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

Omar Suleiman
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: Transcript ©
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So last week we spoke about Thumamah رضي

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الله تعالى عنه and the dynamics surrounding Thumamah

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رضي الله تعالى عنه, a man who comes

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to the Prophet صلى الله عليه وسلم in

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a very unique way and who occupies a

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very particular position of power that he's then

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able to convert and use for the sake

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of Allah سبحانه وتعالى.

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So I mentioned to you سبحان الله that

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as we're getting to this category of people,

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failed assassins, failed prophets, false prophets, that you

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start to see very unique characters that have

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their conversion moment with the Prophet صلى الله

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عليه وسلم.

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So I wanted to actually talk about a

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very particular person tonight إن شاء الله تعالى

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because he fits a unique mold and that

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is he is a poet.

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Now let me take a step back and

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actually frame it in the modern context بِإِنْ

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إِنَّا هِي تَعَالَى and what we're witnessing.

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There's a saying that every Israeli accusation is

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what?

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Does anybody know how to complete that sentence?

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Every accusation is a confession, right?

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Every Israeli accusation is a confession.

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Everything that they accuse the Palestinians of, they

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in fact are guilty of, right?

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And it's very interesting when you look at

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the Messenger of Allah صلى الله عليه وسلم

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that every accusation they leveled against the Prophet

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صلى الله عليه وسلم was actually a confession.

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What do I mean by that?

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They called the Prophet صلى الله عليه وسلم

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a poet.

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They called the Prophet صلى الله عليه وسلم

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what else?

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They called him ساحر.

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They called him شاعر.

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They threw every single thing at the Prophet

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صلى الله عليه وسلم.

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So they called him a poet.

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And poets at the time were the ultimate

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propagandists, right?

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They're the most dangerous and potent people in

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society because their voice is the media of

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the time.

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And what did they do to try to

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delegitimize the Messenger of Allah صلى الله عليه

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وسلم?

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They used poetry, right?

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And so they used all sorts of nasty

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poetry against him.

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They used poetry against the Qur'an to

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prove, to try to prove that the Qur

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'an was just poetry or an attempt at

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poetry.

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They used poetry to dehumanize the Muslims.

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And so the nastiest type of poetry, and

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usually the scholars of seerah as they narrate

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it, they don't actually put this part in

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there, was the poetry that was used against

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Muslim women.

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SubhanAllah, I remember going to Srebrenica.

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We were coming out of another anniversary of

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the genocide in Bosnia.

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And looking at the walls and some of

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the things that were written about Bosnian women

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by the Serb soldiers, right?

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It's a particular way of harassment.

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And we see it right now with the

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Israeli soldiers posing in lingerie in Gaza, only

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humiliating themselves.

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So it is the nastiest form of humiliation.

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And it is a humiliation that actually comes

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back to the one that is saying it.

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So it's not befitting of the one that

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puts it out there.

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And so you see some of the poets

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start to descend into that, and that's what

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makes them so dangerous.

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And as we said about Ka'b ibn

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Ashraf, who was of course killed by Muhammad

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ibn Maslamah رضي الله تعالى عنه, that these

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poets also became warmongers in many ways.

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They were inciting wars against the Prophet ﷺ

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and against the Muslims.

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So that's the first thing, the poets.

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As for a sahir, they called the Prophet

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ﷺ a soothsayer.

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And in reality they try to employ soothsayers

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against the Prophet ﷺ.

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So you find the very famous example of

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Labid, who literally infiltrated and pretended to be

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a servant of the Prophet ﷺ to try

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to cast a spell on the Messenger of

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Allah ﷺ, and try to demolish him with

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the strongest form of sorcery, right?

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So every accusation they made against the Prophet

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ﷺ was in fact a confession of the

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tactics that they would use at their time

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against the Messenger of Allah ﷺ.

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Now I find it subhanAllah, like very interesting

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when you just kind of take this framework

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through one person.

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So the man that we're going to speak

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about today inshaAllah ta'ala, and spend a

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little bit of time with, is a man

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by the name of Ka'b ibn Zuhair.

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Ka'b ibn Zuhair رضي الله تعالى عنه.

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And you'll notice there are a lot of

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Ka'bs in the seerah, and it's important

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to distinguish.

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The ugly inciter of poetry, Ka'b ibn

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Ashraf, and now we have Ka'b ibn

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Zuhair رضي الله تعالى عنه.

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And you actually get a very important look

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at Mecca through the childhood of this young

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man.

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So his father is a man by the

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name of Zuhair ibn Abi Sulma.

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Zuhair ibn Abi Sulma.

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And so those of you that are into

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the history of the Arabs, this is going

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to refresh a lot of your memory hopefully.

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They had in the Ka'bah seven poems

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that they used to hang.

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What were they called?

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Mu'allaqat.

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Very good.

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So they had the seven poems that were

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hung.

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And these were considered the seven greatest poems

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that told the history of the Arabs.

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So they would tend to cover much of

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the history of tribes, the history of some

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of the legendary battles that took place between

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the Arabs.

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The idea was that this shaped the entire

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society that had been inherited by Quraysh at

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that time.

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And these poems were considered the basis of

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Arabic history, the basis of genealogy, the basis

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of language.

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So they have to contain a lot.

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They have to give you history, they have

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to give you a precision with the usage

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of language that makes them absolutely unquestionable, from

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which you can build other poetry.

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And they have to give you the history

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of tribes as well.

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And they occupied, subhanAllah, such an important imagery

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at that time.

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There's actually a really good article by Dr.

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Jonathan Brown called The Social Context of Pre

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-Islamic Poetry, Poetic Imagery, and Social Reality in

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the Mu'allaqat.

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Again, The Social Context of Pre-Islamic Poetry,

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Poetic Imagery, and Social Reality in the Mu

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'allaqat.

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So these seven poems, just imagine in the

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Kaaba, they had idols and they had these,

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right?

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Of course, there were other things as well,

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but it kind of gives you an idea

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of the elevation of this poetry.

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And so amongst those Mu'allaqat, amongst those

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hung poems, they had the Mu'allaqat of

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Antara ibn Shaddad Al-Absi, and they had

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this particular one from Zuhair ibn Abi Sulma.

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And the poem of Zuhair ibn Abi Sulma

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basically spoke to some of the old battles

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between two major tribes, Banu Abs and Zubyan.

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So just imagine this long war epic written

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by Zuhair ibn Abi Sulma.

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What does this have to do with the

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person we're talking about today?

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This is the father of the man that

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we're talking about today, and you can't understand

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this Sahabi unless you understand his father.

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He lives close to the time of the

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Prophet ﷺ.

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So some of these Mu'allaqat were written

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2nd century, 3rd century, 4th century, 5th century.

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This is considered the latest of the Mu

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'allaqat.

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It's the last of the seven hanging poems.

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He was so honored in that society.

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When you talk about the honor of the

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poets, he was so honored in that society

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that he essentially amassed a huge fortune that

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was looked at as barely rivaled just by

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virtue of his poetry.

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And there was particularly a man by the

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name of Harimu Nusinan, and he's the leader

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of Banu Zubyan, and he ended the battle

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between Abs and Zubyan, and he paid all

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the blood money to basically put that battle

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to rest.

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Every time he saw this man, every time

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he saw him, he would give him servants,

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he'd give him wealth, he'd give him wine,

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he'd give him animals.

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Basically, he was a rich man, and when

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he saw Zuhayr, he credited him for so

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much just by writing that poem about the

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battle coming together and how it ends that

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he keeps spoiling him with more and more

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and more and more and more wealth.

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And the man that we're going to be

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speaking about is going to inherit that from

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his father.

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So Zuhayr ibn Abi Sulma, basically at his

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time, right at the time the Prophet ﷺ

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is born, so he lived to the birth

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of the Prophet ﷺ, but he didn't live

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to see Islam.

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At his time, he was considered the greatest

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poet in society.

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So when we talk about Shu'ara, when

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we talk about the poets of the time,

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he is the poet, the king poet at

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the time.

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Now very few people in that society could

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access that poetry truly.

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So they used to study his poetry, they

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used to study the way it was constructed,

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they used to study the grammar implications and

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things of that sort.

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And one of the few literate people was

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Umar ibn al-Khattab رضي الله تعالى عنه.

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Right, so if you were literate, then you

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especially appreciated poetry.

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If you could read and you could write.

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And Ibn Abbas رضي الله عنه he says

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that خرجت مع عمر بن الخطاب رضي الله

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عنه في أول غزوة غزاها.

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That I went out with Umar رضي الله

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عنه on the first battle that I got

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to go along with him.

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Remember, Abdullah ibn Abbas became Muslim as a

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child basically later on.

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So he's explaining what he's learning from Umar

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on his first time with him.

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So he said I went out with Umar

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رضي الله عنه on the very first battle.

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And Umar knew that Ibn Abbas knew poetry,

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he knew language, he knew so much, right,

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that positioned him to be the scholar of

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this ummah.

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He was a well-rounded scholar.

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So he said to him, you know, recite

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to me some of the shi'r لشاعر

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الشعراء of the poet of all poets.

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It shows you by the way the permissibility,

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right, in these types of settings especially of

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things that would be motivational, things that would

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pump you up, right.

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Of course, they had the Qur'an, they

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had their du'a, they had so much,

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but it shows you the permissibility in these

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types of things of having a poem or

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having a nasheed or having something else to

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fit the occasion.

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So Ibn Abbas said to him, وَمَنْ هُوَ

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يَا أَمِيرَ مُؤْمِنِينَ Who is the poet of

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all poets?

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So he said, Ibn Abi Sulma.

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He said, it's this man, Zuhayr Ibn Abi

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Sulma.

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فَقُلْتُ لَهُ وَبِمَا صَارَكَ ذَلَكَ And how did

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he become the poet of all poets?

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And this is really, really important because, you

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know, they say if you look at the

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culture of a time, you understand what that

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culture values, right.

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You look at the music, you look at

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the lyrics of something, and it gives you

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an idea about that culture as a whole.

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So he says about his poetry, he says

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why I liked his poetry.

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He says, لَا يَتْبَعُ حَوشِيَ الْكَلَامِ He doesn't

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speak foolishness, number one.

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And he says, وَلَا يُعَضِّرُ فِي الْمَنْطِقِ And

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he doesn't, you know, he doesn't betray logic,

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like he uses his proper logic.

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وَلَا يَمْتَدِحُ أَحَدًا إِلَّا بِمَا فِيهِ And he

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said, and he doesn't praise anyone except with

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what is actually in them.

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So when he speaks about a people, like

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he's not someone who just goes ahead and

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sings these songs about people or makes these

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poems about people.

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And he exaggerates, which was a tendency at

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the time, right.

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You wanna bribe from someone powerful, you start

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making up all these lyrics about them.

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And he says, وَلَا يَقُولُ إِلَّا مَا يَعْرِفُ

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And he only speaks that which he knows.

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So he says, I like his lyrics for

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those four reasons.

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Match that up to any musical composition today.

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Before you say is it halal or is

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it haram, you'll get your answer, right.

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Don't start talking about musical instruments and things

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of that sort.

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You could acapella that thing all you want.

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The lyrics are in complete contradiction of everything

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that we would hold of value.

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So Umar radiyallahu anhu is saying what?

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He's saying, I love his poetry because it's

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not just eloquent, it's wholesome.

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And that is of course when it comes

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to shi'r al-jahiliyyah, the poetry of

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the days of ignorance, that it is permissible

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to recite the poetry from before Islam so

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long as it's wholesome.

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And it was praiseworthy in that sense.

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So this is the father and he's Umar

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radiyallahu anhu's favorite poet.

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He's the favorite poet of Uthman radiyallahu ta

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'ala anhu and so many of the other

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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

...

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