Sajid Ahmed Umar – #3 Lessons from the Seerah – Blast From The Past – Season 3
AI: Summary ©
The speakers discuss the importance of developing a strong Tarbi reminded program in businesses to improve employees' productivity. They also discuss the history and importance of the Prophet sallavi' teachings and the success of their own classes. The speakers emphasize the need to develop all entities in order to achieve success in Islam, including learning about the Prophet sallavi' teachings and finding the right words to use. They also discuss the importance of time and money for important tasks, preparing for the upcoming arrival of Islam in the sky, and paying bills.
AI: Summary ©
Today, if you want to improve people in
your workplace, you want to improve your children,
right?
You need to have...
You need to have a strong Tarbiyah program
in your organization.
You need to...
It's not all about money and profit.
It's not all about, you know, key performance
indicators and hitting them.
You know, you might keep your staff and
keep them motivated to a level, but to
keep them motivated to the ultimate level, you
have to develop their entirety, their SQ, which
is the soul, their PQ, which is the
body, right?
Their IQ, which is the mind, their EQ,
which is the heart.
You got to develop all these entities.
And that's why the Quran started with the
most important entity, the heart and the soul,
right?
Teaching the heart and the soul that there's
a day of judgment.
Teaching the heart and the soul the importance
of good character.
The Prophet shallallahu alaihi wasallam said, اِنَّمَا بُعِثْتُنِ
اُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ That I have not been
sent except to...
to complete the most noblest of characters, right?
So this was a strong message in the
Meccan period and continued into the Medina period.
Bismillah ar-Rahman ar-Rahim.
Alhamdulillahi rabbil alameen.
والصلاة والسلام على رسول الله وعلى آله وصحبه
وسلم تسليماً كثيراً إلى يوم الدين.
أما بعد رب شرح لصدري ويسر لأمري واحل
لقدة من لساني يفقه قولي.
All praises belongs to Allah subhanahu wa ta
'ala and peace and salutations be upon the
final messenger Muhammad ibn Abdullah sallallahu alaihi wasallam.
My dear brothers and sisters in Islam, السلام
عليكم ورحمة الله وبركاته.
بارك الله فيكم.
Welcome to season 3, episode 3 of our
series Blast from the Past Sira in the
21st century.
Yesterday, we discussed a lesson attached to the
Hijrah and that was the Hijri calendar and
the story behind it and its importance.
And before that, we were discussing the virtues
of the Muhajirun.
And as promised today, insha'Allah, we will
begin our discussion related to the Makki and
Madani surahs in the Quran.
We ask Allah subhanahu wa ta'ala to
gather us with Rasulullah sallallahu alaihi wasallam and
the sahabah, رضي الله عنهم أجمعين in the
highest paradise, ameen.
Now, my dear brothers and sisters, with the
Hijrah and the transfer of the Muslims from
Makka to Madina, as we've said time and
time again, this transfer marked a new era
in terms of the history of Islam and
even in terms of the well-being of
Islam or the development of Islam and the
spread of Islam on earth.
So, the Hijrah was a marker.
It was a marker which marked the end
of a period and a marker which marked
the beginning of a new period.
This is the reality of the Hijrah.
The Makka period, it had sensitivities, it had
circumstances, it had environments that were of a
particular nature.
And the Madina period which we're getting into
now, is a period that would have sensitivities,
would have environments and situations that are specific
to its own.
Meaning it's different to the Makkan period.
It's a whole different circumstance.
In Makka, the Muslims were weak, they were
facing persecution, everybody wanted to kick them out.
In Madina, it's different.
In Madina, no, they have a home.
They have a home and there's Muslims and
people want to accept Islam and people respect
Islam and people feel honored to be part
of the fraternity of Islam.
In fact, in this period now, we see
something known as hypocrisy.
We see the munafiqoon come about.
How come there were no munafiqoon in Makka?
Because it wasn't fashionable to be a Muslim.
Right?
You could be true to your disbelief.
And in fact, you would be supported because
of it.
But in Madina now, Islam had momentum, it
had izzah, it had honor, it had strength.
Islam has izzah and honor in and of
itself.
But understand it in the context that I
intend.
So in Madina now, it became fashionable to
portray yourself to be a Muslim even though
you didn't agree.
Because if you showed yourself to be a
Muslim, then there would be benefits.
The point is Madina had situations which were
different to Makka.
And because the Qur'an was revealed over
a period of 23 years, as per need,
naturally, the revelation that we find after hijrah
would have certain specifics and certain characteristics that
would naturally be different to the characteristics and
specifics of revelation during the Makkan period.
Does that make sense?
Because the Qur'an was revealed over 23
years as per need, as per circumstance and
situation.
And now we have different circumstances, and we
have different situations.
So it's with this understanding that we begin
discussing this third phenomenon attached to the hijrah
that I promised, and that is the Makki
versus Madani surahs.
When you open the Mus'haf, you always
see at the top of the surah, within
the design of some of the Mus'haf,
it tells you the name of the surah,
then it would say Makki or Madani.
It sort of highlights this particular mention.
I'm not sure if you've asked this question
before, what does this mean?
Well, as I said to you in the
first episode, Makki refers to, and this is
the correct opinion, there are other opinions, but
this is the correct opinion and Allah knows
best.
You can write this down.
Makki refers to all of revelation that was
revealed before the migration of the Muslims from
Makkah to Madinah.
Okay, this is what Makki means.
And Madani refers to revelation that was revealed
after the Muslims migrated from Makkah to Madinah.
Even if the ayah came down, when Rasulullah
Sallallahu Alaihi Wasallam was in Makkah or was
at Hajj or was in the surrounding areas
of Makkah, it doesn't matter where he was.
As long as the revelation came down after
hijrah, it's considered Madani.
And if it was revealed before hijrah, it's
considered Makki.
Now you do have surahs in the Qur
'an that are cited as Madani, but have
some Makki verses in them and vice versa.
You have some surahs in the Qur'an
that are Makki, but you have some Madani
verses in them.
But the yardstick here as the scholars say
is the majority of the surah.
Majority of the surah.
Was the majority of the surah revealed before
hijrah or revealed after hijrah?
And in case you have a question mark
in your mind with regards to the Qur
'an, when the Qur'an was revealed, the
Prophet Sallallahu Alaihi Wasallam would tell the sahaba
where to place the ayah in the Qur
'an.
And remember the Qur'an was something read.
It wasn't something written as we have it
today.
Yes, it was written, but it wasn't compiled
in a mushaf at the time of the
Prophet Sallallahu Alaihi Wasallam as we have it
today.
So the Prophet Sallallahu Alaihi Wasallam would tell
them where to place this ayah.
As we find in many narrations, especially the
narration by Uthman Ibn Affan radiallahu anhu, if
my memory serves me right, it's by him.
Or the narration concerning him where he said
that the Prophet Sallallahu Alaihi Wasallam when an
ayah was revealed, he would tell us to
place this ayah in a particular place.
And he passed away without telling us to
place the basmala, which is Bismillahirrahmanirrahim at the
opening of Surah Tawbah.
At the opening of Surah Tawbah.
So basically they were taking instruction from the
Prophet Sallallahu Alaihi Wasallam and learning the Qur
'an accordingly as the Prophet Sallallahu Alaihi Wasallam
was taught by Jibreel Alaihi Salam and as
Jibreel as the Qur'an was revealed by
Allah subhanahu wa ta'ala to Jibreel and
to the Prophet Sallallahu Alaihi Wasallam.
So I'm just painting a picture.
This is not the scope of our discussion,
but just to dot some I's and cross
some T's in case there are some question
marks flickering in our minds as a result
of this discussion.
So, what's the difference between Makki and Madani?
Well, this whole concept of the hijrah and
understanding what was revealed before the hijrah and
after the hijrah exacerbates and it improves and
increases our appreciation of the beauty of the
Qur'an.
Our appreciation of the eloquence of the Qur
'an.
That subhanallah, the Qur'an, you know, we
know the Qur'an is amazing and it
has to be amazing because it's from Allah
subhanahu wa ta'ala and no one can
replicate anything like the Qur'an.
Even though the Arabs were at the peak
of the linguistic ability.
They failed all the challenges set by Allah
subhanahu wa ta'ala to produce something like
the Qur'an.
So, we know the Qur'an is amazing
and when we understand subhanallah that this ayah
was revealed at this time in this situation,
it only, you know, increases for us our
awe and wonder of the Qur'an.
So, the scholars have cited certain unique characteristics
and differences between the Makki and Madani surahs.
The first difference they say is in the
themes.
The themes of...
The themes related to the revelation that came
down.
The Meccan phase of revelation lasted about 13
years, because we know the Prophet sallallahu alaihi
wa sallam was in Mecca for 13 years.
And if you look at the themes of
revelation before hijrah, you find that the ayat
are filled with the theme or message of
Allah and Tawheed.
The unity of Allah subhanahu wa ta'ala
in his lordship and in his worship, right?
These ayat are filled with Tawheed.
Allah being one in his names and attributes,
being one in terms of his worship, in
terms of his lordship, that there's no one
worthy of worship besides Allah.
And this is rightly so, because the Qur
'an was being revealed to a people that
were idolaters.
They were worshipping idols.
They were practicing shirk.
They were associating partners with Allah.
So, the revelation naturally was filled with the
messages of Tawheed.
Also, the messages that we find in the
ayat before hijrah, they were filled with knowledge
about the hereafter, about death, about the grave,
about the day of judgment, about jannah, about
jahannam.
Because remember, the Quraysh, they disbelieved in life
after death.
They would find it preposterous to believe that
if I pass away and I'm turned to
dust, I will be resurrected again and made
alive again.
They said, this is impossible.
Right?
And Allah tells us their arguments in the
Qur'an and their responses to the Prophet
ﷺ when he used to teach them about
Tawheed and teach them about la ilaha illallah
Muhammadur Rasulullah and teach them that he's a
prophet.
Right?
So, they used to answer back and say,
what are you talking about?
There's a hereafter, this doesn't make sense.
And remember we said at the beginning of
season two, I remember discussing this with you,
that from the benefits of studying the seerah
is that it helps our understanding of the
Qur'an.
It helps our understanding of the Qur'an.
Sorry, I'm using one hand and not two
because I have two microphones here.
And we don't want any microphones to fly
as a result.
Alright?
So, I'm not ignoring anyone on either side
of the masjid.
Please forgive me if it comes across that
way.
But coming back to the point, my dear
brothers and sisters, is that this was the
reality of the people that the Qur'an
was being revealed to.
And there's many lessons in this.
We learn from this in terms of our
own speech abilities.
How to speak to people based upon the
understanding and speak an appropriate message.
Don't speak for the sake of speaking.
Right?
The Qur'an was revealing apt messages because
of the reality of the people that were
receiving this message.
Allah wasn't revealing about salah and wudu.
It wasn't the right time.
And this is also a tarbiyah lesson, a
development lesson for you and I.
That when we speak, yesterday we said speak
what you mean.
And mean what you speak.
This is from truthfulness.
And also we learn, subhanallah, how to speak
an appropriate message to the people.
Don't just speak for the sake of speaking.
And make people listen to things for the
sake of listening.
Time is precious.
Life is short.
We shouldn't make it shorter by wasting time.
By speaking things of no benefit.
Right?
Sometimes we speak good things but they're not
the right things.
And Muslims always are upon what's right.
What's the right thing for me to listen
to right now?
Right?
So we prioritize well.
So the Qur'an was prioritizing in an
amazing way.
Also if you look at the Meccan ayat,
you see them filled with the theme of
good character.
Of akhlaq.
And good character.
Developing the human being.
Developing the nafs, the self.
Developing the soul.
Developing the ruh.
Developing the heart.
The Qur'an is filled with messages to
develop this character.
So this is from the themes of the
Meccan period.
After hijrah you find the themes from the
Meccan period existing as well.
Because the Qur'an was for all of
mankind and disbelievers existed.
And polytheists existed.
But on top of that, you find subhanallah
the Qur'an addressing a wider audience.
You find the Qur'an addressing the ansar.
Or mentioning the ansar.
The Qur'an mentions the muhajirun.
The ansar are the helpers.
The ones who receive the muhajirun.
And the ansar are the people of Medina.
The Qur'an mentions them.
We don't find the ansar mentioned in the
Meccan ayat.
Right?
We find the Qur'an talking to ahlul
kitab.
To the people of the book.
Because around Medina were the Jews.
The Jews were settled there.
Around Medina.
Right?
Right?
Which was called Yathrib.
Before it was named Medina.
There were Jews settled there.
So the Qur'an now has messages about
ahlul kitab.
And in addition the Qur'an also continued
to address all of mankind.
Thus we see Allah saying, Ya ayyuhan nas.
Ya ayyuhan nas.
Right?
In suratul baqarah you see a lot of
Ya ayyuhan nas.
Ya ayyuhan nas.
Right?
And this type of address is inclusive of
all types of people.
Even the ignorant ones.
The disbelieving ones.
The hypocrites.
And the believers.
So we see the Qur'an widening its
scope of address.
And even the messaging.
Even the themes that Allah subhanahu wa ta
'ala revealed we find a wider scope to
the themes that were revealed in Makkah.
So for example in the Medina phase we
find ayat about salah.
Ayat about zakah.
Ayat about wudhu.
Ayat about riba.
About interest and usually about zina.
All these things now started coming down in
the Medina period.
Why?
It was appropriate address.
Why?
Because the Qur'an was being revealed in
the Medina period to people who believed in
Allah subhanahu wa ta'ala and the Messenger
sallallahu alayhi wasallam.
So now it wasn't a case whereby we
had to convince them to believe in Allah.
They already believed.
We didn't have to convince them that this
is the Messenger.
They already believed.
So now that they believed, tell them what
they need to know.
How to make salah.
To leave riba.
And so on and so forth.
To leave alcohol.
Right?
All this happened in Medina.
As a result they were listening.
Sami'na wa ata'na.
Sami'na wa ata'na.
We've heard and we obey.
We've heard and we obey.
This was natural.
Imagine if the first revelation was leave alcohol.
Leave riba.
Leave gambling.
No one would have listened.
So and again this is good for tarbiyah.
That today if you want to improve people
in your workplace.
You want to improve your children.
Right?
You need to have a strong tarbiyah program
in your organization.
You need to.
It's not all about money and profit.
It's not all about key performance indicators and
hitting them.
You might keep your staff and keep them
motivated to a level but to keep them
motivated to the ultimate level you have to
develop their entirety.
Their SQ which is the soul.
Their PQ which is the body.
Their IQ which is the mind.
Their EQ which is the heart.
You got to develop all these entities.
And that's why the Qur'an started with
the most important entity, the heart and the
soul.
Right?
Teaching the heart and the soul that there's
a day of judgment.
Teaching the heart and the soul the importance
of good character.
The Prophet s.a.w. said, that I
have not been sent except to complete the
most noblest of characters.
Right?
So this was a strong message in the
Medina period and continued in the Meccan period
and continued into the Medina period.
So the themes you can see are different
and naturally and rightly so.
In fact my dear brothers and sisters you
see longer ayat or we can put this
to the next difference between Makki and Madani.
The next difference between Makki and Madani is
the style of address.
The style of address.
In the Makki ayat in the Makki revelation
the address is strong.
It's stern.
It's direct.
It's short.
It's sweet.
...
You see?
Short, sweet, apt.
Why?
Because the Quran is reaching hearts that are
shackled.
Shackled with the chains of shirk.
It's like you know when you have an
iceberg.
If you have an iceberg and you want
to carve it now into an I-shape.
Do you take a big hammer and start
whacking it very hard?
Or do you take a chisel and you
tap it very slowly?
You tap it slowly.
So you remove the parts that you don't
want and you keep the core of the
iceberg intact.
So the Quran was knocking the hearts.
...
Right?
You see?
Knock, knock, knock.
It's chiseling away.
Chiseling away.
Not hard long beats because you don't want
to break them but you want to prepare
them.
Right?
So the Quran was chiseling away on the
shackles, on the shackled hearts.
These hearts that were chained in the shackles
of shirk so that those that which was
unwanted would fall away and this heart would
be left to receive Allah and receive the
teachings of his messenger Sallallahu Alaihi Wasallam.
This was the style of the Mecca address.
But when you come to the Medina address,
you find long ayat.
Right?
...
until the end of the ayah.
You need to even breathe to recite these
ayat.
This is the ayah of wudu.
Then you have the ayah.
The longest ayah in the Quran is the
ayah about debt.
Right?
About being in about lending someone something and
the procedures related to it.
Right?
...
...
...
...
...
...
...
It's a long ayah about alcohol being haram
and gambling being haram.
These are long ayahs.
Why?
Because now the hearts were ready to receive.
So the ayahs came down accordingly.
And thus you find, subhanallah, there are more
Mecca surahs than Madani surahs.
But Madani surahs make up most of the
Quran than the Mecca surahs.
Because one Madani surah can be one juz,
two juz, two and a half like surah
Baqarah.
surah Baqarah is madani, is a madani surah,
and it covers two and a half juz,
right?
in any case, these are some of the
differences.
I don't want to make this a whole
lesson on makki madani, but inshallah you can
appreciate this lesson, and it will inshallah help
you appreciate the Quran better, and also make
you appreciate our knowledge of the hijrah better,
and why indeed the hijrah is a mighty
occurrence in the history of Islam and the
Muslims.
may Allah subhanahu wa'ta'ala grant us the
understanding.
ameen.
ya rabbal alameen.
if you have any questions, as usual, please
send them through.
some of you meet me outside, some of
you send it via brother Raja or somebody
at the masjid, there's no problem.
but to be true to the scope of
the classroom, we must move on.
and moving forward, as promised, we want to
discuss the first steps of the Prophet sallallahu
alayhi wasallam when he entered Medina, right?
when the Prophet sallallahu alayhi wasallam, firstly I
say seeking Allah subhanahu wa'ta'ala's assistance, I
say that when the Prophet sallallahu alayhi wasallam
entered Medina, he rode through the streets obviously
from Quba to Medina.
and from Quba to Medina, a lot of
families were trying to take his camel and
say stay with us and be with us.
everybody was excited.
and the same thing happened when he entered
Medina.
crowds of people, you know, were coming out
of their homes and welcoming the Prophet sallallahu
alayhi wasallam and you know, there was a
loud noise, you know, there was eruption of
noises.
people singing, people announcing the takbir.
they were excited.
this is a mighty day in Medina.
the Prophet of Allah subhanahu wa'ta'ala is
coming.
this Prophet that we heard about that lived
in Makkah and was being persecuted and persecuted
and persecuted.
now we're welcoming him and we will look
after him.
remember how hard our sessions were last year,
right?
before we discussed the Isra and the Mi
'raj.
how hard it was.
the Prophet sallallahu alayhi wasallam, we learned story
after story of persecution.
it was tough, right?
on all of us.
so you know, here are the moments of
ease.
so the people of Medina were excited and
they would try and stop his camel and
they would try and pull the reins of
the camel and the Prophet sallallahu alayhi wasallam
would say to them, let her go her
way.
she is guided by Allah.
right?
this camel is guided by Allah.
this is all he would say.
and whilst the Prophet sallallahu alayhi wasallam was
going through the locality of Bani al-Najjar,
the slave girls of this clan, because Medina
also had clans like Makkah had.
so Bani al-Najjar was a clan, situated
rather, there in Medina.
the slave girls of this clan, they would
recite verses.
they would recite poetry, right?
and they would say, the daughters of Bani
Najjar, we are.
what luck, Muhammad is our neighbor.
so these are the, you know, the announcements
that they would make.
and the Prophet sallallahu alayhi wasallam's camel continued
moving in.
and on reaching the house of Bani Malik
ibn al-Najjar, the Prophet sallallahu alayhi wasallam's
camel knelt by herself at the place which
the Masjid now stands.
the Masjid, Masjid al-Nabawi now stands.
and this land or this place, where the
camel stopped as which marks, which would have,
which would mark the gate of Masjid al
-Nabawi, this land was belong to two orphans
and it was used to dry dates, right?
it was called al-ard al-mirbad, which
is the land used to dry dates.
you place your fresh dates on there and
it would dry.
so and it was also used for prayers
by, remember we said last season, when Mus
'ab ibn Umair was sent to Medina as
the first ambassador of Islam.
and people accepted Islam.
and he was hosted by a companion known
as As'ad ibn Zurarah radiallahu anhu.
so As'ad ibn Zurarah would also lead
the Muslims that were there in prayer at
this place.
so the Prophet sallallahu alayhi wasallam, he called
out to Bani al-Najjar.
he says, name me the price of land.
name me the price of your land.
and they said, no, by Allah we will
not sell you this land.
we will gift it to you.
but the land belong to two orphans.
so the Prophet sallallahu alayhi wasallam refused and
said, no, I do not accept it as
a gift.
and he purchased the land for ten gold
coins.
ten gold coins.
this land that Masjid al-Nabawi or part
of it.
part of Masjid al-Nabawi stands on today.
I say part of it because Masjid al
-Nabawi now is bigger than what Medina was
at the time of the Prophet sallallahu alayhi
wasallam.
so remember this now.
the Masjid right now is bigger than what
Medina was then.
right.
if you look in the narrations of the
Sunnah, when they go out to Al-Baqi,
they would say, we're going to the outskirts
of Medina.
that's what they would say.
and today where is Al-Baqi from the
Masjid.
right.
it's just next door.
it's a hop in a skip, right.
well not really.
but you understand what I'm saying.
and that's why, you know, all the the
history of Medina you find it in the
Masjid.
and even though the Masjid was renovated and
renovated and renovated, you find certain markings on
the pillars, which are secret markings.
you have to decipher them.
these markings, they denote certain important matters from
the seerah of Rasulullah sallallahu alayhi wasallam and
the history of Medina.
one day when you go to Medina, find
someone local and ask him to explain to
you all the markings and what they mean.
what they mean.
so part of the Masjid that we have
today, it sits on this land that we're
speaking about that Rasulullah sallallahu alayhi wasallam bought
for ten dirhams.
and some reports state that the Prophet sallallahu
alayhi wasallam took the ten dirhams from, sorry
the ten dinars, the ten gold coins.
my mistake, dinars.
ten gold coins.
he took it from Abu Bakr radhiyallahu anhu.
he bought it from the wealth of Abu
Bakr radhiyallahu anhu.
Anas radhiyallahu anhu narrates that the Prophet sallallahu
alayhi wasallam came to Medina and ordered that
a Masjid be built and said, oh Bani
Najjar, suggest to me the price of your
land.
they said we do not want its price
except from Allah.
Allah will give us the price of this
land, subhanallah.
these are the first Muslims my dear brothers
and sisters.
right?
they're not born Muslims, they knew Muslims.
they knew Muslims who never believed in Allah
subhanahu wa ta'ala before and the day
of judgment and Jannah and Jahannam and all
these matters.
and here they are announcing to the Prophet
sallallahu alayhi wasallam, Allah will give us the
price for this land, la ilaha illallah.
look at this, amazing wallahi.
amazing.
and we are born Muslims from parents who
are born Muslims as well.
right?
surely we should take inspiration in this tawakkul
and this belief that the first generation, the
sahaba radhiyallahu anhu ajma'in had in Allah
subhanahu wa ta'ala.
so they said our reward is from Allah.
so the Prophet sallallahu alayhi wasallam obviously as
we said he didn't accept it and he
paid its price.
then he ordered this land had some graves
of some polytheists.
some graves of the polytheists were actually situated
on this land.
right?
some people were buried in this land.
so the Prophet sallallahu alayhi wasallam ordered, he
ordered that the graves of the pagans be
dug out and the land be leveled and
the date palm trees to be cut down.
right?
and then the cut date palms were fixed
in the direction of the qibla of the
masjid.
very simple masjid.
right?
using the natural things that Allah subhanahu wa
ta'ala placed there.
I mean we're talking about date palm trees
being used to signal and denote the qibla.
so the Prophet sallallahu alayhi wasallam then came
down from his camel and when he came
back down from his camel Abu Ayyub Khalid
Ibn Zaid or better known as Abu Ayyub
Al-Ansari radiyallahu anhu.
he belonged to the clan of Al-Najjar
because this was the place that the Prophet
sallallahu alayhi wasallam was in in Medina.
what did he do?
he quickly came and took the belongings of
the Prophet sallallahu alayhi wasallam of his camel.
that's what he did.
right?
because the Prophet sallallahu alayhi wasallam it is
reported that he said you know which is
the closest home here.
so he quickly ran and took the belongings
and he said mine is the closest home.
as if he had this understanding that if
I do so I will host the Prophet
sallallahu alayhi wasallam in my house.
because remember the Prophet sallallahu alayhi wasallam didn't
have a house.
so he took the belongings and he settled
the Prophet sallallahu alayhi wasallam in his home
and he wanted to settle the Prophet sallallahu
alayhi wasallam upstairs because he sort of had
a small double story.
don't think of a double story of today
because those houses were made out of clay
right and rocks and clay.
so it wasn't very it wasn't a big
massive double story but it was a house
that had two stories.
so the Prophet sallallahu alayhi wasallam suggested that
he stay at the bottom.
why?
because when he receives people it's easier to
meet them rather than sending people up or
somebody coming down and that is what Abu
Ayyub did.
he answered the request of the Prophet sallallahu
alayhi wasallam and he settled the Rasulullah sallallahu
alayhi wasallam and his family downstairs and he
stayed upstairs.
in fact in one report it states that
once a small container of water spilled upstairs
and they weren't very rich but they were
scared that the water would drop on the
Prophet sallallahu alayhi wasallam.
so they would use the only cloth or
clothes they had to dry it up to
make sure that it didn't have disturbed the
Prophet sallallahu alayhi wasallam.
this is the love they had for him
subhanallah.
what love Allah placed in their hearts for
him sallallahu alayhi wasallam.
may Allah gather us with the sahaba, the
muhajirun and the ansar and Rasulullah sallallahu alayhi
wasallam in the highest Jannah.
Ameen.
Ameen.
now from here the Prophet sallallahu alayhi wasallam
began the establishment of the Islamic country and
from here he did a few things.
one of the things he did was he
sent Zayd ibn Haritha and Abu Rafi' with
two camels and 500 silver coins to go
back to Mecca to bring back Fatima and
Um Kulthum rabi allahu anhuma his two daughters
because they were still behind.
you see as a leader of the Muslims
he didn't forget his responsibility as a father.
he didn't forget his responsibility as a father.
we discussing a blast from the past.
we're taking inspiration from the seerah and applying
it today.
fathers today they say we're too busy.
we have to do we have to work.
we have to pay the bills.
we have to do this.
we have to do that.
we don't have time.
no my dear brothers and sisters we always
have time for that which is important.
right.
we always have time for that which is
important.
when somebody tells me I'm too busy what
I understand from him is that he feels
my request is not important.
that's what it can only mean because we
always have time for the important things.
when you busy you still eat.
you still have clothes which are ironed.
you don't go out of the home in
your pajamas.
right.
you go out in your clothes.
you drive your car.
you make sure your vehicle has fuel inside.
we always have time for that which is
important.
it's that which is not important that we
say oh we're too busy.
here the Prophet sallallahu alaihi wasallam has just
landed from a difficult journey and now he
is the leader here and we have the
start of the Islamic country.
forget about your home.
your one home.
this is the Islamic country.
it's the well-beings of the Muslims at
large and he immediately looks after his responsibilities
as a father and he puts into effect
that which will bring his daughters over.
so the Messenger of Allah sallallahu alaihi wasallam
he stayed with who?
who?
Abu Ayub Al-Ansari radiyallahu anhu.
he stayed with him until his masjid was
built number one and then his houses or
his quarters would be built.
this was the period and I want you
to note something here my dear brothers and
sisters.
I want you to note something here.
he commanded that the masjid be built before
his house is built sallallahu alaihi wasallam.
understand this.
he commanded that the masjid be built before
his house is built.
this is productivity.
this is true leadership.
this is what it is my dear brothers
and sisters.
this is how it is to be a
true leader.
to have sight and foresight.
Rasulullah sallallahu alaihi wasallam commands that the masjid
be built first and I'll tell you why.
I'll tell you why as we move on.
we also must note in this discussion my
dear brothers and sisters that as Rasulullah sallallahu
alaihi wasallam commanded that the masjid be built
he himself participated in the building of the
masjid.
a lot of the manual labor was done
by by his blessed bare hands.
the hands of Rasulullah sallallahu alaihi wasallam.
in fact the books of seerah state that
he started by striking a pickaxe into the
foundation of that land that he bought which
ended up being three arm lengths in depth.
one strike.
la ilaha illallah.
one strike and then the sahaba radhiallahu anhum
ajma'in joined in and and the rocks
were carried and the bricks the clay bricks
were made and so on and so forth.
but the point is he participated and before
this masjid which masjid was established which masjid?
we learnt it during the last season.
masjid Quba.
even this masjid my dear brothers and sisters
Rasulullah sallallahu alaihi wasallam he placed the first
stone.
he carried the first stone.
he did the first manual labor sallallahu alaihi
wasallam.
right?
this is again leadership.
this is what it means to be a
true leader.
this is what it means to be a
true leader.
in fact it is reported in the seerah
that when the sahaba radhiallahu anhum ajma'in
saw what he was doing sallallahu alaihi wasallam
they said some lines.
they announced some verses.
they shouted out and said if we rest
whilst the messenger sallallahu alaihi wasallam works then
we have made an uninformed misguided decision.
la ilaha illallah.
imagine this my dear brothers and sisters.
right?
so this is an important mention.
now as for the masjid masjid an-nabawi
at the time of Rasulullah sallallahu alaihi wasallam
it was described to be 30 meters in
width and 35 meters in length with the
northern part of the masjid experiencing shade and
that shade was put up later.
right?
that shade was put up later after the
after the qibla was turned from bayt al
-maqdis to to where?
to Mecca.
to Mecca.
right?
so first obviously when the when the masjid
was built the qibla was bayt al-maqdis
and bayt al-maqdis was in the northern
part of the northern part of medina.
northern part of the masjid.
right?
and then when it was turned the north
part became the back of the masjid and
when that happened Rasulullah sallallahu alaihi wasallam commanded
that a shade be put up and there's
many reasons as to why that was put
up.
it was put up to house the poor
people.
the poor Muslims.
it was used to meet delegates.
it was used for so many things.
right?
it was used for planning.
it was used for teaching.
subhanallah.
we're going to come to this the reality
of the masjid.
it's not just to come and pray salah.
my dear brothers and sisters.
right?
so this is what rasulullah sallallahu alaihi wasallam
this or this is how the masjid looked
like and when the roofing was put up
in the northern part of the masjid it
became known as as-suffah.
and the people that stayed there became known
as the people of as-suffah and the
first people to stay there were the muhajirun.
so as-suffah sort of was attached to
the muhajirun but the reality is other people
stayed there as well because at the beginning
when rasulullah sallallahu alaihi wasallam came with the
muslims they were few muslims so rasulullah sallallahu
alaihi wasallam allocated a muhajir to an ansari.
right?
allocated a person from mecca to a person
from medina.
but as more muslims started entering islam and
there was no place to put them rasulullah
sallallahu alaihi wasallam would house them at the
back of the masjid in this place known
as as-suffah and they were known as
ahlus-suffah.
the people who were impoverished and homeless this
is where they would stay.
in fact some narrations state that when someone
came after accepting islam into medina they would
temporarily be housed there until the prophet sallallahu
alaihi wasallam found accommodation for this person.
subhanallah i want you to digest all this.
right?
there's a lot that i'm saying and i'm
not saying it for fun as i said
we're not storytelling here we want to extract
lessons and you better fasten your seat belts
for when we get into the lessons.
right?
because we're mentioning a lot of things and
a lot of lessons that apply to us
today can be extrapolated from the things that
i am mentioning.
my dear brothers and sisters we will stop
here inshallah.
brother raja gave me a yellow card and
i can only sense the red card coming
out soon.
so we will stop here.
please digest that which has been said because
tomorrow we will continue from where we left
off and it's important that you consider what
was said today because tomorrow is a follow
-on.
is that okay?
as always i love you all for the
sake of allah and it's always pleasure being
with the ummah of muhammad sallallahu alaihi wasallam
in kuala lumpur malaysia.
i pray that allah subhanahu wa'ta'ala preserves
us in his obedience until tomorrow.