looked like they were,
it may be that they were moving towards
the Prophet SAW, because they were attracted to
the barak and khair of the Prophet SAW.
Also, it is not unheard of that inanimate
objects would react to the Prophet SAW.
In fact, there's a narration by Jabir ibn
Salama, Samurah, where he mentions that the Prophet
SAW said, now the Prophet is a Prophet,
so let's move to the future.
The Prophet is already a Prophet.
And he said to his companions one day,
I remember a rock in Mecca that when
I would pass it, before I even became
a Prophet, they would give salam to me.
So, again, these things can happen and did
happen to the Prophet SAW.
So, anyway, that's one of the incidents recorded.
The incident of the trip with his uncle.
There are some ulama that disputed its authenticity.
Others have allowed it.
And he was, how old, you said?
Twelve, and then he came back.
So, what else happened during the Prophet SAW's
younger years?
One thing that is important to mention is
that the Prophet SAW used to, he was
a shepherd.
So, he used to take care of people's
livestock, particularly sheep and goats.
And that was his job.
He would take care of the sheep and
the goats of other people.
So, the Prophet SAW would work.
Even at a young age, he would work.
And he mentioned this to his companions.
And he also mentioned that all the other
Prophets, also at some point, would take care
of livestock, sheep and goats.
And they would be shepherds.
And this was a normal thing.
The ulama say, what was the benefit of
that?
Because you do have to understand and appreciate
here, the Prophet is being prepared for the
biggest job in the world.
Being the last Prophet of mankind.
Spreading the message of Islam.
Receiving the Quran.
So, every little step that he goes, he's
being prepped and prepared for this big mission.
Now, what does that have to do with
taking care of sheep and goats?
First of all, the Prophet SAW was working.
And that gives him responsibility.
Even at a young age, he's working and
he has responsibility.
Also, there is something special about taking care
of the more weaker animals of the livestock.
So, when we say livestock, who is more
likely to be attacked by predators?
A cow, bull, big, strong or a sheep?
A sheep, right?
And similarly, a camel or a sheep.
Most predatory animals are scared of camels because
they're too big to attack.
So, when you're taking care of a huge
herd of sheep, you have to be extra
alert.
They're weaker.
They are easily attacked.
So, you have to be alert.
You have to take care of them.
There's a lot of threats for them.
Controlling them is difficult.
They're usually big herds that you have to
control.
And you have to pay attention.
I know because my grandmother owns a lot
of sheep.
So, I've seen it firsthand back home.
I've seen firsthand how difficult it is to
control a herd.
And some of them can be stubborn.
So, you learn a lot by taking care
of animals.
You learn a lot.
And the Prophet SAW, as a young boy
growing up, he's learning responsibility.
He's learning humility.
He's learning showing mercy to animals.
He's learning protecting the weak.
He's learning fending off threats.
He's learning controlling a crowd and guiding it
to a particular direction.
All things you will have to do with
his actual herd, humanity.
So, there's some wisdom in that as well.
Another thing to highlight is the Prophet told
his companions that he used to take care
of the sheep and the goats in the
valleys of Mecca that were not even his
own.
They were owned by other people.
And he used to have this job.
This job was not considered a high job.
It wasn't considered something to be boastful of.
But the Prophet SAW did not mind sharing
his humble beginnings.
Often, what we find is, when you think
about the job he got at the end,
the Prophet of Mankind, and think of where
he started.
Most people would delete that from their CV.
They wouldn't even mention it.
Have you seen, you know, when you're applying
for a job, you know, okay, I used
to be a barista or work at this.
Delete, delete, delete.
Because we tend to be sometimes embarrassed about
jobs that are what?
Considered to be socially very low.
But here you have the Prophet SAW saying,
no, I used to take care of other
people's goats and herds in the valley of
Mecca as a young boy.
And that taught him a lot, SAW.
Was that his only job?
No, as he grew older, he had other
jobs.
He became a trader.
He was involved in business.
And in fact, he used to have a
sharik.
A sharik means, what does sharik mean?
Partner.
And what do we say when we say,
Allah has no what?
Partner.
The Prophet SAW had some business partners.
In fact, one such business partner was a
companion, whose name was As-Saib Ibn Abi
Saib.
And in fact, he becomes Muslim later on.
And this is later on.
The Prophet SAW was a young man, selling
and buying and involved in business and trade.
He had a business partner.
And then the Prophet SAW ended up becoming
a prophet.
And then everything happens in this era.
And then later on one day, the Sahaba
introduced the Prophet to a man.
And they said, Ya Rasulullah, this man is
great.
And they started to praise him.
And the Prophet SAW said, I know this
man better than you guys.
I know this man better than you guys.
He used to be a business partner before
Islam.
And then this particular companion said, You were
the best partner.
You never argued with a customer or a
person that you were servicing.
You were very straight in your speech, never
lying, never hustling, never being...
What's the word I'm looking for?
The Prophet SAW, you know how some people
they will twist you around and kind of
like white lies and try their best to
kind of get the best.
The Prophet SAW was not like that.
He was someone that you could trust.
And his trustworthiness got to a level where
the whole city knew him as a Sadiq
al-Amin.
So the Prophet SAW, as he's growing up,
he's working, he's earning, he's building a reputation.
And that reputation was one of trustworthiness and
truthfulness.
Muhammad does not lie.
No one knows him to lie.
Who can you trust the most in this
city Mecca?
Muhammad SAW.
So those are two things that Muhammad SAW
was known for.
Another thing that he was known for was
a dislike towards idolatry.
To the point where, remember the story I
told you earlier about him and Bahira?
One of the narrations mentions that Bahira, wanting
to know the truth, said to the Prophet,
as a young boy, I swear to me
by Allah and Al-Uzza.
Because Bahira knew the Quraysh, he's from Mecca,
and those are their gods that they worship.
Most likely he'll tell me the truth if
I say that.
The Prophet SAW said, No, I don't say
that.
Say by Allah.
He's only 12 years old when he was
saying this.
So this happens.
Then, as the Prophet SAW is growing in
Mecca, a major incident happened.
And that was a war that ignited in
Mecca and its surroundings between two major tribes.
The Quraysh tribe and the Qayran tribe on
one side, another tribe called Qaisu Aylan on
the other side.
And this war lasted for many, many years.
This war lasted for many, many years.
And the Prophet SAW participated in this war
according to the majority of the sources.
And the Prophet SAW, being from the side
of Quraysh, was enlisted to help fend off
this attacking army.
And the reason the war happened was a
dispute between these two tribes.
Someone was killed and then revenge.
And you know how these things go.
And then before you know it, it became
a full-fledged war between these two tribes.
And they were fighting even in sacred months,
which was unheard of, and in the sacred
ground.
Hence why it was called Harbul Fijar.
Fijar comes from the word Fujur, which means
violation.
That's why sin is called Fujur, violation, because
you're violating and transgressing upon the laws of
Allah SWT.
When this fight was happening, the Prophet SAW
mentioned that he participated in it.
And how old was he?
Some say he was around 15.
Maybe a little bit older.
And what was he doing?
He said, I would gather the arrows for
my uncles.
He would gather, as the war is ongoing,
his duty was that he would gather the
arrows for his uncle and give it to
them.
And he was supporting, he was, if you
will, the support of the actual fight itself.
Some of the ulama, they mentioned that the
Prophet SAW, and this is important, what we
believe about the Prophet SAW is that he
was not someone that sinned.
Not before prophethood, nor after prophethood.
The Prophet SAW was protected from sin and
maasi before prophethood and after prophethood.
Because he is the example of mankind.
And he was pure hearted, especially because we
know that Angel Gabriel removed his heart, and
we mentioned that in our second or third
lesson.
Removed a portion of his heart where the
Shaytan influences the people.
So if the Prophet SAW is not involved
in sin, and this war is known as
the war of Fijar, which is violation, transgression
upon the holy and the sacred land, how
would we reconcile the two because the Prophet
is clearly involved and supporting his uncles in
this fight.
Would he not sit this one out because
it is wrong to fight in the haram?
The answer to this is that most likely
the Quraysh and the Kinanah were defending themselves.
And you are allowed to defend yourself if
you are attacked even in the haram.
You are not allowed to initiate any battle
or wars, but you are allowed to defend
yourself and the Prophet SAW was he was
defending and there is no sin on someone
that is defending their town and their city
and their land.
Is that clear?
Right at the back of this event happened
another major event in the city of Mecca.
And just like the Prophet SAW now you
have seen the Prophet SAW he is travelling,
you have seen the Prophet SAW working, he
was a goat herder, he was a business
person, he is doing all these things, you
have heard now he was involved in a
battle, in a war, people are dying in
danger.
Now you have the Prophet SAW involved in
a treaty, a pact, and what an important
pact and beautiful pact it was.
The Prophet SAW mentioned this himself in a
hadith where he said that I participated in
a pact that if I were to be
called to it today as a prophet, I
would have been a part of it.
And he was very young at this time.
So what happened?
Remember how I mentioned in my first class
that Mecca was a place where people used
to come for pilgrimage.
Even before Islam, the respected house, people would
come and visit it.
Although it was surrounded with idols, the act
of pilgrimage was still a thing.
So a man came from Yemen, from Zabid,
and he came to participate, he is now
a foreigner, he is all the way from
Yemen, he is in Mecca, he is a
foreigner, and he doesn't have his family to
back him up, he doesn't have, and this
is why you need to take special care
of people when they are in foreign lands,
because they don't have a structure to protect
them, and that was the case.
So this man, he is here trying to
perform his pilgrimage, and then he engages in
a trade where he sells something to a
man called Al-As Ibn Wa'il.
Al-As Ibn Wa'il.
And Al-As Ibn Wa'il, when he
purchased something from him, he said, I'll pay
you back, just go do your rituals, I'll
pay you back.
And the man says, I'm not going to
pay you back.
What are you going to do about it?
What are you going to do about it?
And this clearly upset this man, what can
he do about it?
He is not from Mecca, he has no
tribe to back him, he is all alone,
what can he do?
He's being oppressed.
So he went on a mount called Jabal
al-Qubais, and he started, from the top
of his lung, he started to cry out
to the Quraysh.
Before he actually did that, he went to
some tribes who didn't care.
He went to several tribes that did not
care.
He went to the Bani Abd al-Dar,
which I mentioned in my first or second
class about them, he went to Bani Mahzum,
the tribe Abu Jahl is from, he went
to Bani Adi, and the tribe Umar al
-Khattab is from, and others.
And they said, yeah, we're not going to
help you man, no point.
Then, at this time, he goes on the
mountain, and he starts singing poetry.
And it's all about how he's oppressed.
يَا أَهْلَ فِيهِرٍ لِمَظْلُومٍ بِضَاعَتَهُ بِبَطْنِ مَكَّةً He
starts singing, or mentioning, يَا أَهْلَ فِيهِرٍ Oh
the people of Fihr.
Who can tell me who Fihr is?
Yes.
Fihr is Quraysh.
Say Quraysh.
Very good.
So, oh people of Quraysh, I'm oppressed, I'm
a foreigner, I came from this, are you
going to watch me do this in the
Haram?
Is this how you operate?
So this was then heard by a man
called Zubayr ibn Abdul-Muttalib.
Zubayr ibn Abdul-Muttalib.
What is he to the Prophet?
What did you say?
Who said it?
You're right.
Who is he?
He's the uncle of the Prophet ﷺ.
He's Abu Talib, and Abdullah's brother, and Hamza's
brother, Zubayr.
Zubayr ibn Abdul-Muttalib then, decided that something
should be done about this.
We can't let people be coming to Mecca,
being robbed, and no one says anything about
it.
So then, he called certain individuals, and certain
tribes, or clans within Quraysh, to come together
for a pact, and from them was Bani
Hashim, Bani Mutalib, Bani Asad, Bani Zuhra, Bani
Zuhra is the tribe of the Prophet's mother,
and Bani Taym, which is the tribe of
Abu Bakr, or the clan of Abu Bakr.
So these, the representatives and the elders of
these tribes came, and they all met in
the house of a man called Abdullah ibn
Jud'an.
So there is an urgent meeting being held
at the house of Abdullah ibn Jud'an.
Who called this meeting?
And they called the figureheads of all of
these tribes, and important representatives.
And they came into this house together, and
the whole point of this meeting is we
cannot let get away with oppressing people that
came from other places to worship, and to
live, and to trade.
This is unacceptable.
Something has to be done about this.
And these people, there were three men that
were involved.
They were all called Fadl.
That's why it's called the Hilf al-Fadl,
or the Pact of Fadl.
In any case, they made a pact, and
they said, if anyone is oppressed in Mecca,
we're going to ensure that that transgression is
not left like this, but rather retribution and
justice happens.
Almost becoming the de facto police force, or
de facto judiciary of Mecca.
We're not going to let anything slide.
So, the moment someone says I'm being oppressed,
we'll call upon the Hilf al-Fadl, and
we make sure that that person's justice is
served.
While that treaty was happening, while that pact
was being formed, a young Prophet Muhammad is
part of it, and he's there.
Sallallahu alayhi wa sallam.
A young Prophet Muhammad, sallallahu alayhi wa sallam,
he's there, and he's part of it.
And he's learning about justice, and what his
uncles are doing.
Think about every single person that was there,
none of them was Muslim.
They're all idol worshippers.
It's important to understand that context, that justice
is not contingent on being Muslim.
Even non-Muslims can't understand justice.
Then they went to al-Asr ibn Wael,
and they ensured that this man's right was
given back to him.
Speaking of al-Asr ibn Wael, this person
was a horrible human being.
Horrible human being.
And he becomes, at this point, when al
-Asr is robbing that man, how old is
the Prophet?
He's around 15 years old, maybe a little
bit older.
When the Prophet becomes a Prophet, al-Asr
is still around, and he becomes one of
his enemies.
And he became one of the worst enemies
of the Prophet, sallallahu alayhi wa sallam.
His son is called Amr al-Nuas, a
great companion.
His grandson is called Abdullah ibn Amr al
-Nuas, another great companion.
But their grandfather, here he is, he was
robbing people before the Prophet even became Prophet,
sallallahu alayhi wa sallam.
Even after he became Prophet, he became one
of his most difficult enemies.
In fact, there's a narration where one companion
mentions that he owed him money.
This man had money, subhanallah.
And he said, pay me.
And al-Asr says, I won't pay you
حتى تكفر بمحمد until you disbelieve in Muhammad.
Prophet Muhammad is a Prophet by then.
Al-Asr says, I will not pay you
until you what?
Disbelieve in Prophet Muhammad, sallallahu alayhi wa sallam.
And then this companion said, I will not
disbelieve in him until you die and get
resurrected.
Meaning, in other words, I will never disbelieve
in him.
And then he said, I'll pay you when
we get resurrected.
And he just walked away.
So he will pay him on death judgment.
Will he not?
He will pay him on death judgment.
Al-Asr says, however, there's one thing that's
mentioned in the seerah that is mentioned in
Bukhari and Muslim.
One thing you can say, the only one
thing that you see that he did that
is somewhat good.
And that is, when Umar al-Khattab became
Muslim, we'll cover this in a few weeks
time.
When Umar al-Khattab became Muslim, there was
an attempt at his life where people gathered
together to go and harm Umar al-Khattab.
And it was Al-Asr that dispersed them
because Al-Asr was from Bedouin Assad and
the clan of Umar and them had an
agreement to protect each other so he said,
leave Umar al-Khattab alone.
That's the only thing from my readings I've
seen that you could say is somewhat praiseworthy
but I don't think that's enough for him.
He was clearly an evil, evil man otherwise.
So, the pact of Fudul.
What are some of the lessons we learned
from that?
And why is the Prophet so proud?
Because the Prophet he's participating in it and
he's only in his teenage years and then
when he is a Prophet of Allah and
a messenger, he reminisces of that day and
says and he's so proud of it, he
says Wallahi, if today as a Prophet and
a messenger they'd call me to be part
of that pact, I would be part of
that pact.
From there you learn that sometimes it's not
about who you cooperate with but what you
cooperate on.
In other words, if people that don't believe
in Islam, let's say Christians, it could be
Jews, it could be idol worshipers, it could
be atheists, it doesn't matter.
They tell you, we have a problem, there
is a man harming other people and we
need to stop him or there's a great
injustice being committed, will you help us in
ensuring that justice is served as Muslims?
Do we say, no, no, no, no, we
only work on Muslims?
No.
You go wherever the truth is.
Meaning, if what's being cooperated on is truth,
is justice, is correct, then you stand by
it.
You learn that from this story the Prophet
is proud to have stood side by side
with idol worshipers because the reason they stood
side by side together wasn't because of idol
worship but because to help an oppressive man.
Is that understood?
So when it comes to upholding justice and
warding off oppression who you stand with doesn't
matter.
You stand up for it regardless.
In fact, the Prophet's grandson Hussain, again now
we're going very far into the future, the
Prophet's grandson Hussain, after the Prophet passed away,
after a lot of things happened in the
Seerah and the Tarikh, was oppressed by a
man, one of the governors of Medina and
he took land from him.
And Hussain, the grandson of the Prophet said
Wallahi, if you don't give my land back,
I'll call upon Hilf al-Fudul.
I'll call upon that pact.
And then several of the men that were
there said they took their swords out and
said, if he calls Hilf al-Fudul, we're
going to represent.
And he gave him his land back.
He gave him his land back.
And this is meaning we're not going to
watch injustice.
We're not going to watch injustice.
And this is a great virtue.
If you ever call, if you ever see
someone oppressing, being part of stopping the oppression
is a great virtue.
So that's another major incident that happened in
the Prophet's life that shaped him.
So we have the travels, we have the
jobs that he did, we have the Fijar
wars, we have the pact of Fudul.
What else happened that is of note in
the Prophet's life?
That would be his marriage to Khadija bint
Khuwaylid radiyallahu ta'ala.
So, the Prophet sallallahu alayhi wasallam as he
grew older and his trustworthiness and truthfulness and
his reputation became stronger.
There was a woman called Khadija bint Khuwaylid
who lived in Mecca, who was a noble
person who came from money.
She was wealthy and she would employ people
to take care of her businesses and to
travel on her behalf to trade and work
for her and then bring up the profit
and then she would pay the person.
There's a number of things here that you
learn.
Immediately you learn that men and women, men
are not only exclusive to working or earning
or trading or anything like that.
Women can be a part of it as
well.
But also notice how she would employ men
to do the travelling for her because it
wasn't socially the norm for a woman to
be travelling and engaging and all this.
The men would do it.
It was quite dangerous as well.
So, as this happens, she heard that the
most truthful and trustworthy person to utilise is
a man called Muhammad.
So, she employs the Prophet and she entrusted
him with more wealth than anyone else before
him.
And this is a great trust that she
put in him because when he travels he
can just go and leave with all that
wealth if he wanted to, right?
But he wouldn't because he is a trustworthy
person and she sent with him one of
her servants whose name was Maysarah.
So Maysarah and the Prophet they're travelling to
Syria.
This is another time that he's going and
this time he's carrying the caravan, the goods
that Khadija entrusted him with.
He's meant to go there, sell it, make
a profit and then purchase other things and
come back where that can be sold in
Mecca.
Does anyone understand what's happening?
The Prophet is travelling.
Maysarah who's a servant of Khadija is observing
the Prophet throughout their travels.
And he notices certain things about the Prophet.
His character, how soft spoken he is, how
kind he is, how responsible he is, how
intelligent he is.
And he's noting all these things.
On top of that he notices similar things
that were noticed by Bihir.
Some of the narrations mention that Maysarah will
tell Khadija, you know this man that I'm
travelling with when we would be in the
middle of the sun, wherever we would sit,
clouds would come to us and we would
have shade.
Also, do you remember what happened to the
Prophet as a baby when he joined Halima's
household?
Barakah and blessings.
When he came to Abu Talib.
Barakah and blessings.
What do you think is going to happen
to the goods and the stuff that Khadija
has entrusted the messenger with, Muhammad.
Also, some of the narrations mention that the
Prophet in this particular trip sat under a
tree and that some of the Christians observed
that that tree would be one of the
trees that is prophesized the final messenger would
sit under.
Anyway, he goes and the Prophet makes a
great prophet.
The Prophet makes a great prophet.
Those two are spelled differently.
Prophet of the eye.
He makes money.
And then he comes back and Khadija is
very surprised because the Barakah of the Prophet
and how he managed to make such a
prophet for her.
And then, it is right there and then,
upon his return the Prophet is now around
25 years old.
It is around this time that Khadija may
Allah be pleased with her gets the idea
once she hears about what he did, who
he was, how trustworthy he is, how intelligent
he is, that she is interested in marrying
the Prophet.
And she wants to propose to him.
She wants to propose a marriage to him.
So, of course, she doesn't go herself.
She sends someone on her behalf and that
speaks to the Prophet.
The Prophet considers this and she was a
noble woman and she this was a match
like they say, a match made in heaven.
The Prophet agreed to marry her and what
happens then is quite fascinating what happened.
Khadija is interested and there is no harm
if someone, Islamically speaking, there is nothing wrong
with a woman being interested in a man
or vice versa if they are getting married.
So, when that happened the Prophet speaks to
his uncles.
He speaks to his uncles to speak to
her family to propose officially.
So, what Khadija did was she inquired are
you interested?
Yes, I am interested.
Then now we make it official.
How do you make it official?
My family speaks to your family.
Very Islamic, although Islam hasn't even started yet.
So, then they go and the Prophet's uncles,
they meet with the someone mentioned that Khuwaylid
passed away at this time.
Khuwaylid bin Asad passed away so they met
her uncle instead.
Her uncle was happy with the marriage.
Now, think about it and some of the
books of Sira mention that Khadija was sought
after by all of the big shots in
Mecca.
The powerful, the rich, the important, the chiefs
of the tribes.
Everyone wanted to marry her but Allah decreed
that she would marry Prophet Muhammad.
And we know now that she is literally
the luckiest woman on this planet.
But she doesn't at that time.
And what's interesting is, so what made her
choose a man who's not particularly rich whose
father passed away, who grew up as an
orphan, who lives with his uncle, who is
generally not the chief and he doesn't have
that.
What made him choose him over all the
other shooters is the Prophet's character.
And it's important.
This is something that we don't think about.
Choose someone through their character first and foremost.
And that's what the Prophet advised.
If someone comes to you to marry your
daughter, your sister, whoever and they have deen
and they have good akhlaq, then marry them
off.
And similarly, the Prophet said when you're choosing
a woman, choose the one that has deen
and character.
That's how you have to think.
These material things, how rich are they and
how many cars do they have and how
big is their home and what kind of
degrees do they have, these things are not
as important as character and deen.
So then the marriage was officiated and some
of the ulama mentioned that her meher was
20 camels.
Her meher was 20 camels and they got
married and what a blessed marriage that was.
Khadija bint Khuwait she she was the mother
of most of the Prophet's children.
So let's talk about the Prophet's children.
The Prophet had seven children.
He had how many?
Seven.
Three boys and four girls.
And they were who can tell me?
This is where you guys come in.
Name the children of the Prophet for me.
Yes, you mentioned one, just one.
Ibrahim Good.
You mentioned the last one.
Alright.
Who else?
Yes?
Qasim Very good.
Who else?
Naam Abdullah.
We finished the boys.
Those are the three boys of the Prophet.
Qasim, Abdullah and Ibrahim.
And let me share with you a fact
about all of his boys.
All of the Prophet's sons passed away as
children, young children.
All of the Prophet's sons passed away as
young children.
Now here, again, remember I told you earlier
that tragedy and death is not a sign
of the anger of Allah or sin or
anything like that.
The Prophet in his early childhood, he lost
his parents and as a father, he lost
his children.
And one of the most difficult things a
person experiences is the loss of their children.
But it is not a sign that Allah
hates you.
And it could even be a sign that
Allah loves you.
How?
How could losing my child be a sign
that Allah loves me?
Because when you lose a child, first of
all, where do they go?
They go to Jannah.
And there's a narration where the Prophet a
man came to him and he was very
sad about the loss of his child.
And the Prophet tells him, if you are
patient that child will be calling to you
from all the doors of Jannah.
From all the doors of Jannah.
Guaranteed reunion with your lost child.
Another narration, the Prophet mentioned that who is
considered to be the childless one, someone that
has no children, an Aqeem.
And they mentioned, well, someone that in this
world doesn't have any kids.
The Prophet said, no.
It is the one whose all his children
survive and none of them die young.
Because when your children die young, the likelihood
that you're going to go to Jannah if
you have patience is so high.
So Allah subhanahu wa ta'ala, when he
takes the soul of a child as young,
that child goes to Jannah.
And if the parent, the mother and the
father have patience, Allah forgives their sins and
they go to Jannah as well.
So as Muslims, our outlook in life, it
should sadden you.
No doubt, the Prophet sallallahu alayhi wa sallam
cried so much when he lost his son
Ibrahim.
But it's important that we have that belief.
That we don't only look at the dunya,
we look beyond the dunya.
We look beyond the dunya.
And as parents, if this happens to you,
remember it is difficult, it is painful, but
having patience is extremely important in this regard.
Is that clear?
What about the Prophet's daughters then?
Help me name their daughters.
I'll start with you.
What did you say?
Maryam?
No, no.
Maryam is the mother of Isa alayhi sallam.
Yes.
Fatima.
Fatima, very good.
We have Fatima bint Rasool Allah sallallahu alayhi
wa sallam.
Yes?
Aisha.
Aisha was his wife, it wasn't his daughter,
but good try.
Yes?
Umm Kulthum.
We need two more.
Two more.
Yes?
Zainab, and the last one.
Ruqiya.
Ruqiya.
Very good.
So, Ruqiya, Fatima, Umm Kulthum, and Zainab.
All four became Muslim, they lived until adulthood,
they became Muslim, they got married, and they
performed the hijrah, meaning they went to Medina
with Prophet sallallahu alayhi wa sallam.
All four also died before the Prophet, except
for Fatima.
So three of them died before the Prophet
sallallahu alayhi wa sallam, except for Fatima.
So, on the Prophet sallallahu alayhi wa sallam's
final days, how many surviving children did they
have?
One.
And who was that?
Fatima.
And Fatima died six months later.
And Fatima died six months later sallallahu alayhi
wa sallam.
Umm, so Khadija is the mother of most
of the Prophet's children, except for Ibrahim, whose
mother was a woman called Marya, Marya al
-Qibtiya, who was from Egypt.
So other than Marya, all of the Prophet's
children, who's their mother?
Khadija Khadija bint Khuwaylid radiyallahu anha.
Khadija bint Khuwaylid radiyallahu anha is considered one
of the most noble and virtuous woman of
the world.
Khayru nisai al-alameen.
And her virtue is unparalleled.
And what she did for Islam, and you'll
see this, you'll see this as we speak
tomorrow, from now on, until many, many lessons,
you will see her presence throughout the Prophet's
journey, when he becomes a Prophet, how she's
standing by him, after he becomes a Prophet,
how she's standing by him, how she supported
him, how she spends her money and wealth
to the mission of Islam, how she was
a source of comfort for the Prophet salallahu
alayhi wa sallam, to the point where as
long as the Prophet was married to her,
he never married anyone else.
As long as he was married to her,
he never married anyone else.
And the Prophet salallahu alayhi wa sallam loved
her very, very much.
And you know, the fact that she was
such a good person to the Prophet salallahu
alayhi wa sallam should make us love Khadija
bint Khuwaylid radiyallahu anha.
She was a very special person.
And the Prophet salallahu alayhi wa sallam even
the year she died, literally the year she
died, and we'll cover that inshallah ta'ala,
is known as the year of sadness.
And the impact her loss had to the
Prophet salallahu alayhi wa sallam.
And even after that, many years later, the
Prophet would reminisce about her.
And he would talk about her often.
He would reminisce, and he would talk about
her often.
And she is so special, that one day
Angel Jibril came down and said to the
Prophet salallahu alayhi wa sallam, inform Khadija that
Allah is giving her salam.
I want you to think about that for
a second.
Inform Khadija that Allah Almighty Allah Almighty is
giving her salam.
Khadija bint Khuwaylid is among the greatest companions
of the Prophet salallahu alayhi wa sallam.
Not only was she his wife, not only
was she his partner, not only was she
the mother of his children, not only was
she the mother of all believers, she is
among the greatest companions and among the first
Muslims radiyaAllahu ta'ala and her.
Our mother Aisha, who is among the greatest
of women as well, if not the greatest,
and we'll learn about Aisha and her influence
and her virtue as we go along in
the seerah.
She had a special place in the Prophet's
heart.
Aisha had a special place in the Prophet's
heart.
To the point where she never had the
need to feel jealous of anyone of the
Prophet's wives.
Except for Khadija, who she never met.
Except for Khadija, she never met her.
But the way the Prophet spoke about her
and the way he reminisced and the way
he took care of Khadija's friends and he
would focus on that, Aisha, she would feel
very competitive for someone that has passed away
so many years.
Because who can compete with Khadija bint Khuwaylid,
may Allah be pleased with her.
Insha'Allah, today, to summarize, we covered the
story of the Prophet and his first travels
to Syria and the meeting of Bahirah and
the opinions of the scholars around that.
We covered the Prophet's involvement in the Fijar
wars.
We covered the Prophet's different roles he had
in the community, including him being Ra'il
Ghanim, someone that would herd the goats and
the sheeps, including being involved in business.
We covered the Prophet's involvement in that important
pact of Fudul.
And we ended with his marriage to Khadija
bint Khuwaylid and mentioning some of his children.
May Allah be pleased with them all.
And salallahu alayhi wa ala alihi wa sahbihi
wa salam.
I'm going to conclude the lesson here, insha
'Allah.
And next week, we're going to be talking
about the early signs of Prophethood.
As the Prophet is now growing older, he's
a family man, he has children now, he's
married, 25, 30.
We talk about one major incident that happened
in his life before he became a Prophet,
and then some of the signs that he
would see, and what was happening to the
Prophet salallahu alayhi wa salam before he became
a Prophet, and how he started to love
to be secluded and be alone, and think
more about the world, think more about Allah,
think more about how grotesque idol worship is,
and how he was being prepared.
Until the most important day of his life,
the day Allah revealed Quran upon him, insha
'Allah.
I hope to see you guys next week.
Are there any questions?
Let's start there.
Any questions?
If there are no questions, we'll conclude here.
Someone raise their hand.
Where?
Yes, go ahead.
Yes.
Yes.
Can we call Maria, Maria Qibthia?
God knows, God knows, because she was a
concubine and not a wife.
Does that have an impact?
God knows.
But she clearly does enjoy a great rank,
and she was the mother of the child
of the Prophet.
But it's definitely something that is worth looking
into.
May Allah bless you.