Omar Suleiman – The Firsts – KaB Ibn Zuhayr – Ra The Story Of The First Burda

Omar Suleiman
Share Page

AI: Summary ©

The Prophet's social and political movement is often portrayed as "monster" and "monster", with the use of poets and the portrayal of the Prophet as a "monster." The legacy of the House of theials is discussed, including his influence on popular poets and the legacy of his father. The segment also touches on the history and character of the Prophet's burda, including his claim to the burda and his journey to becoming a Muslim.

AI: Summary ©

00:00:06 --> 00:00:10
			So last week we spoke about Thumamah رضي
		
00:00:10 --> 00:00:13
			الله تعالى عنه and the dynamics surrounding Thumamah
		
00:00:13 --> 00:00:16
			رضي الله تعالى عنه, a man who comes
		
00:00:16 --> 00:00:19
			to the Prophet صلى الله عليه وسلم in
		
00:00:19 --> 00:00:22
			a very unique way and who occupies a
		
00:00:22 --> 00:00:25
			very particular position of power that he's then
		
00:00:25 --> 00:00:27
			able to convert and use for the sake
		
00:00:27 --> 00:00:28
			of Allah سبحانه وتعالى.
		
00:00:28 --> 00:00:30
			So I mentioned to you سبحان الله that
		
00:00:30 --> 00:00:32
			as we're getting to this category of people,
		
00:00:32 --> 00:00:38
			failed assassins, failed prophets, false prophets, that you
		
00:00:38 --> 00:00:41
			start to see very unique characters that have
		
00:00:41 --> 00:00:43
			their conversion moment with the Prophet صلى الله
		
00:00:43 --> 00:00:44
			عليه وسلم.
		
00:00:44 --> 00:00:47
			So I wanted to actually talk about a
		
00:00:47 --> 00:00:50
			very particular person tonight إن شاء الله تعالى
		
00:00:50 --> 00:00:52
			because he fits a unique mold and that
		
00:00:52 --> 00:00:54
			is he is a poet.
		
00:00:55 --> 00:00:57
			Now let me take a step back and
		
00:00:57 --> 00:01:00
			actually frame it in the modern context بِإِنْ
		
00:01:00 --> 00:01:01
			إِنَّا هِي تَعَالَى and what we're witnessing.
		
00:01:02 --> 00:01:06
			There's a saying that every Israeli accusation is
		
00:01:06 --> 00:01:06
			what?
		
00:01:07 --> 00:01:08
			Does anybody know how to complete that sentence?
		
00:01:10 --> 00:01:12
			Every accusation is a confession, right?
		
00:01:12 --> 00:01:15
			Every Israeli accusation is a confession.
		
00:01:15 --> 00:01:18
			Everything that they accuse the Palestinians of, they
		
00:01:18 --> 00:01:20
			in fact are guilty of, right?
		
00:01:20 --> 00:01:22
			And it's very interesting when you look at
		
00:01:22 --> 00:01:24
			the Messenger of Allah صلى الله عليه وسلم
		
00:01:24 --> 00:01:28
			that every accusation they leveled against the Prophet
		
00:01:28 --> 00:01:30
			صلى الله عليه وسلم was actually a confession.
		
00:01:31 --> 00:01:32
			What do I mean by that?
		
00:01:32 --> 00:01:34
			They called the Prophet صلى الله عليه وسلم
		
00:01:34 --> 00:01:35
			a poet.
		
00:01:35 --> 00:01:37
			They called the Prophet صلى الله عليه وسلم
		
00:01:37 --> 00:01:37
			what else?
		
00:01:38 --> 00:01:40
			They called him ساحر.
		
00:01:40 --> 00:01:41
			They called him شاعر.
		
00:01:41 --> 00:01:44
			They threw every single thing at the Prophet
		
00:01:44 --> 00:01:45
			صلى الله عليه وسلم.
		
00:01:45 --> 00:01:46
			So they called him a poet.
		
00:01:47 --> 00:01:49
			And poets at the time were the ultimate
		
00:01:49 --> 00:01:50
			propagandists, right?
		
00:01:50 --> 00:01:53
			They're the most dangerous and potent people in
		
00:01:53 --> 00:01:56
			society because their voice is the media of
		
00:01:56 --> 00:01:57
			the time.
		
00:01:57 --> 00:01:59
			And what did they do to try to
		
00:01:59 --> 00:02:02
			delegitimize the Messenger of Allah صلى الله عليه
		
00:02:02 --> 00:02:02
			وسلم?
		
00:02:02 --> 00:02:05
			They used poetry, right?
		
00:02:05 --> 00:02:07
			And so they used all sorts of nasty
		
00:02:07 --> 00:02:09
			poetry against him.
		
00:02:09 --> 00:02:11
			They used poetry against the Qur'an to
		
00:02:11 --> 00:02:13
			prove, to try to prove that the Qur
		
00:02:13 --> 00:02:15
			'an was just poetry or an attempt at
		
00:02:15 --> 00:02:15
			poetry.
		
00:02:16 --> 00:02:18
			They used poetry to dehumanize the Muslims.
		
00:02:18 --> 00:02:21
			And so the nastiest type of poetry, and
		
00:02:21 --> 00:02:24
			usually the scholars of seerah as they narrate
		
00:02:24 --> 00:02:27
			it, they don't actually put this part in
		
00:02:27 --> 00:02:29
			there, was the poetry that was used against
		
00:02:29 --> 00:02:30
			Muslim women.
		
00:02:30 --> 00:02:33
			SubhanAllah, I remember going to Srebrenica.
		
00:02:34 --> 00:02:36
			We were coming out of another anniversary of
		
00:02:36 --> 00:02:37
			the genocide in Bosnia.
		
00:02:38 --> 00:02:40
			And looking at the walls and some of
		
00:02:40 --> 00:02:42
			the things that were written about Bosnian women
		
00:02:42 --> 00:02:44
			by the Serb soldiers, right?
		
00:02:44 --> 00:02:46
			It's a particular way of harassment.
		
00:02:46 --> 00:02:48
			And we see it right now with the
		
00:02:48 --> 00:02:51
			Israeli soldiers posing in lingerie in Gaza, only
		
00:02:51 --> 00:02:52
			humiliating themselves.
		
00:02:52 --> 00:02:55
			So it is the nastiest form of humiliation.
		
00:02:55 --> 00:02:57
			And it is a humiliation that actually comes
		
00:02:57 --> 00:02:59
			back to the one that is saying it.
		
00:02:59 --> 00:03:01
			So it's not befitting of the one that
		
00:03:01 --> 00:03:01
			puts it out there.
		
00:03:01 --> 00:03:03
			And so you see some of the poets
		
00:03:03 --> 00:03:05
			start to descend into that, and that's what
		
00:03:05 --> 00:03:06
			makes them so dangerous.
		
00:03:07 --> 00:03:09
			And as we said about Ka'b ibn
		
00:03:09 --> 00:03:12
			Ashraf, who was of course killed by Muhammad
		
00:03:12 --> 00:03:15
			ibn Maslamah رضي الله تعالى عنه, that these
		
00:03:15 --> 00:03:18
			poets also became warmongers in many ways.
		
00:03:18 --> 00:03:20
			They were inciting wars against the Prophet ﷺ
		
00:03:20 --> 00:03:22
			and against the Muslims.
		
00:03:22 --> 00:03:24
			So that's the first thing, the poets.
		
00:03:24 --> 00:03:27
			As for a sahir, they called the Prophet
		
00:03:27 --> 00:03:29
			ﷺ a soothsayer.
		
00:03:30 --> 00:03:33
			And in reality they try to employ soothsayers
		
00:03:33 --> 00:03:34
			against the Prophet ﷺ.
		
00:03:35 --> 00:03:38
			So you find the very famous example of
		
00:03:38 --> 00:03:43
			Labid, who literally infiltrated and pretended to be
		
00:03:43 --> 00:03:45
			a servant of the Prophet ﷺ to try
		
00:03:45 --> 00:03:47
			to cast a spell on the Messenger of
		
00:03:47 --> 00:03:50
			Allah ﷺ, and try to demolish him with
		
00:03:50 --> 00:03:53
			the strongest form of sorcery, right?
		
00:03:53 --> 00:03:56
			So every accusation they made against the Prophet
		
00:03:56 --> 00:03:59
			ﷺ was in fact a confession of the
		
00:03:59 --> 00:04:02
			tactics that they would use at their time
		
00:04:02 --> 00:04:06
			against the Messenger of Allah ﷺ.
		
00:04:06 --> 00:04:10
			Now I find it subhanAllah, like very interesting
		
00:04:10 --> 00:04:12
			when you just kind of take this framework
		
00:04:12 --> 00:04:13
			through one person.
		
00:04:13 --> 00:04:15
			So the man that we're going to speak
		
00:04:15 --> 00:04:17
			about today inshaAllah ta'ala, and spend a
		
00:04:17 --> 00:04:19
			little bit of time with, is a man
		
00:04:19 --> 00:04:20
			by the name of Ka'b ibn Zuhair.
		
00:04:21 --> 00:04:24
			Ka'b ibn Zuhair رضي الله تعالى عنه.
		
00:04:24 --> 00:04:26
			And you'll notice there are a lot of
		
00:04:26 --> 00:04:27
			Ka'bs in the seerah, and it's important
		
00:04:27 --> 00:04:28
			to distinguish.
		
00:04:29 --> 00:04:32
			The ugly inciter of poetry, Ka'b ibn
		
00:04:32 --> 00:04:35
			Ashraf, and now we have Ka'b ibn
		
00:04:35 --> 00:04:38
			Zuhair رضي الله تعالى عنه.
		
00:04:38 --> 00:04:41
			And you actually get a very important look
		
00:04:41 --> 00:04:46
			at Mecca through the childhood of this young
		
00:04:46 --> 00:04:46
			man.
		
00:04:47 --> 00:04:49
			So his father is a man by the
		
00:04:49 --> 00:04:52
			name of Zuhair ibn Abi Sulma.
		
00:04:52 --> 00:04:55
			Zuhair ibn Abi Sulma.
		
00:04:56 --> 00:04:57
			And so those of you that are into
		
00:04:57 --> 00:05:01
			the history of the Arabs, this is going
		
00:05:01 --> 00:05:03
			to refresh a lot of your memory hopefully.
		
00:05:04 --> 00:05:06
			They had in the Ka'bah seven poems
		
00:05:06 --> 00:05:08
			that they used to hang.
		
00:05:08 --> 00:05:09
			What were they called?
		
00:05:10 --> 00:05:11
			Mu'allaqat.
		
00:05:11 --> 00:05:12
			Very good.
		
00:05:12 --> 00:05:15
			So they had the seven poems that were
		
00:05:15 --> 00:05:15
			hung.
		
00:05:16 --> 00:05:19
			And these were considered the seven greatest poems
		
00:05:19 --> 00:05:20
			that told the history of the Arabs.
		
00:05:21 --> 00:05:24
			So they would tend to cover much of
		
00:05:24 --> 00:05:27
			the history of tribes, the history of some
		
00:05:27 --> 00:05:30
			of the legendary battles that took place between
		
00:05:30 --> 00:05:30
			the Arabs.
		
00:05:30 --> 00:05:35
			The idea was that this shaped the entire
		
00:05:35 --> 00:05:38
			society that had been inherited by Quraysh at
		
00:05:38 --> 00:05:39
			that time.
		
00:05:39 --> 00:05:43
			And these poems were considered the basis of
		
00:05:43 --> 00:05:46
			Arabic history, the basis of genealogy, the basis
		
00:05:46 --> 00:05:47
			of language.
		
00:05:47 --> 00:05:49
			So they have to contain a lot.
		
00:05:49 --> 00:05:51
			They have to give you history, they have
		
00:05:51 --> 00:05:54
			to give you a precision with the usage
		
00:05:54 --> 00:05:58
			of language that makes them absolutely unquestionable, from
		
00:05:58 --> 00:05:59
			which you can build other poetry.
		
00:06:00 --> 00:06:02
			And they have to give you the history
		
00:06:02 --> 00:06:03
			of tribes as well.
		
00:06:04 --> 00:06:07
			And they occupied, subhanAllah, such an important imagery
		
00:06:07 --> 00:06:08
			at that time.
		
00:06:08 --> 00:06:10
			There's actually a really good article by Dr.
		
00:06:10 --> 00:06:13
			Jonathan Brown called The Social Context of Pre
		
00:06:13 --> 00:06:17
			-Islamic Poetry, Poetic Imagery, and Social Reality in
		
00:06:17 --> 00:06:18
			the Mu'allaqat.
		
00:06:18 --> 00:06:21
			Again, The Social Context of Pre-Islamic Poetry,
		
00:06:22 --> 00:06:24
			Poetic Imagery, and Social Reality in the Mu
		
00:06:24 --> 00:06:25
			'allaqat.
		
00:06:25 --> 00:06:27
			So these seven poems, just imagine in the
		
00:06:27 --> 00:06:29
			Kaaba, they had idols and they had these,
		
00:06:30 --> 00:06:30
			right?
		
00:06:30 --> 00:06:32
			Of course, there were other things as well,
		
00:06:32 --> 00:06:33
			but it kind of gives you an idea
		
00:06:33 --> 00:06:35
			of the elevation of this poetry.
		
00:06:36 --> 00:06:40
			And so amongst those Mu'allaqat, amongst those
		
00:06:40 --> 00:06:43
			hung poems, they had the Mu'allaqat of
		
00:06:43 --> 00:06:48
			Antara ibn Shaddad Al-Absi, and they had
		
00:06:48 --> 00:06:52
			this particular one from Zuhair ibn Abi Sulma.
		
00:06:52 --> 00:06:56
			And the poem of Zuhair ibn Abi Sulma
		
00:06:56 --> 00:07:00
			basically spoke to some of the old battles
		
00:07:00 --> 00:07:04
			between two major tribes, Banu Abs and Zubyan.
		
00:07:04 --> 00:07:08
			So just imagine this long war epic written
		
00:07:08 --> 00:07:11
			by Zuhair ibn Abi Sulma.
		
00:07:11 --> 00:07:13
			What does this have to do with the
		
00:07:13 --> 00:07:14
			person we're talking about today?
		
00:07:14 --> 00:07:15
			This is the father of the man that
		
00:07:15 --> 00:07:17
			we're talking about today, and you can't understand
		
00:07:17 --> 00:07:19
			this Sahabi unless you understand his father.
		
00:07:20 --> 00:07:21
			He lives close to the time of the
		
00:07:21 --> 00:07:22
			Prophet ﷺ.
		
00:07:22 --> 00:07:24
			So some of these Mu'allaqat were written
		
00:07:24 --> 00:07:26
			2nd century, 3rd century, 4th century, 5th century.
		
00:07:26 --> 00:07:28
			This is considered the latest of the Mu
		
00:07:28 --> 00:07:29
			'allaqat.
		
00:07:29 --> 00:07:32
			It's the last of the seven hanging poems.
		
00:07:33 --> 00:07:35
			He was so honored in that society.
		
00:07:35 --> 00:07:37
			When you talk about the honor of the
		
00:07:37 --> 00:07:40
			poets, he was so honored in that society
		
00:07:40 --> 00:07:44
			that he essentially amassed a huge fortune that
		
00:07:44 --> 00:07:48
			was looked at as barely rivaled just by
		
00:07:48 --> 00:07:49
			virtue of his poetry.
		
00:07:50 --> 00:07:51
			And there was particularly a man by the
		
00:07:51 --> 00:07:55
			name of Harimu Nusinan, and he's the leader
		
00:07:55 --> 00:07:59
			of Banu Zubyan, and he ended the battle
		
00:07:59 --> 00:08:00
			between Abs and Zubyan, and he paid all
		
00:08:00 --> 00:08:02
			the blood money to basically put that battle
		
00:08:02 --> 00:08:03
			to rest.
		
00:08:03 --> 00:08:07
			Every time he saw this man, every time
		
00:08:07 --> 00:08:09
			he saw him, he would give him servants,
		
00:08:10 --> 00:08:14
			he'd give him wealth, he'd give him wine,
		
00:08:14 --> 00:08:15
			he'd give him animals.
		
00:08:15 --> 00:08:18
			Basically, he was a rich man, and when
		
00:08:18 --> 00:08:21
			he saw Zuhayr, he credited him for so
		
00:08:21 --> 00:08:23
			much just by writing that poem about the
		
00:08:23 --> 00:08:25
			battle coming together and how it ends that
		
00:08:25 --> 00:08:27
			he keeps spoiling him with more and more
		
00:08:27 --> 00:08:29
			and more and more and more wealth.
		
00:08:30 --> 00:08:32
			And the man that we're going to be
		
00:08:32 --> 00:08:34
			speaking about is going to inherit that from
		
00:08:34 --> 00:08:34
			his father.
		
00:08:35 --> 00:08:40
			So Zuhayr ibn Abi Sulma, basically at his
		
00:08:40 --> 00:08:43
			time, right at the time the Prophet ﷺ
		
00:08:43 --> 00:08:45
			is born, so he lived to the birth
		
00:08:45 --> 00:08:47
			of the Prophet ﷺ, but he didn't live
		
00:08:47 --> 00:08:47
			to see Islam.
		
00:08:49 --> 00:08:51
			At his time, he was considered the greatest
		
00:08:51 --> 00:08:51
			poet in society.
		
00:08:52 --> 00:08:54
			So when we talk about Shu'ara, when
		
00:08:54 --> 00:08:56
			we talk about the poets of the time,
		
00:08:57 --> 00:09:01
			he is the poet, the king poet at
		
00:09:01 --> 00:09:01
			the time.
		
00:09:02 --> 00:09:04
			Now very few people in that society could
		
00:09:04 --> 00:09:06
			access that poetry truly.
		
00:09:06 --> 00:09:08
			So they used to study his poetry, they
		
00:09:08 --> 00:09:10
			used to study the way it was constructed,
		
00:09:10 --> 00:09:12
			they used to study the grammar implications and
		
00:09:12 --> 00:09:13
			things of that sort.
		
00:09:14 --> 00:09:16
			And one of the few literate people was
		
00:09:16 --> 00:09:17
			Umar ibn al-Khattab رضي الله تعالى عنه.
		
00:09:18 --> 00:09:20
			Right, so if you were literate, then you
		
00:09:20 --> 00:09:22
			especially appreciated poetry.
		
00:09:22 --> 00:09:23
			If you could read and you could write.
		
00:09:24 --> 00:09:27
			And Ibn Abbas رضي الله عنه he says
		
00:09:27 --> 00:09:29
			that خرجت مع عمر بن الخطاب رضي الله
		
00:09:29 --> 00:09:32
			عنه في أول غزوة غزاها.
		
00:09:32 --> 00:09:34
			That I went out with Umar رضي الله
		
00:09:34 --> 00:09:36
			عنه on the first battle that I got
		
00:09:36 --> 00:09:37
			to go along with him.
		
00:09:37 --> 00:09:41
			Remember, Abdullah ibn Abbas became Muslim as a
		
00:09:41 --> 00:09:42
			child basically later on.
		
00:09:42 --> 00:09:45
			So he's explaining what he's learning from Umar
		
00:09:45 --> 00:09:47
			on his first time with him.
		
00:09:48 --> 00:09:49
			So he said I went out with Umar
		
00:09:49 --> 00:09:52
			رضي الله عنه on the very first battle.
		
00:09:53 --> 00:09:56
			And Umar knew that Ibn Abbas knew poetry,
		
00:09:57 --> 00:09:59
			he knew language, he knew so much, right,
		
00:10:00 --> 00:10:02
			that positioned him to be the scholar of
		
00:10:02 --> 00:10:02
			this ummah.
		
00:10:03 --> 00:10:04
			He was a well-rounded scholar.
		
00:10:05 --> 00:10:08
			So he said to him, you know, recite
		
00:10:08 --> 00:10:11
			to me some of the shi'r لشاعر
		
00:10:11 --> 00:10:13
			الشعراء of the poet of all poets.
		
00:10:14 --> 00:10:16
			It shows you by the way the permissibility,
		
00:10:17 --> 00:10:20
			right, in these types of settings especially of
		
00:10:20 --> 00:10:22
			things that would be motivational, things that would
		
00:10:22 --> 00:10:24
			pump you up, right.
		
00:10:24 --> 00:10:26
			Of course, they had the Qur'an, they
		
00:10:26 --> 00:10:27
			had their du'a, they had so much,
		
00:10:27 --> 00:10:30
			but it shows you the permissibility in these
		
00:10:30 --> 00:10:33
			types of things of having a poem or
		
00:10:33 --> 00:10:36
			having a nasheed or having something else to
		
00:10:36 --> 00:10:36
			fit the occasion.
		
00:10:37 --> 00:10:40
			So Ibn Abbas said to him, وَمَنْ هُوَ
		
00:10:40 --> 00:10:42
			يَا أَمِيرَ مُؤْمِنِينَ Who is the poet of
		
00:10:42 --> 00:10:43
			all poets?
		
00:10:43 --> 00:10:45
			So he said, Ibn Abi Sulma.
		
00:10:46 --> 00:10:47
			He said, it's this man, Zuhayr Ibn Abi
		
00:10:47 --> 00:10:47
			Sulma.
		
00:10:48 --> 00:10:52
			فَقُلْتُ لَهُ وَبِمَا صَارَكَ ذَلَكَ And how did
		
00:10:52 --> 00:10:53
			he become the poet of all poets?
		
00:10:53 --> 00:10:56
			And this is really, really important because, you
		
00:10:56 --> 00:10:57
			know, they say if you look at the
		
00:10:57 --> 00:11:00
			culture of a time, you understand what that
		
00:11:00 --> 00:11:01
			culture values, right.
		
00:11:01 --> 00:11:03
			You look at the music, you look at
		
00:11:03 --> 00:11:05
			the lyrics of something, and it gives you
		
00:11:05 --> 00:11:07
			an idea about that culture as a whole.
		
00:11:08 --> 00:11:11
			So he says about his poetry, he says
		
00:11:11 --> 00:11:12
			why I liked his poetry.
		
00:11:13 --> 00:11:17
			He says, لَا يَتْبَعُ حَوشِيَ الْكَلَامِ He doesn't
		
00:11:17 --> 00:11:19
			speak foolishness, number one.
		
00:11:20 --> 00:11:24
			And he says, وَلَا يُعَضِّرُ فِي الْمَنْطِقِ And
		
00:11:24 --> 00:11:29
			he doesn't, you know, he doesn't betray logic,
		
00:11:29 --> 00:11:31
			like he uses his proper logic.
		
00:11:32 --> 00:11:36
			وَلَا يَمْتَدِحُ أَحَدًا إِلَّا بِمَا فِيهِ And he
		
00:11:36 --> 00:11:39
			said, and he doesn't praise anyone except with
		
00:11:39 --> 00:11:40
			what is actually in them.
		
00:11:40 --> 00:11:42
			So when he speaks about a people, like
		
00:11:42 --> 00:11:44
			he's not someone who just goes ahead and
		
00:11:44 --> 00:11:46
			sings these songs about people or makes these
		
00:11:46 --> 00:11:46
			poems about people.
		
00:11:47 --> 00:11:50
			And he exaggerates, which was a tendency at
		
00:11:50 --> 00:11:51
			the time, right.
		
00:11:51 --> 00:11:54
			You wanna bribe from someone powerful, you start
		
00:11:54 --> 00:11:56
			making up all these lyrics about them.
		
00:11:57 --> 00:12:00
			And he says, وَلَا يَقُولُ إِلَّا مَا يَعْرِفُ
		
00:12:00 --> 00:12:02
			And he only speaks that which he knows.
		
00:12:03 --> 00:12:05
			So he says, I like his lyrics for
		
00:12:05 --> 00:12:05
			those four reasons.
		
00:12:06 --> 00:12:09
			Match that up to any musical composition today.
		
00:12:11 --> 00:12:12
			Before you say is it halal or is
		
00:12:12 --> 00:12:15
			it haram, you'll get your answer, right.
		
00:12:16 --> 00:12:18
			Don't start talking about musical instruments and things
		
00:12:18 --> 00:12:18
			of that sort.
		
00:12:18 --> 00:12:20
			You could acapella that thing all you want.
		
00:12:21 --> 00:12:25
			The lyrics are in complete contradiction of everything
		
00:12:25 --> 00:12:26
			that we would hold of value.
		
00:12:26 --> 00:12:29
			So Umar radiyallahu anhu is saying what?
		
00:12:29 --> 00:12:30
			He's saying, I love his poetry because it's
		
00:12:30 --> 00:12:32
			not just eloquent, it's wholesome.
		
00:12:33 --> 00:12:34
			And that is of course when it comes
		
00:12:34 --> 00:12:36
			to shi'r al-jahiliyyah, the poetry of
		
00:12:36 --> 00:12:39
			the days of ignorance, that it is permissible
		
00:12:39 --> 00:12:42
			to recite the poetry from before Islam so
		
00:12:42 --> 00:12:44
			long as it's wholesome.
		
00:12:45 --> 00:12:47
			And it was praiseworthy in that sense.
		
00:12:48 --> 00:12:51
			So this is the father and he's Umar
		
00:12:51 --> 00:12:53
			radiyallahu anhu's favorite poet.
		
00:12:53 --> 00:12:56
			He's the favorite poet of Uthman radiyallahu ta
		
00:12:56 --> 00:12:57
			'ala anhu and so many of the other
		
00:12:57 --> 00:13:01
			sahaba reference him as their favorite poet.
		
00:13:01 --> 00:13:04
			And again, he died before Islam.
		
00:13:05 --> 00:13:08
			Now, it's really interesting is that he rises
		
00:13:08 --> 00:13:09
			to fame and he has two sons.
		
00:13:11 --> 00:13:14
			All right, his oldest son is Ka'b
		
00:13:15 --> 00:13:18
			and he didn't want Ka'b to be
		
00:13:18 --> 00:13:18
			a poet.
		
00:13:19 --> 00:13:20
			And there are a few reasons.
		
00:13:21 --> 00:13:24
			One of them obviously is the corruptible nature
		
00:13:24 --> 00:13:26
			of poetry at the time and the other
		
00:13:26 --> 00:13:28
			one, it seems that he didn't want Ka
		
00:13:28 --> 00:13:30
			'b to ruin his legacy.
		
00:13:31 --> 00:13:33
			Like I built myself a legacy.
		
00:13:33 --> 00:13:35
			I built myself a name in society.
		
00:13:35 --> 00:13:36
			You might not be able to live up
		
00:13:36 --> 00:13:36
			to this.
		
00:13:37 --> 00:13:39
			Then you're going to end up bringing us
		
00:13:39 --> 00:13:39
			down, right?
		
00:13:39 --> 00:13:41
			You're going to end up bringing down the
		
00:13:41 --> 00:13:42
			name, right?
		
00:13:42 --> 00:13:43
			The name of Zuhair.
		
00:13:43 --> 00:13:46
			So he didn't want Ka'b to recite
		
00:13:46 --> 00:13:46
			poetry.
		
00:13:47 --> 00:13:49
			Again, there are two different explanations given for
		
00:13:49 --> 00:13:51
			this, but he actually tries to persuade him
		
00:13:51 --> 00:13:53
			to not do poetry, right?
		
00:13:54 --> 00:13:55
			But Ka'b insists.
		
00:13:55 --> 00:13:57
			And he even says that one time he
		
00:13:57 --> 00:13:58
			threatened me.
		
00:13:58 --> 00:14:01
			He says, وَالَّذِي أَحْلِفُ بِهِ لَا تَتَكَلَّمْ بِبَيْتِ
		
00:14:01 --> 00:14:05
			شِعْرًا إِلَّا ضَرَبْتُكَ ضَرْبًا يُنَكِّلُكَ عَنْ ذَلِكَ He
		
00:14:05 --> 00:14:06
			said, listen, if I ever hear you recite
		
00:14:06 --> 00:14:08
			poetry, I'm going to hit you for every
		
00:14:08 --> 00:14:09
			single time I hear you recite a word
		
00:14:09 --> 00:14:09
			of poetry.
		
00:14:10 --> 00:14:11
			Don't do it.
		
00:14:11 --> 00:14:12
			I don't want you to do what I
		
00:14:12 --> 00:14:13
			do.
		
00:14:13 --> 00:14:15
			I don't want you to try to rise
		
00:14:15 --> 00:14:15
			in these ranks.
		
00:14:16 --> 00:14:18
			One man is enough for this, right?
		
00:14:18 --> 00:14:20
			Again, either because you're going to get corrupted
		
00:14:20 --> 00:14:23
			or you're going to make me look bad
		
00:14:23 --> 00:14:25
			because you're not going to be able to
		
00:14:25 --> 00:14:27
			recite lines the way that I do.
		
00:14:28 --> 00:14:29
			But eventually Ka'b said, I kept on
		
00:14:29 --> 00:14:30
			learning poetry in private.
		
00:14:30 --> 00:14:32
			I kept on studying my father's poetry.
		
00:14:34 --> 00:14:36
			Until I came to him and I had
		
00:14:36 --> 00:14:38
			the audacity to recite to him lines of
		
00:14:38 --> 00:14:39
			poetry and I impressed him.
		
00:14:40 --> 00:14:43
			So he quizzed me and he twisted lines
		
00:14:43 --> 00:14:44
			on me.
		
00:14:44 --> 00:14:46
			And he did this and he did that
		
00:14:46 --> 00:14:49
			until I was impressive enough to basically get
		
00:14:49 --> 00:14:50
			his license.
		
00:14:50 --> 00:14:52
			He said, you know what, fine.
		
00:14:52 --> 00:14:55
			You can do poetry, you know.
		
00:14:55 --> 00:14:57
			It's like you would think you're talking about
		
00:14:57 --> 00:14:59
			like football or basketball or like some sort
		
00:14:59 --> 00:15:00
			of violent sport.
		
00:15:00 --> 00:15:01
			Go ahead and do poetry.
		
00:15:01 --> 00:15:04
			You have the ability and clearly he's going
		
00:15:04 --> 00:15:06
			to carry on the same spirit of poetry
		
00:15:06 --> 00:15:09
			of his father or so his father thinks.
		
00:15:11 --> 00:15:12
			Now SubhanAllah, one of the things that's narrated
		
00:15:12 --> 00:15:16
			in the books of Siyam is that Zuhayr
		
00:15:16 --> 00:15:20
			ibn Abi Sulma used to in gathering sort
		
00:15:20 --> 00:15:21
			of that knowledge of literacy.
		
00:15:22 --> 00:15:24
			You have to study everything around you.
		
00:15:25 --> 00:15:26
			You have to know your history.
		
00:15:26 --> 00:15:28
			You have to know the history of everyone
		
00:15:28 --> 00:15:28
			around you.
		
00:15:29 --> 00:15:30
			You have to know the history of Ahlul
		
00:15:30 --> 00:15:31
			Kitab, the people of the book.
		
00:15:32 --> 00:15:33
			You have to know the history of the
		
00:15:33 --> 00:15:34
			Torah and the Injil.
		
00:15:34 --> 00:15:36
			You have to know everything in order to
		
00:15:36 --> 00:15:37
			compose and not slip.
		
00:15:38 --> 00:15:40
			You're a perfectionist, right?
		
00:15:41 --> 00:15:45
			And so in that he knew of a
		
00:15:45 --> 00:15:47
			prophet that the people of the book were
		
00:15:47 --> 00:15:47
			expecting.
		
00:15:49 --> 00:15:51
			All right, and some of the books of
		
00:15:51 --> 00:15:54
			Siyam, they narrate that he had a dream
		
00:15:54 --> 00:15:56
			before he passed away.
		
00:15:56 --> 00:15:58
			It's very profound, SubhanAllah, that there was a
		
00:15:58 --> 00:16:00
			rope that was hanging down from the sky.
		
00:16:01 --> 00:16:03
			And he tried to grab onto the rope,
		
00:16:03 --> 00:16:05
			but the rope was too far away from
		
00:16:05 --> 00:16:05
			him.
		
00:16:06 --> 00:16:09
			And the way he interpreted that dream was
		
00:16:09 --> 00:16:13
			that this awaited prophet in this region, I'm
		
00:16:13 --> 00:16:15
			not going to live to see him, right?
		
00:16:15 --> 00:16:18
			So he advises his sons that if this
		
00:16:18 --> 00:16:21
			prophet comes or if this Mustafa, this chosen
		
00:16:21 --> 00:16:24
			one comes, then embrace him, right?
		
00:16:25 --> 00:16:27
			So I'm going to die before I can
		
00:16:27 --> 00:16:28
			reach that rope.
		
00:16:28 --> 00:16:33
			And SubhanAllah, it was indeed the case that
		
00:16:33 --> 00:16:37
			he died before the Prophet ﷺ received divine
		
00:16:37 --> 00:16:37
			revelation.
		
00:16:37 --> 00:16:39
			So Zuhair passes away.
		
00:16:40 --> 00:16:44
			Now in the process, his two sons inherit
		
00:16:44 --> 00:16:46
			from him.
		
00:16:46 --> 00:16:50
			Ka'b inherits his wealth, the majority of
		
00:16:50 --> 00:16:52
			his wealth, and he inherits his position as
		
00:16:52 --> 00:16:52
			well.
		
00:16:52 --> 00:16:56
			So Ka'b is the natural heir to
		
00:16:56 --> 00:16:59
			Zuhair when it comes to being the master
		
00:16:59 --> 00:17:00
			poet.
		
00:17:00 --> 00:17:03
			And is the person who immediately ascends that
		
00:17:03 --> 00:17:06
			throne of poetry amongst the Arabs.
		
00:17:07 --> 00:17:08
			Now mind you, SubhanAllah, by the way, that
		
00:17:08 --> 00:17:10
			a lot of times we talk about like
		
00:17:10 --> 00:17:12
			Hassan ibn Thabit رضي الله تعالى عنه and
		
00:17:12 --> 00:17:14
			Abdullah ibn Rawaha رضي الله عنه and other
		
00:17:14 --> 00:17:16
			poets at the time or other companions that
		
00:17:16 --> 00:17:17
			were known for their poetry.
		
00:17:17 --> 00:17:20
			That his schemes would have been studied by
		
00:17:20 --> 00:17:21
			everyone.
		
00:17:21 --> 00:17:22
			Okay?
		
00:17:23 --> 00:17:24
			So Ka'b inherits the wealth, he inherits
		
00:17:24 --> 00:17:25
			the position.
		
00:17:26 --> 00:17:29
			And it's basically he and his brother, and
		
00:17:29 --> 00:17:31
			his brother's name is Buja'ir.
		
00:17:33 --> 00:17:34
			Buja'ir and Ka'b.
		
00:17:34 --> 00:17:36
			So Ka'b is the older brother, Buja
		
00:17:36 --> 00:17:37
			'ir is the younger brother.
		
00:17:39 --> 00:17:42
			Now they are interestingly situated.
		
00:17:42 --> 00:17:44
			They're from a tribe called Bani Muzayna.
		
00:17:44 --> 00:17:46
			And Bani Muzayna doesn't live in Mecca, it
		
00:17:46 --> 00:17:47
			doesn't live in Medina.
		
00:17:47 --> 00:17:50
			So it's technically one of the outer tribes
		
00:17:50 --> 00:17:52
			somewhere along the path of the hijrah.
		
00:17:53 --> 00:17:53
			All right?
		
00:17:54 --> 00:17:58
			So initially when the Prophet ﷺ receives revelation,
		
00:17:58 --> 00:18:01
			they don't have to respond to it the
		
00:18:01 --> 00:18:03
			way that others would have to respond to
		
00:18:03 --> 00:18:03
			it.
		
00:18:04 --> 00:18:06
			He's able to almost dodge the issue and
		
00:18:06 --> 00:18:09
			not have to respond the way that others
		
00:18:09 --> 00:18:11
			that are immediately affected by it, especially in
		
00:18:11 --> 00:18:14
			Mecca, would have to respond to it.
		
00:18:14 --> 00:18:17
			But generally speaking, the poets did not like
		
00:18:17 --> 00:18:19
			the advent of the Qur'an.
		
00:18:20 --> 00:18:22
			And you think about it in that society,
		
00:18:23 --> 00:18:25
			what the implications of the Qur'an are
		
00:18:25 --> 00:18:26
			for the poets.
		
00:18:27 --> 00:18:31
			Number one, your poetry is generally frowned upon
		
00:18:31 --> 00:18:33
			and looked upon as invalid because the Qur
		
00:18:33 --> 00:18:35
			'an is superior to anything that came before
		
00:18:35 --> 00:18:36
			it.
		
00:18:36 --> 00:18:38
			Number two, the position that's used to exercise
		
00:18:38 --> 00:18:39
			in society.
		
00:18:39 --> 00:18:41
			You can imagine the festivals, the poets and
		
00:18:41 --> 00:18:42
			everyone surrounding them.
		
00:18:42 --> 00:18:45
			And all of the fasad and all of
		
00:18:45 --> 00:18:46
			the corruption that came with that.
		
00:18:46 --> 00:18:47
			You have to let that go now.
		
00:18:48 --> 00:18:51
			The exploitation, the bribery, everything that comes with
		
00:18:51 --> 00:18:51
			that.
		
00:18:51 --> 00:18:54
			It's almost like a musician today becoming Muslim
		
00:18:54 --> 00:18:55
			and worse.
		
00:18:56 --> 00:18:57
			Right?
		
00:18:57 --> 00:19:01
			So poets generally did not react positively to
		
00:19:01 --> 00:19:05
			Islam because of what it did to their
		
00:19:05 --> 00:19:07
			position, what it meant for them and the
		
00:19:07 --> 00:19:08
			implications for them.
		
00:19:08 --> 00:19:14
			Now some poets immediately recognized the superiority of
		
00:19:14 --> 00:19:15
			the Qur'an and the fact that there
		
00:19:15 --> 00:19:17
			is no way that this is human composition,
		
00:19:17 --> 00:19:18
			and they embraced Islam.
		
00:19:19 --> 00:19:21
			The majority of them took a position from
		
00:19:21 --> 00:19:26
			Islam that was the opposite and generally became
		
00:19:26 --> 00:19:26
			condemnable.
		
00:19:27 --> 00:19:31
			So Ka'b basically positions himself that he
		
00:19:31 --> 00:19:34
			doesn't like the spirit of Islam that is
		
00:19:34 --> 00:19:36
			emanating and the implications of Islam, where he
		
00:19:36 --> 00:19:39
			kind of has amassed his wealth and he's
		
00:19:39 --> 00:19:41
			amassed his position and he partakes in the
		
00:19:41 --> 00:19:44
			jahili festivals, the ignorant festivals on a regular
		
00:19:44 --> 00:19:45
			basis.
		
00:19:45 --> 00:19:46
			And now Islam is threatening that.
		
00:19:47 --> 00:19:49
			The idol worship creates an entire environment for
		
00:19:49 --> 00:19:51
			him and all of that is gone.
		
00:19:52 --> 00:19:54
			So he takes a hostile position to the
		
00:19:54 --> 00:19:55
			Prophet ﷺ.
		
00:19:56 --> 00:20:01
			Now his hostility does not really increase until
		
00:20:01 --> 00:20:03
			the Prophet ﷺ goes to Al-Madinah.
		
00:20:04 --> 00:20:08
			And the reason for that is that he
		
00:20:08 --> 00:20:12
			and his brother Bujayr were in a valley
		
00:20:12 --> 00:20:15
			nearby the Prophet ﷺ as the Prophet ﷺ
		
00:20:15 --> 00:20:16
			was with his companions.
		
00:20:17 --> 00:20:20
			Mind you, subhanAllah, he could not recall ever
		
00:20:20 --> 00:20:22
			seeing the Prophet ﷺ, meeting the Prophet ﷺ
		
00:20:22 --> 00:20:24
			or directly hearing his da'wah.
		
00:20:24 --> 00:20:27
			But he knows enough about him to where
		
00:20:27 --> 00:20:29
			he doesn't like him ﷺ, he doesn't like
		
00:20:29 --> 00:20:30
			what he represents.
		
00:20:31 --> 00:20:33
			So Bujayr, his younger brother and him are
		
00:20:33 --> 00:20:36
			close by, they can see the Muslims from
		
00:20:36 --> 00:20:36
			a distance.
		
00:20:37 --> 00:20:40
			And Bujayr says to Ka'b, I want
		
00:20:40 --> 00:20:41
			to go listen to what he has to
		
00:20:41 --> 00:20:41
			say.
		
00:20:43 --> 00:20:45
			And Ka'b doesn't want to hear what
		
00:20:45 --> 00:20:46
			the Prophet ﷺ has to say.
		
00:20:48 --> 00:20:50
			Bujayr insists, he goes and he meets the
		
00:20:50 --> 00:20:55
			Prophet ﷺ and he listens to the message
		
00:20:55 --> 00:20:59
			of the Prophet ﷺ and he embraces Islam.
		
00:21:00 --> 00:21:02
			So he doesn't actually come back to Ka
		
00:21:02 --> 00:21:05
			'b, he stays with the Prophet ﷺ and
		
00:21:05 --> 00:21:08
			the younger brother Bujayr, who also had some
		
00:21:08 --> 00:21:10
			poetry, is poetic, but we don't have any
		
00:21:10 --> 00:21:12
			records of his poetry, except for the poetic
		
00:21:12 --> 00:21:13
			words he used with his brother when calling
		
00:21:13 --> 00:21:14
			him to Islam.
		
00:21:14 --> 00:21:17
			Bujayr becomes a companion, Bujayr actually participates with
		
00:21:17 --> 00:21:19
			the Prophet ﷺ in his ghazawat, in his
		
00:21:19 --> 00:21:22
			battles, and is considered an early Muslim in
		
00:21:22 --> 00:21:23
			that sense.
		
00:21:23 --> 00:21:27
			So around the time after the hijrah, but
		
00:21:27 --> 00:21:29
			he's not written from the people of Badr.
		
00:21:30 --> 00:21:33
			So sometime, a few years, two or three
		
00:21:33 --> 00:21:34
			years after the Prophet ﷺ makes his way
		
00:21:34 --> 00:21:38
			to Medina, Bujayr r.a embraces Islam.
		
00:21:39 --> 00:21:42
			This enrages Ka'b because his younger brother
		
00:21:42 --> 00:21:44
			is taken away from him and he feels
		
00:21:44 --> 00:21:46
			like has come under the influence of the
		
00:21:46 --> 00:21:46
			Prophet ﷺ.
		
00:21:47 --> 00:21:49
			And the way Ka'b is positioning the
		
00:21:49 --> 00:21:52
			Prophet ﷺ is that this is a cult.
		
00:21:52 --> 00:21:56
			Islam is a cult, and it's basically the
		
00:21:56 --> 00:21:57
			brainless people.
		
00:21:57 --> 00:21:59
			You can read it in his hijrah, in
		
00:21:59 --> 00:22:02
			his attacks on the Messenger ﷺ, that you're
		
00:22:02 --> 00:22:05
			being followed by illiterate brainless people, right?
		
00:22:06 --> 00:22:08
			They're the slaves of society, they're the people
		
00:22:08 --> 00:22:10
			who can't read, they're the people who get
		
00:22:10 --> 00:22:11
			impressed by anything.
		
00:22:11 --> 00:22:13
			You know, many of the same stereotypes that
		
00:22:13 --> 00:22:15
			would be used about people of religion as
		
00:22:15 --> 00:22:16
			a whole now, right?
		
00:22:17 --> 00:22:19
			These people got too smart for themselves.
		
00:22:19 --> 00:22:22
			So he insults the Prophet ﷺ, he insults
		
00:22:22 --> 00:22:23
			the Muslims in that way.
		
00:22:24 --> 00:22:26
			So he sends a message to Bujayr.
		
00:22:28 --> 00:22:49
			And he says, Very
		
00:22:49 --> 00:22:50
			powerful lines of poetry.
		
00:22:50 --> 00:22:52
			I'm not even gonna bother trying to do
		
00:22:52 --> 00:22:52
			a word for word.
		
00:22:53 --> 00:22:55
			I will simply convey the meaning of what
		
00:22:55 --> 00:22:55
			he's saying to him.
		
00:22:55 --> 00:22:59
			Basically convey a message to Bujayr, a message
		
00:22:59 --> 00:23:00
			from his brother.
		
00:23:01 --> 00:23:03
			On what basis, right?
		
00:23:03 --> 00:23:06
			On what basis besides your own lowly self
		
00:23:06 --> 00:23:08
			have you been guided to this supposed message
		
00:23:08 --> 00:23:09
			of yours?
		
00:23:09 --> 00:23:11
			To a path that you didn't inherit from
		
00:23:11 --> 00:23:14
			your mother or your father, nor did you
		
00:23:14 --> 00:23:15
			find even your brother upon.
		
00:23:15 --> 00:23:16
			Like where did you get this from?
		
00:23:16 --> 00:23:21
			This complete foreign message to us, what we
		
00:23:21 --> 00:23:23
			grew up on and what we know as
		
00:23:23 --> 00:23:24
			intelligent people.
		
00:23:24 --> 00:23:26
			What led you away from the path of
		
00:23:26 --> 00:23:27
			your family?
		
00:23:27 --> 00:23:29
			The path of your father, the path of
		
00:23:29 --> 00:23:30
			your mother, the path of your brother?
		
00:23:31 --> 00:23:33
			And he said basically the meaning of Abu
		
00:23:33 --> 00:23:38
			Bakr gave you a cup of something intoxicating,
		
00:23:38 --> 00:23:38
			right?
		
00:23:38 --> 00:23:41
			That you were intoxicated by Abu Bakr's cup
		
00:23:41 --> 00:23:44
			and you became a follower because it seemed
		
00:23:44 --> 00:23:46
			to quench something inside of you and you
		
00:23:46 --> 00:23:48
			thought that it did something for you.
		
00:23:48 --> 00:23:50
			But in reality, basically you're drinking the Kool
		
00:23:50 --> 00:23:50
			-Aid, right?
		
00:23:50 --> 00:23:54
			You're going far away from common sense and
		
00:23:54 --> 00:23:57
			from the dignity that has come to you
		
00:23:57 --> 00:24:00
			from your family, from your father, from your
		
00:24:00 --> 00:24:02
			mother, from your great tribe.
		
00:24:02 --> 00:24:05
			So Ka'ab becomes hostile and this is
		
00:24:05 --> 00:24:07
			the type of poetry that he shares.
		
00:24:07 --> 00:24:11
			And the Prophet ﷺ said, you know, he's
		
00:24:11 --> 00:24:12
			right about one thing.
		
00:24:12 --> 00:24:15
			لَمْ يُنفِي عَلَيْهِ آبَاهُ وَلَا أُمَّهُ He did
		
00:24:15 --> 00:24:17
			not find his father or his mother upon
		
00:24:17 --> 00:24:17
			this.
		
00:24:17 --> 00:24:19
			Basically the Prophet ﷺ turned it into a
		
00:24:19 --> 00:24:22
			praise that you were courageous enough to follow
		
00:24:22 --> 00:24:24
			the truth even if you did not find
		
00:24:24 --> 00:24:26
			your family upon this.
		
00:24:28 --> 00:24:32
			Afterwards, Ka'ab starts to increase his attacks
		
00:24:32 --> 00:24:33
			on the Prophet ﷺ.
		
00:24:34 --> 00:24:37
			So having the position that he has and
		
00:24:37 --> 00:24:40
			then being isolated conveniently from Mecca and Medina
		
00:24:40 --> 00:24:43
			from a safe distance, he's able to write
		
00:24:43 --> 00:24:46
			these poems and these poems get recited against
		
00:24:46 --> 00:24:48
			the Muslims in different circles.
		
00:24:49 --> 00:24:51
			So you imagine like the new diss track,
		
00:24:52 --> 00:24:54
			the new lyrics that come out about Islam.
		
00:24:54 --> 00:24:56
			Ka'ab is authoring them, people are literally
		
00:24:56 --> 00:24:58
			taking them and reciting them in the public
		
00:24:58 --> 00:25:02
			squares in Mecca insulting the Prophet ﷺ, insulting
		
00:25:02 --> 00:25:05
			Islam, insulting the Muslims, calling them all sorts
		
00:25:05 --> 00:25:07
			of names and then insulting and making implications
		
00:25:07 --> 00:25:09
			about Muslim women as well.
		
00:25:10 --> 00:25:11
			What's happening around him?
		
00:25:12 --> 00:25:18
			The Prophet ﷺ is obviously victorious in Badr
		
00:25:18 --> 00:25:21
			and Uhud and as time goes on you
		
00:25:21 --> 00:25:22
			have Khandaq and Hudaybiyyah.
		
00:25:23 --> 00:25:24
			The da'wah of the Prophet ﷺ is
		
00:25:24 --> 00:25:25
			growing.
		
00:25:26 --> 00:25:28
			He is sort of dodging the climate in
		
00:25:28 --> 00:25:32
			Mecca and Medina but the world is closing
		
00:25:32 --> 00:25:33
			in on him after Fath Makkah.
		
00:25:34 --> 00:25:36
			After Fath Makkah, the world is closing in
		
00:25:36 --> 00:25:37
			on him.
		
00:25:37 --> 00:25:40
			So he's increasing in his poetry but it's
		
00:25:40 --> 00:25:42
			getting more difficult for him to insert his
		
00:25:42 --> 00:25:44
			poetry about the Prophet ﷺ in these different
		
00:25:44 --> 00:25:44
			spaces.
		
00:25:45 --> 00:25:48
			At that point, his brother who was amongst
		
00:25:48 --> 00:25:50
			those that went with the Prophet ﷺ to
		
00:25:50 --> 00:25:55
			Hunayn and to Ta'if, his brother writes
		
00:25:55 --> 00:25:57
			him a letter knowing that he's kind of
		
00:25:57 --> 00:25:59
			on the run at this point and the
		
00:25:59 --> 00:26:05
			Prophet ﷺ at this point, he has a
		
00:26:05 --> 00:26:06
			death sentence.
		
00:26:06 --> 00:26:09
			Again, he's inciting against the Prophet ﷺ so
		
00:26:09 --> 00:26:12
			he is an enemy of the Prophet ﷺ.
		
00:26:13 --> 00:26:16
			The Prophet ﷺ has given the permission that
		
00:26:16 --> 00:26:19
			if he's found then he could be killed
		
00:26:19 --> 00:26:22
			because he's considered a warmonger at the time.
		
00:26:24 --> 00:26:28
			So Bujair writes a letter to him and
		
00:26:28 --> 00:26:32
			Bujair asks the Prophet ﷺ for the permission
		
00:26:32 --> 00:26:33
			to call him, to find that way and
		
00:26:33 --> 00:26:36
			the Prophet ﷺ of course does not object
		
00:26:36 --> 00:26:41
			to people that come without force and that
		
00:26:41 --> 00:26:43
			don't have to be put in this situation.
		
00:26:44 --> 00:26:47
			So Bujair sends him a letter and he
		
00:26:47 --> 00:26:49
			says to him, listen my brother, إِن كَانَتْ
		
00:26:49 --> 00:26:51
			لَكَ فِي نَفْسِكَ حَاجَةً If you have in
		
00:26:51 --> 00:26:53
			you anything, if this is resonating with you,
		
00:26:54 --> 00:26:58
			come to the Prophet ﷺ فَإِنَّهُ لَا يَقْتُلُ
		
00:26:58 --> 00:27:02
			أَحَدًا جَاءَهُ تَائِبًا He doesn't kill anyone that
		
00:27:02 --> 00:27:03
			comes to him repentant.
		
00:27:04 --> 00:27:06
			Like the Prophet ﷺ has forgiven people that
		
00:27:06 --> 00:27:07
			have done way worse than you.
		
00:27:08 --> 00:27:11
			He forgave Ikramah, he forgave Abu Sufyan ibn
		
00:27:11 --> 00:27:13
			Harith, Abu Sufyan ibn Harb, he forgave Safwan
		
00:27:13 --> 00:27:16
			ibn Umayyah, he's forgiving the people of Ta
		
00:27:16 --> 00:27:19
			'if, like he's not out to get you,
		
00:27:19 --> 00:27:21
			it's not because the Prophet ﷺ wants to
		
00:27:21 --> 00:27:22
			let your blood flow, just like we said
		
00:27:22 --> 00:27:26
			about Thumamah, it's not what he's after here.
		
00:27:27 --> 00:27:31
			So just come to him repentant and he's
		
00:27:31 --> 00:27:32
			not going to hurt you.
		
00:27:32 --> 00:27:34
			And he authored him some lines of poetry.
		
00:27:35 --> 00:27:36
			So you know that this family is way
		
00:27:36 --> 00:27:38
			too poetic when their letters even have poetry
		
00:27:38 --> 00:27:39
			to each other.
		
00:27:40 --> 00:27:44
			So he says فَمَنْ مُبَلِّغُنْ كَعْبًا فَهَلَّكَ فِي
		
00:27:44 --> 00:27:49
			الَّتِي تَلُومُ عَلَيْهَا بَاطِلًا وَهِيَ أَحْزَمُ إِلَى اللَّهِ
		
00:27:49 --> 00:27:54
			لَا الْعُزَّ وَلَا الْلَّا تَوَحْدَهُ فَتَنْجُوا إِذَا كَانَ
		
00:27:54 --> 00:28:00
			النَّجَاءُ وَتُسْلِمُوا لَدَيْ يَوْمَ لَا يَنْجُوا وَلَيْسَ بِمُفْلِتٍ
		
00:28:00 --> 00:28:05
			مِنَ النَّارِ إِلَّا طَاهِرُ الْقَلْبِ مُسْلِمُوا And then
		
00:28:05 --> 00:28:07
			he goes on, he says فَدِينُ زُهَيْرٍ وَهُوَ
		
00:28:07 --> 00:28:11
			لَا شَيْءَ غَيْرُهُ وَدِينُ أَبِي سُلْمَ عَلَيَّ مُحَرَّمُوا
		
00:28:11 --> 00:28:13
			So he says who will convey to Ka
		
00:28:13 --> 00:28:13
			'b?
		
00:28:13 --> 00:28:15
			Remember Ka'b said who will convey to
		
00:28:15 --> 00:28:15
			Bujayr?
		
00:28:16 --> 00:28:17
			He said who's going to tell Ka'b?
		
00:28:18 --> 00:28:21
			That's a poetic instrument.
		
00:28:21 --> 00:28:22
			Who's going to tell him?
		
00:28:26 --> 00:28:27
			Who's going to tell Ka'b?
		
00:28:27 --> 00:28:29
			Are you still blaming Islam?
		
00:28:29 --> 00:28:32
			Are you still blaming this affair unjustly?
		
00:28:32 --> 00:28:34
			Or have you come to realize when it
		
00:28:34 --> 00:28:38
			is actually far more coherent and far wiser
		
00:28:38 --> 00:28:40
			than anything that you have?
		
00:28:40 --> 00:28:43
			Turn to Allah not to Allah, not to
		
00:28:43 --> 00:28:44
			Al-Uzza only Him so that you can
		
00:28:44 --> 00:28:46
			be saved on a day when you will
		
00:28:46 --> 00:28:48
			need to be saved and on a day
		
00:28:48 --> 00:28:50
			when no one will escape from the fire
		
00:28:50 --> 00:28:52
			except for one who has a pure heart
		
00:28:52 --> 00:28:53
			and who is a Muslim.
		
00:28:53 --> 00:28:56
			And he says the religion of Zuhair is
		
00:28:56 --> 00:28:58
			nothing but this and the religion of Abu
		
00:28:58 --> 00:29:00
			Sulma is forbidden upon me, I've made it
		
00:29:00 --> 00:29:02
			muharram for myself.
		
00:29:03 --> 00:29:04
			So he's calling to him and he's telling
		
00:29:04 --> 00:29:06
			him listen it's about time for you to
		
00:29:06 --> 00:29:07
			recognize where you are now.
		
00:29:08 --> 00:29:11
			So Ka'b mentions that the earth is
		
00:29:11 --> 00:29:13
			constricting, it's like it's suffocating me he's on
		
00:29:13 --> 00:29:16
			the run and one of the things subhanAllah
		
00:29:16 --> 00:29:19
			that's really interesting about the psychology of many
		
00:29:19 --> 00:29:21
			of these people is that they saw and
		
00:29:21 --> 00:29:24
			this comes from not the exact right place
		
00:29:25 --> 00:29:27
			but there is something to it they saw
		
00:29:27 --> 00:29:29
			that if Allah gives the Prophet ﷺ victory
		
00:29:29 --> 00:29:31
			that means he was on something that is
		
00:29:31 --> 00:29:33
			the way that many of them were thinking
		
00:29:33 --> 00:29:34
			and you hear it in many of the
		
00:29:34 --> 00:29:36
			stories that we already covered, look if he
		
00:29:36 --> 00:29:38
			gets there we'll follow him because that means
		
00:29:38 --> 00:29:41
			he's upon something and if he doesn't then
		
00:29:41 --> 00:29:43
			we're going to assume that he actually has
		
00:29:43 --> 00:29:47
			nothing so Ka'b is thinking about it
		
00:29:47 --> 00:29:51
			and he wants to convert to Islam now
		
00:29:51 --> 00:29:55
			so Ka'b what he says is he
		
00:29:55 --> 00:29:58
			says I snuck into Medina alright and this
		
00:29:58 --> 00:30:03
			is where the story gets very interesting so
		
00:30:03 --> 00:30:05
			I basically reached out to someone who I
		
00:30:05 --> 00:30:07
			had mawadda with like an old friend and
		
00:30:07 --> 00:30:10
			I stayed with him, so not Bujaid stayed
		
00:30:10 --> 00:30:13
			with him and then he said that I
		
00:30:13 --> 00:30:17
			went to the masjid at salatul fajr and
		
00:30:17 --> 00:30:22
			I wrapped myself alright and he said that
		
00:30:23 --> 00:30:26
			I basically made out who the Prophet ﷺ
		
00:30:26 --> 00:30:30
			was, it's fajr time so I went close
		
00:30:30 --> 00:30:34
			to the Prophet ﷺ after salatul fajr I
		
00:30:34 --> 00:30:35
			shook his hand, by the way this is
		
00:30:35 --> 00:30:37
			very dangerous because I mean technically speaking you
		
00:30:37 --> 00:30:39
			can be executed at any moment, if anybody
		
00:30:39 --> 00:30:41
			in the masjid realizes who you are before
		
00:30:41 --> 00:30:43
			you get a chance to actually say who
		
00:30:43 --> 00:30:47
			you are, you're done right but he says
		
00:30:47 --> 00:30:48
			you know I went to the Prophet ﷺ
		
00:30:49 --> 00:30:51
			wada'tu yadi fi yadihi ﷺ, I put my
		
00:30:51 --> 00:30:54
			hand in his hand and the Prophet ﷺ
		
00:30:54 --> 00:30:56
			didn't know who I was or at least
		
00:30:56 --> 00:30:57
			it didn't seem like he knew who I
		
00:30:57 --> 00:30:59
			was of course we know the story of
		
00:30:59 --> 00:31:02
			Umair bin Wahab and others so he said,
		
00:31:02 --> 00:31:04
			I said to him and this is from
		
00:31:04 --> 00:31:07
			his brilliance I said to him, Ya Rasulullah
		
00:31:08 --> 00:31:11
			in Ka'b ibn Zuhayrin ataaka ta'iban
		
00:31:11 --> 00:31:15
			musliman fahal anta qabilun minhu in ana jittuka
		
00:31:15 --> 00:31:20
			bihi I said listen just hypothetically speaking Ka
		
00:31:20 --> 00:31:23
			'b ibn Zuhayr who you've basically put a
		
00:31:23 --> 00:31:25
			sentence out on now because of all that
		
00:31:25 --> 00:31:26
			he's done, he's done some pretty bad stuff,
		
00:31:27 --> 00:31:30
			if he came to you repenting would you
		
00:31:30 --> 00:31:32
			forgive him if I brought him to you
		
00:31:32 --> 00:31:35
			so he's pretending that he's not Ka'b
		
00:31:35 --> 00:31:37
			but he's someone that could catch Ka'b,
		
00:31:37 --> 00:31:38
			I'm not Ka'b but I know where
		
00:31:38 --> 00:31:41
			to find Ka'b so the Prophet Sallallahu
		
00:31:41 --> 00:31:45
			Alaihi Wasallam he says of course if you
		
00:31:45 --> 00:31:49
			brought Ka'b you who's not Ka'b
		
00:31:50 --> 00:31:52
			and he was repentant for what he had
		
00:31:52 --> 00:31:56
			done then he would be forgiven a very
		
00:31:56 --> 00:31:59
			important point here that the scholars mention there
		
00:31:59 --> 00:32:01
			are many narrations of people in this situation
		
00:32:01 --> 00:32:03
			who came to the Prophet Sallallahu Alaihi Wasallam
		
00:32:03 --> 00:32:06
			and they didn't become Muslim their idea of
		
00:32:06 --> 00:32:11
			being forgiven was simply releasing hostility right as
		
00:32:11 --> 00:32:12
			we saw with Safwan ibn Umayyah by the
		
00:32:12 --> 00:32:16
			way right, that you know basically resigning to
		
00:32:16 --> 00:32:18
			a place of no hostility but he's saying
		
00:32:18 --> 00:32:20
			if he came to you ta'iban musliman,
		
00:32:20 --> 00:32:22
			like I don't know if my brother was
		
00:32:22 --> 00:32:24
			really sure about what he was saying when
		
00:32:24 --> 00:32:25
			he said that so the Prophet Sallallahu Alaihi
		
00:32:25 --> 00:32:31
			Wasallam said of course so Ka'b radiyallahu
		
00:32:31 --> 00:32:34
			ta'ala anhu he unwraps his face and
		
00:32:34 --> 00:32:36
			he says ana ka'b wa ashhadu an
		
00:32:36 --> 00:32:38
			la ilaha illa Allah wa ashhadu annaka rasool
		
00:32:38 --> 00:32:40
			Allah I am Ka'b and I bear
		
00:32:40 --> 00:32:42
			witness that there is only one God and
		
00:32:42 --> 00:32:44
			that you are the messenger of Allah now
		
00:32:44 --> 00:32:46
			it shows you that everyone knew exactly who
		
00:32:46 --> 00:32:49
			he was one of the ansar jumped on
		
00:32:49 --> 00:32:53
			him right away right, he was like no
		
00:32:53 --> 00:32:56
			I'm not letting this go and the Prophet
		
00:32:56 --> 00:32:58
			Sallallahu Alaihi Wasallam told him to stop he
		
00:32:58 --> 00:33:01
			said ya rasool Allah let me kill him,
		
00:33:01 --> 00:33:02
			this is Ka'b we know who he
		
00:33:02 --> 00:33:04
			is, we got him he's here in the
		
00:33:04 --> 00:33:07
			masjid, we finally have him and the Prophet
		
00:33:07 --> 00:33:11
			Sallallahu Alaihi Wasallam said da'ahu anka innahu
		
00:33:11 --> 00:33:13
			ja'a ta'iban just leave him alone,
		
00:33:13 --> 00:33:18
			he came repenting now what happens here right,
		
00:33:18 --> 00:33:21
			this is salatul fajr and it's in the
		
00:33:21 --> 00:33:24
			masjid what happens in this situation now subhanallah,
		
00:33:24 --> 00:33:29
			immortalizes some of his poetry he's a poet
		
00:33:29 --> 00:33:31
			and he's clearly prepared for this moment with
		
00:33:31 --> 00:33:34
			the Prophet Sallallahu Alaihi Wasallam and so he
		
00:33:34 --> 00:33:37
			will say to the Prophet Sallallahu Alaihi Wasallam
		
00:33:38 --> 00:33:42
			the original burda I'm gonna have to like
		
00:33:42 --> 00:33:45
			qualify this a million times if you go
		
00:33:45 --> 00:33:48
			to youtube and search burda you're going to
		
00:33:48 --> 00:33:51
			get a poem that was written way later,
		
00:33:51 --> 00:33:52
			hundreds of years after the Prophet Sallallahu Alaihi
		
00:33:52 --> 00:33:53
			Wasallam, by a man by the name of
		
00:33:53 --> 00:33:56
			Imam Busayri in Egypt right, and he saw
		
00:33:56 --> 00:33:58
			a dream he says he saw a dream
		
00:33:58 --> 00:34:00
			where he recited these lines to the Prophet
		
00:34:00 --> 00:34:01
			Sallallahu Alaihi Wasallam and the Prophet Sallallahu Alaihi
		
00:34:01 --> 00:34:04
			Wasallam gave him his burda, he gave him
		
00:34:04 --> 00:34:07
			his mantle this is not the same burda
		
00:34:08 --> 00:34:10
			nor is it the one of Ahmed Shawqi,
		
00:34:10 --> 00:34:13
			right the great poet, this is the first
		
00:34:13 --> 00:34:19
			burda the first actual burda that's recorded in
		
00:34:19 --> 00:34:22
			history and the only one that we know
		
00:34:22 --> 00:34:24
			recited obviously to the Prophet Sallallahu Alaihi Wasallam
		
00:34:24 --> 00:34:29
			that has this type of a connotation basically
		
00:34:29 --> 00:34:33
			he authors or he shares with the Prophet
		
00:34:33 --> 00:34:35
			Sallallahu Alaihi Wasallam one of the most eloquent
		
00:34:35 --> 00:34:38
			poems in history and can anyone tell me
		
00:34:38 --> 00:34:41
			what the name of that poem is anybody
		
00:34:42 --> 00:34:44
			have you ever heard of Banat Su'ad
		
00:34:47 --> 00:34:49
			there you go, I was looking for you,
		
00:34:49 --> 00:34:50
			I knew Abu Amr was gonna get it
		
00:34:50 --> 00:34:53
			mashallah I tested my father with it by
		
00:34:53 --> 00:34:55
			the way and he immediately started rattling off
		
00:34:55 --> 00:34:58
			the lines I get it, ok so this
		
00:34:58 --> 00:35:01
			is one of the most poetic expressions in
		
00:35:01 --> 00:35:06
			history, but it's very interesting because Banat Su
		
00:35:06 --> 00:35:09
			'ad literally means Su'ad left me Su
		
00:35:09 --> 00:35:13
			'ad left me it's a poem of 60
		
00:35:13 --> 00:35:16
			lines ok, it's a poem of 60 lines
		
00:35:17 --> 00:35:19
			and he doesn't start talking about the Prophet
		
00:35:19 --> 00:35:23
			Sallallahu Alaihi Wasallam until line 40 ok but
		
00:35:23 --> 00:35:27
			this line or these lines are all weaved
		
00:35:27 --> 00:35:30
			poetically and beautifully into the praise of the
		
00:35:30 --> 00:35:32
			Prophet Sallallahu Alaihi Wasallam but it takes a
		
00:35:32 --> 00:35:34
			long time to get there and the lines
		
00:35:34 --> 00:35:37
			are extremely complicated and you start to decipher
		
00:35:38 --> 00:35:40
			line by line and it's hard to even
		
00:35:40 --> 00:35:43
			figure out the connections and that's why this
		
00:35:43 --> 00:35:47
			man's poetry is studied in terms of scheme
		
00:35:47 --> 00:35:48
			in terms of how he would do it
		
00:35:48 --> 00:35:50
			because he's considered an expert in madhh in
		
00:35:50 --> 00:35:55
			hikam he's considered an expert in praise in
		
00:35:55 --> 00:35:58
			dispoetry which was what Hassan Muthabith used to
		
00:35:58 --> 00:36:02
			do in wisdom and parables he kinda has
		
00:36:02 --> 00:36:05
			it all and it seems like the first
		
00:36:05 --> 00:36:07
			20 lines he's talking about a woman named
		
00:36:07 --> 00:36:10
			Su'ad who left him but in reality
		
00:36:10 --> 00:36:13
			right, many of the scholars of language, they
		
00:36:13 --> 00:36:17
			say that Su'ad here is jahiliya Su
		
00:36:17 --> 00:36:18
			'ad here he's referring to the days of
		
00:36:18 --> 00:36:21
			ignorance and he's referring to the betrayal of
		
00:36:21 --> 00:36:24
			the dunya, like basically I lived this life
		
00:36:24 --> 00:36:27
			of lavishness and I lived this life of
		
00:36:27 --> 00:36:30
			enjoying everything that I possibly could I had
		
00:36:30 --> 00:36:31
			the wealth, I had the women I had
		
00:36:31 --> 00:36:33
			the wine, I had it all I traveled
		
00:36:33 --> 00:36:37
			the earth and lived this incredible life and
		
00:36:37 --> 00:36:39
			it abandoned me, or it showed me its
		
00:36:39 --> 00:36:41
			reality, so he's talking about jahiliya and he's
		
00:36:41 --> 00:36:43
			talking about dunya, he goes on to talk
		
00:36:43 --> 00:36:46
			about the worldly life and material life and
		
00:36:46 --> 00:36:48
			his journeying through and then he comes to
		
00:36:48 --> 00:36:51
			the Prophet Sallallahu Alaihi Wasallam so again, even
		
00:36:51 --> 00:36:53
			that is a debate, who is Su'ad
		
00:36:54 --> 00:36:56
			is Su'ad an actual woman or is
		
00:36:56 --> 00:36:59
			Su'ad referring to the days of ignorance
		
00:36:59 --> 00:37:02
			so it's 60 lines and the last 20
		
00:37:03 --> 00:37:07
			are of the Prophet Sallallahu Alaihi Wasallam and
		
00:37:07 --> 00:37:09
			it's too long to actually go through all
		
00:37:09 --> 00:37:11
			of them but you can actually listen to
		
00:37:11 --> 00:37:14
			what he says to the Prophet Sallallahu Alaihi
		
00:37:14 --> 00:37:22
			Wasallam he says he said that I was
		
00:37:22 --> 00:37:24
			told that the Prophet Sallallahu Alaihi Wasallam had
		
00:37:24 --> 00:37:27
			promised me he had set out to kill
		
00:37:27 --> 00:37:30
			me but seeking pardon from the Prophet Sallallahu
		
00:37:30 --> 00:37:32
			Alaihi Wasallam is always hoped for a man
		
00:37:32 --> 00:37:41
			like the Prophet Sallallahu Alaihi Wasallam he said
		
00:37:41 --> 00:37:46
			he said you know almost like be calm,
		
00:37:46 --> 00:37:48
			be calculated oh you who has received all
		
00:37:48 --> 00:37:50
			of this wisdom you've received the beauty of
		
00:37:50 --> 00:37:52
			the Quran with all of its instruction, with
		
00:37:52 --> 00:37:54
			all of its wisdom with all of its
		
00:37:54 --> 00:37:57
			details so surely you're not going to be
		
00:37:57 --> 00:37:59
			hasty when you have with you something as
		
00:37:59 --> 00:38:08
			beautiful as the Quran he said he says
		
00:38:08 --> 00:38:11
			listen, do not immediately assume that everything that's
		
00:38:11 --> 00:38:14
			been said about me is true like I
		
00:38:14 --> 00:38:17
			know I have a bad reputation at this
		
00:38:17 --> 00:38:22
			point but don't assume that everything is true
		
00:38:22 --> 00:38:24
			about me so to be slow because of
		
00:38:24 --> 00:38:27
			what guides you not to be hasty in
		
00:38:27 --> 00:38:29
			taking me and not to be hasty in
		
00:38:29 --> 00:38:33
			what you've heard about me Ya Rasulullah and
		
00:38:33 --> 00:38:41
			he says he said that if I'm in
		
00:38:41 --> 00:38:44
			a position right now and seeing and hearing
		
00:38:44 --> 00:38:48
			something that if in my position was an
		
00:38:48 --> 00:38:58
			elephant an elephant would shiver and tremble out
		
00:38:58 --> 00:39:00
			of fear in front of you O Messenger
		
00:39:00 --> 00:39:02
			of Allah if an elephant was in this
		
00:39:02 --> 00:39:04
			situation who am I?
		
00:39:04 --> 00:39:07
			this small human being in front of you
		
00:39:07 --> 00:39:12
			حَتَّى وَضَعْتُ يَمِينِي لَا أُنَازِعُهُ فِي كَفِّ ذِي
		
00:39:12 --> 00:39:15
			نَغَمَاتٍ قِيلُهُ الْقِيلُ till I put my hand
		
00:39:15 --> 00:39:17
			in the hand of the Prophet Sallallahu Alaihi
		
00:39:17 --> 00:39:21
			Wasallam a man who is in such a
		
00:39:21 --> 00:39:25
			position that what he says happens as he
		
00:39:25 --> 00:39:27
			says it like he knows the position of
		
00:39:27 --> 00:39:30
			power that the Prophet Sallallahu Alaihi Wasallam is
		
00:39:30 --> 00:39:39
			in he said that in this situation
		
00:39:39 --> 00:39:43
			it is more dreaded by me when I
		
00:39:43 --> 00:39:45
			speak to him and I am told that
		
00:39:45 --> 00:39:47
			you have been questioned and you must now
		
00:39:47 --> 00:39:50
			answer so he's conveying to the Prophet Sallallahu
		
00:39:50 --> 00:39:53
			Alaihi Wasallam the difficulty of the situation but
		
00:39:53 --> 00:39:56
			then he's just pouring out these beautiful lines
		
00:39:56 --> 00:39:58
			of poetry and by the way he's not
		
00:39:58 --> 00:40:02
			reading from an iPhone Subhanallah it's a long
		
00:40:02 --> 00:40:04
			poem and it's beautiful and the lyrics are
		
00:40:04 --> 00:40:07
			perfect so perfectly composed and it shows you
		
00:40:07 --> 00:40:09
			the brain of this man as he starts
		
00:40:09 --> 00:40:11
			to flow with the Prophet Sallallahu Alaihi Wasallam
		
00:40:11 --> 00:40:14
			and to the end of it he says
		
00:40:14 --> 00:40:18
			إِنَّ الرَّسُولَ لَسَيْفٌ يُسْطَضَاءُ بِهِ مُهَنَّدٌ مِنْ سُيُوفِ
		
00:40:18 --> 00:40:23
			اللَّهِ مَسْلُولُ فِي فِتْيَةٍ مِنْ قُرَيْشٍ قَالَ قَائِلُهُمْ
		
00:40:23 --> 00:40:28
			بِبَطْنِ مَكَّةَ لَمَّا أَسْلَمُوا زُولُوا it's so profound
		
00:40:28 --> 00:40:31
			he says that the messenger of Allah Sallallahu
		
00:40:31 --> 00:40:34
			Alaihi Wasallam is surely a sword from whose
		
00:40:34 --> 00:40:38
			light is sought like a shiny sword and
		
00:40:38 --> 00:40:40
			he says one of the swords of Allah
		
00:40:40 --> 00:40:42
			Subhanahu Wa Ta'ala and he mentions Muhannad
		
00:40:42 --> 00:40:46
			an Indian blade that is unsheathed so the
		
00:40:46 --> 00:40:51
			finest metal the finest swords unsheathed were from
		
00:40:51 --> 00:40:53
			Al-Hin there was a fast nation that's
		
00:40:53 --> 00:40:55
			why you have half of the people named
		
00:40:55 --> 00:40:58
			Hind back then Hind, Muhannad so he's saying
		
00:40:58 --> 00:41:01
			like an unsheathed Indian sword shining like that's
		
00:41:01 --> 00:41:03
			how your light is sought and obviously it
		
00:41:03 --> 00:41:05
			conveys by using that example the power of
		
00:41:05 --> 00:41:07
			the Prophet Sallallahu Alaihi Wasallam his authority as
		
00:41:07 --> 00:41:13
			well as his eloquence and he praises Quraysh
		
00:41:13 --> 00:41:15
			he praises the Muhajireen and he says this
		
00:41:15 --> 00:41:18
			small group of people from the Quraysh who
		
00:41:18 --> 00:41:20
			were in the valley of Mecca and when
		
00:41:20 --> 00:41:22
			they were told to submit to Islam they
		
00:41:22 --> 00:41:24
			immediately said go like they were ready to
		
00:41:24 --> 00:41:27
			go with the Prophet Sallallahu Alaihi Wasallam by
		
00:41:27 --> 00:41:31
			the way Subhanallah it's very interesting he was
		
00:41:31 --> 00:41:33
			angry with all of the Ansar because of
		
00:41:33 --> 00:41:35
			the Ansari man that jumped on him so
		
00:41:35 --> 00:41:38
			initially his poetry he's praising only the Muhajireen
		
00:41:39 --> 00:41:41
			and he took a stance with all of
		
00:41:41 --> 00:41:43
			the Ansar and then the Prophet Sallallahu Alaihi
		
00:41:43 --> 00:41:45
			Wasallam told him to praise the Ansar he
		
00:41:45 --> 00:41:47
			said you abused the Ansar with your tongue
		
00:41:47 --> 00:41:49
			now praise the Ansar with your tongue you
		
00:41:49 --> 00:41:51
			have to praise them as well so he
		
00:41:51 --> 00:41:55
			authored lines praising the Ansar as well now
		
00:41:55 --> 00:41:58
			obviously when this happens the Prophet Sallallahu Alaihi
		
00:41:58 --> 00:42:01
			Wasallam he stands up, he takes off his
		
00:42:01 --> 00:42:02
			burda he takes off his cloak so this
		
00:42:02 --> 00:42:05
			is real life now he takes off his
		
00:42:05 --> 00:42:09
			mantle and he puts it on him Subhanallah
		
00:42:09 --> 00:42:11
			this man walked in wrapped up not sure
		
00:42:11 --> 00:42:12
			if he was going to get out safe
		
00:42:13 --> 00:42:15
			and now the Prophet Sallallahu Alaihi Wasallam is
		
00:42:15 --> 00:42:17
			giving him an assurance of safety and this
		
00:42:17 --> 00:42:19
			is of course a gift at the time
		
00:42:19 --> 00:42:22
			that conveys the appreciation for the words that
		
00:42:22 --> 00:42:25
			he said so he walked in wrapped in
		
00:42:25 --> 00:42:27
			afraid to be killed he's coming out and
		
00:42:27 --> 00:42:30
			he's donning the burda of the Prophet Sallallahu
		
00:42:30 --> 00:42:34
			Alaihi Wasallam in Medina and this of course
		
00:42:34 --> 00:42:36
			Subhanallah fits the same spirit many of the
		
00:42:36 --> 00:42:38
			ulema mention you can't just read this just
		
00:42:38 --> 00:42:39
			in the tradition of the Arabs at the
		
00:42:39 --> 00:42:41
			time like just give him a burda because
		
00:42:41 --> 00:42:44
			that's how you reward a poet give him
		
00:42:44 --> 00:42:45
			your burda to show that what he expressed
		
00:42:45 --> 00:42:49
			is that superior but that it fits the
		
00:42:49 --> 00:42:50
			way the Prophet Sallallahu Alaihi Wasallam was softening
		
00:42:50 --> 00:42:53
			the hearts of the people like this man
		
00:42:53 --> 00:42:55
			is about to give up a life of
		
00:42:55 --> 00:42:59
			going and serenading the Kisra's of the world
		
00:42:59 --> 00:43:02
			and the Caesars of the world and all
		
00:43:02 --> 00:43:04
			of these tribes and stuff like that I'll
		
00:43:04 --> 00:43:06
			give you something better than that the same
		
00:43:06 --> 00:43:08
			way that he was softening the hearts of
		
00:43:08 --> 00:43:10
			Abu Sufyan and Safwan and these types of
		
00:43:10 --> 00:43:12
			people this is a way of softening his
		
00:43:12 --> 00:43:16
			heart as well you know what, here this
		
00:43:16 --> 00:43:19
			is my approval of you and this is
		
00:43:19 --> 00:43:22
			my love for you and as you can
		
00:43:22 --> 00:43:26
			imagine this man never gave up that burda,
		
00:43:26 --> 00:43:28
			right, like he wore it everywhere, so Ka
		
00:43:28 --> 00:43:32
			'b ibn Zuhair radiAllahu ta'ala anhu accepts
		
00:43:32 --> 00:43:35
			Islam and starts to author all of these
		
00:43:35 --> 00:43:37
			lines in praise of the Prophet Sallallahu Alaihi
		
00:43:37 --> 00:43:40
			Wasallam and for Islam and defending the Muslims
		
00:43:40 --> 00:43:43
			right, and at the same time he's always
		
00:43:43 --> 00:43:46
			wearing the cloak of the messenger of Allah
		
00:43:47 --> 00:43:51
			Sallallahu Alaihi Wasallam and subhanAllah it was it
		
00:43:51 --> 00:43:54
			became known Mu'awiyah radiAllahu anhu said that
		
00:43:54 --> 00:43:58
			the most poetic of the people of Jahiliyyah
		
00:43:58 --> 00:44:02
			in terms of poetry was Zuhair and the
		
00:44:02 --> 00:44:04
			most poetic of the people of Islam was
		
00:44:04 --> 00:44:06
			Ka'b ibn Zuhair so his father was
		
00:44:06 --> 00:44:10
			the master poet of Jahiliyyah, his son Ka
		
00:44:10 --> 00:44:14
			'b becomes the master poet of Islam and
		
00:44:14 --> 00:44:17
			he was called Hakeem Ash-Shu'ara his
		
00:44:17 --> 00:44:19
			father was called Hakeem Ash-Shu'ara as
		
00:44:19 --> 00:44:22
			was he the wise one or the great
		
00:44:22 --> 00:44:24
			one of the poets, so he used to
		
00:44:24 --> 00:44:28
			walk around with this burda so what happens
		
00:44:28 --> 00:44:30
			is that Mu'awiyah tries to buy it
		
00:44:30 --> 00:44:32
			off of him and he says there's no
		
00:44:32 --> 00:44:34
			way you're not getting it from me so
		
00:44:34 --> 00:44:37
			he holds on to it for the rest
		
00:44:37 --> 00:44:38
			of his life and he's in Medina and
		
00:44:38 --> 00:44:40
			he authors poetry in praise of the Prophet
		
00:44:40 --> 00:44:42
			Sallallahu Alaihi Wasallam well after the Prophet Sallallahu
		
00:44:42 --> 00:44:45
			Alaihi Wasallam passes away and then subhanAllah when
		
00:44:45 --> 00:44:48
			he passes away Mu'awiyah manages to get
		
00:44:48 --> 00:44:51
			his inheritors to sell it to him so
		
00:44:51 --> 00:44:53
			he couldn't buy it from him directly but
		
00:44:53 --> 00:44:55
			he could buy it from his inheritors and
		
00:44:55 --> 00:44:57
			Ka'b his son and his grandchildren all
		
00:44:57 --> 00:45:00
			became poets as well and they all authored
		
00:45:00 --> 00:45:01
			poetry so it kind of became in the
		
00:45:01 --> 00:45:04
			family Zuhayr ibn Abi Sulma's fear was unfounded
		
00:45:04 --> 00:45:09
			his name remained sort of eternal in history
		
00:45:09 --> 00:45:12
			as far as this great poet and the
		
00:45:12 --> 00:45:13
			son carried on the name and of course
		
00:45:13 --> 00:45:16
			became a sha'ar of Islam as did
		
00:45:16 --> 00:45:18
			the children but that's when you kind of
		
00:45:18 --> 00:45:20
			have this mythology of sorts or I don't
		
00:45:20 --> 00:45:22
			even want to say mythology because that indicates
		
00:45:22 --> 00:45:24
			that it was all fake but this aura
		
00:45:24 --> 00:45:27
			that surrounds the mantle of the Prophet Sallallahu
		
00:45:27 --> 00:45:31
			Alaihi Wasallam and it became the tradition then
		
00:45:31 --> 00:45:34
			that the khulafa would pass down this mantle
		
00:45:34 --> 00:45:36
			and that the kings would have it of
		
00:45:36 --> 00:45:38
			course the problem becomes at some point you've
		
00:45:38 --> 00:45:41
			got multiple people claiming to have the same
		
00:45:41 --> 00:45:43
			burda so I'm just going to put this
		
00:45:43 --> 00:45:44
			out there that if you go to Topkapi
		
00:45:44 --> 00:45:48
			Palace in Turkey that that's what they claim
		
00:45:48 --> 00:45:50
			is the burda of the Prophet Sallallahu Alaihi
		
00:45:50 --> 00:45:52
			Wasallam wallahu a'lam right and Allah knows
		
00:45:52 --> 00:45:53
			best but obviously I mean we live in
		
00:45:53 --> 00:45:55
			a time where even the black stone or
		
00:45:55 --> 00:45:57
			you know there was a time when even
		
00:45:57 --> 00:45:59
			the black stone was stolen how do you
		
00:45:59 --> 00:45:59
			verify these things?
		
00:46:00 --> 00:46:00
			How do you maintain it?
		
00:46:01 --> 00:46:04
			Allahu a'lam right so I'm not going
		
00:46:04 --> 00:46:05
			to get myself in trouble I'm just going
		
00:46:05 --> 00:46:08
			to say that verification is very difficult obviously
		
00:46:08 --> 00:46:10
			with these things but there is a whole
		
00:46:10 --> 00:46:12
			science of trying to verify this and trying
		
00:46:12 --> 00:46:14
			to ensure that this was indeed the mantle
		
00:46:14 --> 00:46:16
			of the Prophet Sallallahu Alaihi Wasallam the burda
		
00:46:16 --> 00:46:19
			of the Prophet Sallallahu Alaihi Wasallam and you
		
00:46:19 --> 00:46:22
			know they've had multiple ceremonies with it and
		
00:46:22 --> 00:46:24
			you know every year where you know even
		
00:46:24 --> 00:46:26
			back then actually the king or the khalifa
		
00:46:26 --> 00:46:28
			would visit it and they would you know
		
00:46:28 --> 00:46:30
			do something with it right so it kind
		
00:46:30 --> 00:46:33
			of comes from this interaction from him and
		
00:46:33 --> 00:46:34
			the Prophet Sallallahu Alaihi Wasallam and then obviously
		
00:46:34 --> 00:46:39
			everything after that becomes an extension right of
		
00:46:39 --> 00:46:43
			that initial incident but it went on that
		
00:46:43 --> 00:46:46
			obviously his name became this great name in
		
00:46:46 --> 00:46:48
			Islamic history and so when you ask who's
		
00:46:48 --> 00:46:51
			the master of poets you know Hassan radiallahu
		
00:46:51 --> 00:46:52
			ta'ala anhu you know some of the
		
00:46:52 --> 00:46:54
			companions of the Prophet Sallallahu Alaihi Wasallam it
		
00:46:54 --> 00:46:56
			is Ka'ab ibn Zuhayr radiallahu ta'ala
		
00:46:56 --> 00:46:58
			anhu in this sense who's sort of looked
		
00:46:58 --> 00:47:01
			at as the most superior in his poetry
		
00:47:01 --> 00:47:04
			the next person I'll mention subhanAllah because he
		
00:47:04 --> 00:47:06
			was also in the same spirit just because
		
00:47:06 --> 00:47:08
			we have a few more minutes inshallah ta
		
00:47:08 --> 00:47:09
			'ala, in the same spirit forgiven at the
		
00:47:09 --> 00:47:13
			end of Islam one of these poets is
		
00:47:13 --> 00:47:15
			a name, a man by the name of
		
00:47:15 --> 00:47:20
			Abdullah Nazzab Ali and this was a man
		
00:47:20 --> 00:47:25
			who wrote poetry against Islam from the heart
		
00:47:25 --> 00:47:28
			of Mecca battle after battle after battle after
		
00:47:28 --> 00:47:30
			battle and not only that but to give
		
00:47:30 --> 00:47:33
			you an image he was considered the opponent
		
00:47:33 --> 00:47:35
			of Hassan ibn Thabit radiallahu ta'ala anhu
		
00:47:35 --> 00:47:38
			before things went down so he and Hassan
		
00:47:38 --> 00:47:41
			ibn Thabit would exchange poems against each other
		
00:47:41 --> 00:47:43
			sort of like the best of Mecca versus
		
00:47:43 --> 00:47:46
			the best of Medina being Hassan ibn Thabit
		
00:47:46 --> 00:47:48
			the poet of the Prophet sallAllahu alayhi wa
		
00:47:48 --> 00:47:51
			sallam and when the Prophet sallAllahu alayhi wa
		
00:47:51 --> 00:47:57
			sallam came to Mecca and he fled and
		
00:47:57 --> 00:48:00
			Hassan essentially wrote a poem mocking him for
		
00:48:00 --> 00:48:05
			running away right so again the culture of
		
00:48:05 --> 00:48:08
			poetry subhanAllah, so he wrote a long poem
		
00:48:08 --> 00:48:10
			mocking him and making fun of him for
		
00:48:10 --> 00:48:12
			running away from the Prophet sallAllahu alayhi wa
		
00:48:12 --> 00:48:13
			sallam and it's actually in the books of
		
00:48:13 --> 00:48:16
			Sirah, this actual poem where he's making fun
		
00:48:16 --> 00:48:20
			of him and eventually he also converts to
		
00:48:20 --> 00:48:22
			Islam from afar he hears that the Prophet
		
00:48:22 --> 00:48:24
			sallAllahu alayhi wa sallam is granting amnesty he
		
00:48:24 --> 00:48:25
			comes back from Yemen to the Prophet sallAllahu
		
00:48:25 --> 00:48:27
			alayhi wa sallam remember we had a whole
		
00:48:27 --> 00:48:29
			bunch of people that fled to in the
		
00:48:29 --> 00:48:31
			direction of Abyssinia, in the direction of Yemen
		
00:48:31 --> 00:48:34
			but something beautiful about him is that when
		
00:48:34 --> 00:48:37
			he walks into Mecca the Prophet sallAllahu alayhi
		
00:48:37 --> 00:48:41
			wa sallam sees him from afar right and
		
00:48:41 --> 00:48:45
			here's the thing subhanAllah he fled with some
		
00:48:45 --> 00:48:49
			of his family and he decided when he
		
00:48:49 --> 00:48:50
			was away, you know what I'm going to
		
00:48:50 --> 00:48:51
			go back and become Muslim and his family
		
00:48:51 --> 00:48:53
			said wait a minute you know we wanted
		
00:48:53 --> 00:48:55
			to become Muslim a long time ago now
		
00:48:55 --> 00:48:56
			you're going to be the one to you
		
00:48:56 --> 00:48:58
			took us on this journey, now you're going
		
00:48:58 --> 00:48:59
			to be the one to go back to
		
00:48:59 --> 00:49:00
			the Prophet sallAllahu alayhi wa sallam and leave
		
00:49:00 --> 00:49:03
			us behind, right so he really held out
		
00:49:03 --> 00:49:05
			but he comes to the Prophet sallAllahu alayhi
		
00:49:05 --> 00:49:07
			wa sallam and when the Prophet sallAllahu alayhi
		
00:49:07 --> 00:49:08
			wa sallam is sitting with his companions he
		
00:49:08 --> 00:49:11
			sees him approaching from afar and the Prophet
		
00:49:11 --> 00:49:15
			sallAllahu alayhi wa sallam says as he is
		
00:49:15 --> 00:49:17
			coming from afar wallahi inni la ara fi
		
00:49:17 --> 00:49:20
			wajhihi nurul iman I can see from his
		
00:49:20 --> 00:49:23
			face from afar the light of faith something
		
00:49:23 --> 00:49:26
			happened to him and he's coming to embrace
		
00:49:26 --> 00:49:29
			Islam and indeed he came, the Prophet sallAllahu
		
00:49:29 --> 00:49:31
			alayhi wa sallam told the sahaba to stand
		
00:49:31 --> 00:49:34
			down and he comes to the Prophet sallAllahu
		
00:49:34 --> 00:49:36
			alayhi wa sallam so regretful and he authors
		
00:49:36 --> 00:49:40
			poetry about his own humiliation and how he
		
00:49:40 --> 00:49:41
			spent all of these years against the Prophet
		
00:49:41 --> 00:49:44
			sallAllahu alayhi wa sallam and the Prophet sallAllahu
		
00:49:44 --> 00:49:45
			alayhi wa sallam embraces him and tells him
		
00:49:45 --> 00:49:49
			that Islam does away with everything that came
		
00:49:49 --> 00:49:53
			before it and he also stays in Mecca
		
00:49:53 --> 00:49:57
			and becomes a Muslim and dies as a
		
00:49:57 --> 00:49:59
			Muslim in Mecca and is buried in Jannatul
		
00:49:59 --> 00:50:02
			Mualla the point being subhanAllah that when you
		
00:50:02 --> 00:50:03
			look at these people this sort of represents
		
00:50:03 --> 00:50:07
			a category these people are no less significant
		
00:50:08 --> 00:50:10
			than the chieftains and the tribal leaders at
		
00:50:10 --> 00:50:13
			the time who were attacking Islam and the
		
00:50:13 --> 00:50:14
			Prophet sallAllahu alayhi wa sallam had the heart
		
00:50:14 --> 00:50:16
			and he had the appetite to even forgive
		
00:50:16 --> 00:50:18
			them and what ends up happening as a
		
00:50:18 --> 00:50:20
			result is what we see today that instead
		
00:50:20 --> 00:50:24
			of having this angry narrative, this angry poetry
		
00:50:24 --> 00:50:27
			against Islam about a vengeful Prophet you have
		
00:50:27 --> 00:50:29
			poetry about the forgiveness of the Prophet sallAllahu
		
00:50:29 --> 00:50:31
			alayhi wa sallam who's looking at the people
		
00:50:31 --> 00:50:34
			that incited war against him and the Prophet
		
00:50:34 --> 00:50:36
			sallAllahu alayhi wa sallam is overlooking their faults.
		
00:50:37 --> 00:50:42
			Next week we're going to talk about probably
		
00:50:42 --> 00:50:43
			in my mind one of the most interesting
		
00:50:43 --> 00:50:47
			people because a false Prophet someone who actually
		
00:50:47 --> 00:50:51
			claimed nubuwwah who repented so inshaAllah next week
		
00:50:51 --> 00:50:53
			we'll talk about him as we're talking about
		
00:50:53 --> 00:50:55
			these unique figures that embrace afterwards so we
		
00:50:55 --> 00:50:59
			ask Allah to be pleased with and and
		
00:50:59 --> 00:51:02
			to be pleased with all the campaigns of
		
00:51:02 --> 00:51:03
			the Prophet sallAllahu alayhi wa sallam and send
		
00:51:03 --> 00:51:05
			his peace and blessings upon him and his
		
00:51:05 --> 00:51:06
			family ...
		
00:51:07 --> 00:51:07
			...