Sajid Ahmed Umar – Seerah S4 E17 – Lessons from The expedition of al Hudaybiyyah Part 04

Sajid Ahmed Umar
AI: Summary © The importance of achieving progress in achieving Islam is highlighted, including the need for divine values and acceptance of agreements. The importance of following the Prophet's teachings and not being in a position of power is emphasized, along with the need for leaders to address bigger issues and be leaders themselves. The importance of acceptance and leadership is emphasized, as well as following the Prophet's teachings and not speaking about small issues. The segment concludes with a call for viewers to share questions and make suggestions for future events.
AI: Transcript ©
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Rahim hamdulillah Europe Rabbil alameen wa Salatu was Salam ala rasulillah ala alihi wa sahbihi wa seldom at the Sleeman kathira ilumi. Deen bad

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Allah whom Allah Allah Allah Allah Allah Montana in the cantle earlimart Hakeem Allah alumna Marian foreigner, one foreigner

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female alum tena Was it an Irishman Romulan Karim Rob Bishop Elisa, three westerly Emery. Let me Lisa Annie Jaffa who Kohli or praise belongs to Allah subhanho wa Taala alone, we praise Him and we seek his assistance and guidance and we seek refuge in Him from the evil of ourselves and the adverse consequences of our deeds. We testify that Whomsoever He guides land can misguide and whomsoever He must guide the man can guide and we request praises and blessings upon the final messenger humbly Abdullah sallallahu alayhi wa sallam, I bear witness that there's no one worthy of worship besides one Allah.

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And that Muhammad sallallahu alayhi wa sallam is His messenger to our brothers and sisters in Islam. Salaam, Allah here la Kumamoto Barakatuh with the Peace and blessings of Allah subhanho wa Taala be upon you all, and welcome to blast from the past Sierra in the 21st century. This is our season four, and episode number 17. For those who are joining in and wondering what happened to episode number 16. Well, Episode Number 16 happened yesterday, but at a different time.

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The scheduling changed a little bit in case you missed it, I did put a post about it. I'm not sure if you saw it, and Alhamdulillah yesterday, we managed to tap into the lessons from the expedition of alpha DB and we covered five lessons. So it's fine for you to continue

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with us today. But please do make it a point to review episode number 16. Okay, because that way, at least you covered the first five sessions. And then in today's episode, we'll take sorry, the first five lessons and today's in today's episode insha Allah, we will take the remaining lessons from this amazing expedition meaning amazing in terms of lessons, lessons for us in the 21st century a no doubt lessons for every era of Islam. To make things a bit more palatable. I am going to quickly review or summarize the first five lessons that we discussed in yesterday's episode in Episode Number 16. We said number one, that this whole treaty of her davia formulates a base in terms of

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Islamic faith and jurisprudence for

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how a treaty should be okay. And we see the footbaww when they discuss the etiquettes of treaties, the conditions of treaties, and the elements of treaties and so on and so forth. They tap into the Treaty of alhuda between the Prophet sallallahu alayhi wasallam. And the Polish so in terms of how you know how the treaty should start in the name of Allah subhanho wa Taala. So, you know, the, what they call the shackley. Yet the

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the tertiary parameters of the treaty, and then also how the treaty should have witnesses. Also the treaty falls into effect upon the signing taking place unless you've stated otherwise, and so on and so forth. The point is that this treaty formulates a base, right for rulings on how treaty should take place. And as we said yesterday, the entire life of the Prophet sallallahu alayhi wasallam is a base for us to understand things that Allah subhanho wa Taala made certain situations happen in the life of the Prophet sallallahu alayhi wa sallam beat him oversleeping for the fudgier prayer and then how he went about

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you know, reacting to that circumstance. So the whole concept of Kava that came to our knowledge because of Allah subhanho wa Taala making the Prophet sallallahu alayhi wa sallam oversleep, or for example, the concept of tm of

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an event happened and as a result, this, these laws were revealed, and it became knowledge to the day of tm. So this is the first lesson that we discussed yesterday. Secondly, it is from Islam to be proactive in seeking no conflict and taking the means towards achieving it. There's many examples from this and we discussed this in yesterday's episode. Thirdly, seeking divine values comes before conceding

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To emotion. And

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we just this is clear from how the Sahaba, Mr. Mecca and Mr. Amara and they had the right to do MRI and so on and so forth. But despite all this, they're going back. And despite all this, this treaty is being signed, and it looks as if the Quraysh are winning, and we losing. But the point is, the objective of the treaty was to prevent bloodshed and respect the sanctity of the holy lands of Mecca. So seeking divine values comes before considering emotion. Please do revise yesterday's episode, to listen to more about this particular point. Lesson number four, peace promotes progress when this peace, then the things flourish, the economy flourishes, education flourishes, the health

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system flourishes and your ability naturally to spread Islam

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flourishes. So this is a point that we touched on yesterday. And last but not least, the last point that we discussed yesterday was that it is permissible to enter into a ceasefire treaty, even if you are strong and able and capable over the enemy, right. So even if you are the opposition, even if you are capable, it is permissible islamically to enter into this ceasefire, because after the Battle of the Confederates, I did share with you nearly episodes, how the Prophet sallallahu alayhi wa sallam announced that basically the Muslims are in a strong situation now and position now and they will not be attacked, and they won't have to defend but rather, there will be an offensive in

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terms of spreading the justice and mercy of Islam. And yesterday, we highlighted that this shows that Islam didn't spread by the sword because if this was the case, and the Muslims were capable when they were at Libya, then the first option would be for them to go in to Mecca, given the attachment to Mecca, and given how Mecca has the Muslims have a greater right to Mecca than the isolators. But here we see the Prophet sallallahu alayhi wasallam going to the, to the you know, to extreme levels, to ensure that a peace treaty happens, even if it means we go back and we don't do it. And we come back next year, despite the length of the journey despite the term Tommy Tommy Tommy

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enough the journey, despite all this, if peace can be achieved, we're ready to do so. Okay, now, one thing I didn't say yesterday, and it's it's a shame Petia youth chorus they say in the Arabic language when you know, something which is related to a point deserves to be said or should be set or has the right to be said when that point is mentioned. If we saying that you have a right

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signing a peace treaty when you're in a position of power, then what do you think would be the situation if the Muslims were not in a position of power? If the Muslims are not capable? If they were not able? Right? In the first instance, then we would say that the Islamic teaching would be to enter into a ceasefire and peace treaty with the enemy and Allah subhanho wa Taala knows best so this is a quick summary of the first five lessons that we can extract from davia but please do go back to yesterday's episode. In fact, there's more in yesterday's episode because we discussed some highlights from the from the events of academia from them the conflict how formidable hubbub,

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robiola, who am confronted the Prophet sallallahu alayhi wa sallam, and his lessons in that and also, how the Prophet sallallahu alayhi wasallam managed the difficult situation with the Sahaba by taking guidance from him selama so if you haven't watched it, I know I've said it

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already, but I allow me to say it again, brothers and sisters in Islam.

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Please, please, please do go back to Episode 16. And do not take this quick summary as something that suffices. Okay. All right. Now, the next lesson with this will be lesson number one, this would be lesson number six. The next lesson that we can take brothers and sisters in Islam from this event of alpha davia. And the Treaty of alhuda is that an agreement is about give and take. When you reach an agreement when there's a ceasefire. It's about give and take. Okay, now I know when we went through the discussions, you know, you feel that the Muslims were giving and the Quraysh were taking when you look at the highlights of the treaty that we shed in our previous episode, you get the

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impression that you know what, if anything, the Muslims were giving and the Quraysh were just taking, they weren't giving much. If anyone from muddy if anyone from Makkah comes to Medina without a guardian, you have to send them back to Makkah. But if anyone from Medina runs away from Medina to Mecca, we don't have to send them back. Okay. You won't do Umbra this year, you will go back and you will come back next year and you will only get three days and desert. There's a an embargo in terms of the the weapons you can carry. Okay, fine. Right. So you get the impression that it's all about the Muslims giving him the courage taking but it's not the case. The reality is, it's about giving

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and taking any sometimes one party has to give up more. But then again, brothers and sisters in Islam, it's all about perception. At the end of the day, it's all about perception. Right everything is relative what constitutes giving and taking and how much was given and how much was taken is relative to the untrained eye.

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And we saw this in yesterday's episode when we discuss the Sahaba his reaction to the Prophet sallallahu alayhi wa sallam signing of the Treaty. You feel that? No, there was more giving than taking but to the train, I have no doubt the Prophet sallallahu alayhi wa sallam was taught by Allah subhanho wa Taala.

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That wasn't the case the Muslims were taking. Right? And that is why the expedition of Alfa davia has been cited as the opening of MK before the opening of Mecca. And perhaps we'll touch on that a little bit later on in today's episode, or if not, then in tomorrow's episode. So remember this brothers and sisters in Islam, that in an you know, an agreement can happen, even if you do not get everything you want. That's the point. Right? Put aside the whole relativity matter? You know, what constitutes more what constitutes less? Yes, it will differ in terms of different people's minds and different people's eyes and how they look at it. But the point is that a ceasefire, a treaty and

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agreement does not mean that you have to get everything you want. Right. And if we take it to,

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you know, common levels, agreements to maintain peace between the husband and the wife, between the you know, the spouse and her in laws, or the spouse and his in laws, or between the two sets of in laws are between a person and his relatives, those who constitute the bonds of kinship, brothers and sisters in Islam.

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You know, and you can reach an agreement with them without you getting everything that you want. That is the bottom line of an agreement, and you need to take this guidance from the life of the Prophet sallallahu alayhi wa sallam, right? And we mentioned yesterday, this whole concept of seeking divine values before conceding to emotion. Let me add to that before conceding to ego. Sometimes that's what it's about. It's just about you wanting to service your ego, rather than attain the pleasure of Allah subhanho wa Taala. If it's about attaining the pleasure of Allah subhanho wa Taala, then you don't have to get everything that you want. And in the process, you will

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get everything that you want because ultimately we all want the pleasure of Allah subhanho wa Taala. Right. So remember, here, the Quraysh still had the Muslims wealth. Remember, this was another thing that the Muslims, obviously were hurt about that the Quraysh when they left Mecca, they were forced out of Makkah, then the Muslims were forced to go to Medina, then the Muslims wealth was forcefully taken, their properties and whatever they left in Mecca was taken by the Quraysh. After this treaty, did the parade still have the wealth of the Muslims? Yes, where the Muslim still trapped?

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Meaning the Muslims who couldn't escape from Mecca to Medina, were they still trapped in Mecca and being punished by the Quraysh. Like the son of Sohail who he himself was negotiating this treaty. Yes, his son was in chains, his father

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had hand handled him brutally. And inshallah, if Allah gives us life and time, we will touch upon this. So brothers and sisters in Islam.

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You see the situation here whereby the Quraysh still had the, you know, the Muslims who couldn't escape from Mecca and the Prophet sallallahu alayhi wa sallam couldn't take them back, also, where the Muslim still left at an impasse that they can't do over and have to go back. Yes, this was the case. But the point is, was the treaty signed? Yes, it was. And was the treaty respected from the Muslim side? Yes, it was. And we will see this inshallah, if we get to the story of Abu jandal, or the Allah one.

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Lesson number seven, and agreement to live peacefully and co exist, does not mean that you have to, number one, whitewash your beliefs to make other people accept you.

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And number two, it doesn't mean you need to stop telling people the truth and giving them that

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we learned this from the from the Treaty of Abu Dhabi. When the Treaty of alphedia happened. Did anyone doubt with the Muslims were and who the isolators were? No. Did anyone doubt the values of the Muslims and the values of the isolators? No.

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Was the whitewashing taking place between the beliefs of the Muslims and the beliefs of the of the isolators? No.

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But an agreement did happen, right? It did happen.

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So this is the point brothers and sisters in Islam, some people they conflate this whole thing of if we enter into an agreement that with them when we are selling Islam down down the river, this is not the case, we sending Islam down the river, whichever English phrase you prefer, this is not the case.

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Right, entering into a ceasefire, seeking divine values, entering into an agreement with which allows for peaceful coexistence, seeking divine values. Right seeking divine values means that you cannot whitewash your beliefs to make other people accept you. It means you cannot stop doing that our because if you entering into this type of an agreement, to whitewash your beliefs and stop presenting the truth in the capacity that you can, sometimes it's by tongue, sometimes it's through action. Sometimes it's only through do right

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So in the capacity that you can, if you enter an agreement that stops all this, then you're not seeking divine values by the agreement and ceasefire that you're entering into. So there should be no conflation from the right and there should be no confusion by the left, we should be straight into the we should remain upon the straight path, which is right in the middle. Can we enter into a ceasefire? Yes. Can we enter into a treaty of peaceful coexistence? Yes.

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But it shouldn't be conflated to mean that we whitewash our beliefs of other people except us or that we stop saying the truth less they stop accepting us. So that is lesson number seven, lesson number eight brothers and sisters in Islam.

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If the benefits outweigh the harms, then from the from the Sharia as perspective, you have to pursue the achievement of the benefits.

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Was it compulsory upon the Muslims to perform amber?

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Given the circumstances? No. Wasn't? Was it compulsory to look after the sanctity of Makkah? Yes. So the Prophet sallallahu, alayhi wasallam pursued, the greater benefit, the greater benefit here I'm saying if the benefits outweigh the harms, also, sometimes you have conflicting benefits. And we've spoken about this in earlier

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episodes that out of the Mr. hatten right, if two benefits clash, then what do you do? Right, you seek out that which allows you to achieve the greater benefit, even if it means losing the lesser benefit. This is from the teachings of the Sharia. And what the prophet sallallahu alayhi wasallam did at alhuda. BIA is evidence for this, that they had the muscle of going into that the muscle of taking the Muslims back that the must have may be getting their money back, but he forgot, they had the Muslim performing omarama by Mr. Hyman benefit, the benefit the benefit right the muster have means the benefit. However, these benefits came at the at the peril of bloodshed and fighting and

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losing lives on both sides probably were on sanctified lands on V mo sanctified of lands market on the lens of the harem surrounding Mk. So, here, the Prophet sallallahu alayhi wa sallam pursued the achievement of the greater benefit, even though it meant losing the other conflicting, smaller benefits in comparison to this particular benefit. So this is lesson number eight, if two benefits clash, you pursue achieving the greater benefit, even if it be at the expense of the lesser benefits. Lesson number nine, it is not harmful to do away with procedural related matters, to

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to end a dispute and to protect

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the mandatory matters from being achieved. What do I mean by this? So signing the treaty was the mandatory matter? Should we use the termite data? Let's say that the greater objective, let's not say mandatory matter, let's say the greater objective, right? So it's not harmful to do away with the lesser objectives to achieve the greater objective. And we see this in how the Prophet sallallahu alayhi wa sallam Didn't

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you know, he didn't oppose. He didn't oppose Sohail saying, we don't want to see a man in the treaty. Robert Rahman. We don't want to see the messenger of a lion, the treaty Robert, the Messenger of Allah, these are these are secondary objectives. These were minor objectives, if the if pursuing the main objective would lead to the failure of achieving the greater objective than this is a failure from an Islamic perspective of the entire process. Right. So Islam teaches us and this goes back to the earlier point also that what we said, if there's a clash of two

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benefits of two positives, pursue that which allows you to achieve the greater benefit even if it's at the expense of the lesser benefits. The Prophet sallallahu alayhi wa sallam said, okay, cancel that, take it out, rub it out, rub out the Messenger of Allah. All right. And by doing so, was he going against the Sharia? No. And this is something that should be set, as well, in understanding what constitutes pursuing the greater benefit, even though at the expense of the lesser benefit, we need to make sure that by pursuing that which helps us achieve the greater benefit, we don't do harm.

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We don't enter into the sphere of harm to achieve this greater benefit. right because as the principle in Islam says, allow you to wa salam ala rasulillah Hara, Ellen halaal, emperical, Helen, la Utah Sue Ellen Helen and perryton Hara meaning you don't get to a halaal. By doing haram things. You don't you don't justify doing haraam by saying,

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you know what, let me do this haram because I'll get to that halaal at the end. In English, we say the ends justify the means this is not an Islamic concept. The ends justifying the means is not an absolute concept in Islam, if you mean by the ends justifying the means that you can pursue

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haram means to achieve halal ends. This is not from Islam.

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This is not from Islam. The statement the ends justify the means is not from Islam. Okay, so the Prophet sallallahu alayhi wa sallam said Robert Rahman, was it haram to do so? No. Was it a condition that you had to have ramen in the treaty for it to be a treaty? No. So take it out? Was it a condition that you had to have the Messenger of Allah, the description of Mohammed, Abdullah Abdullah, and not his name? No, it wasn't. So take it out and put put, you know, put the name, let's do away with the matters that don't need conflict so that we can achieve the greater objective here. This is what the prophet sallallahu alayhi wasallam is basically teaching us in the signing of the

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that you have the ideal but sometimes you don't have a choice, you don't have the ideal. Remember going back to the earlier session, it's about give and take. So the Prophet sallallahu alayhi wa sallam let go of these ideals, right to ensure that the greatest ideal was achieved, what's the point of arguing on matters that are not compulsive in the treaty, right at the expense of the Treaty, which is an objective in this particular expedition.

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Taking place, all this at the expense of the greater objective. And we see how the Prophet sallallahu alayhi wa sallam dealt with it effectively executively even though the voices of the Sahaba behind him were heard. So this is lesson number nine, lesson number 10. You can seek assistance of an Muslim, if the non Muslim is trustworthy. There's nothing in Islam that says you can't get help or you can benefit from the idea of an admission. If that if the person is not trying to harm you. They just have an idea. We don't say that idea is false because you don't believe in a line is the source of Allah, Allah was Allah. We don't say that what you spoke is false, because you

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don't believe in Allah and the messenger sallallahu alayhi wasallam. Remember, the Prophet sallallahu alayhi wa sallam took the way of the fire worshippers in terms of the trench, the trenches that they would use as a war strategy during the Battle of the Confederates or the expedition of the Confederates, right. And we shared a similar lesson then that we judge things based on evidence. We don't judge things based based on emotion, or based on relative or matters that are purely relative. At the end of the day, if a Muslim says something wrong, then it's wrong. It doesn't become right because he or she is a Muslim. And if a non Muslim say something right, then

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it's right. It doesn't become wrong, just because that person is an unlisted. And if someone is trustworthy, and they come to you looking for employment, then and they capable, they're able to do the job then there's nothing wrong funny Islamic perspective to use them. And here we see the Prophet sallallahu alayhi wa sallam using booster even sofian If you recall, when he sent him out to scout, even though he was a disbeliever, but he was a trustworthy disbeliever he went out to scout to see if there was any movements from the Arabs in the desert when the Muslims were planning to leave Medina during the expedition of alpha davia, meaning for the umbra. And he came back and he

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gave his his his under his reading of events and because everything is carrying like normal, I don't see anybody gathering against you and the Prophet sallallahu alayhi wasallam listened to. Okay, so this is a quick lesson that we can take from this number 11 brothers and sisters in Islam, people management and this is testimony to the leadership of the Prophet sallallahu alayhi wa sallam and his visionary nature sallallahu alayhi wa sallam because look how he managed the uproar of the Sahaba during the negotiations when so he'll said remove

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man and remove the Messenger of Allah. As we saw in we discussed in the hour, it was yesterday's episode, I believe what episode before that we discussed this how the Sahaba got up and objected to this, saying that our man is on the names of Allah and Allah is the How can allies the truth and what you are all upon is Boulton. And then when when so he'll refuse to accept the Prophet sallallahu alayhi wasallam as the Messenger of Allah, thus the companions of the Prophet sallallahu alayhi wa sallam the stood up again and there was an uproar to say he is the Messenger of Allah and what you are, you know, using as an excuse for you to be rubbed out is false. And the Prophet

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sallallahu alayhi wa sallam didn't enter into a discussion with the Sahaba he didn't turn around. He didn't look at them. He didn't start debating them. All he did was tell his cry, but the other one, rub it out, rub it out, and the Sahaba understood, and this is lesson number 12 that this whole treaty teaches us how to be a team player as well. That the leader has spoken call us the team leader has spoken that's it. The principal has spoken bad teacher has spoken Let's move on. There was an uproar, but when the Prophet sallallahu alayhi wasallam immediately told her le rabbit out the Sahaba understood, okay, it's it's, it's not something to make an issue of right now. And in the

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process, the Prophet sallallahu alayhi wasallam didn't make them feel like what they were doing was wrong, or the love for Allah was out of place or the love for the Rasul was out of place. The Prophet sallallahu alayhi wasallam knew that they were hurting and they, they, they are invested in Islam, with the mind with their body, with their soul with their heart with their nerves. These are Muslims through and through that the people of Eman they they don't value blood, people

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Faith unless blood confirms to faith. So they standing up for what they believe the Prophet sallallahu alayhi wasallam didn't make them feel inferior as a result.

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Right by speaking to them in front of so here.

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But so, so credit to how the Prophet sallallahu alayhi wasallam managed the situation and this is testimony to his visionary leadership, and also credit to the Sahaba and Time, time and time again we said, these were not people suffering an inferiority complex. These were people who could have worked,

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they could have worked, but the way the Prophet sallallahu alayhi wa sallam was with them with the mercy of Allah on him as Allah says, aubema mighty min Allah, He didn't tell him is the mercy of Allah that you were how you were with them in all circumstances.

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And if it had been any different, they would have left you they would have abandoned you. They are not with you because of an inferiority complex they with you because they believe in the course. Right? So credit to the Sahaba rhodiola Jemaine and this teaches his brothers and sisters in Islam, how to be team leaders. And you know, we learned this even in the Salah, because in Salah we have to follow the Imam the second pillar of Islam the prayer when you pray in congregation, you have to follow the Imam Can you beat the Imam? No. Can you bow before he bows? It's forbidden

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Can you should you delay you shouldn't delay that's also forbidden and depending on how long you delay then you're sinful and affected.

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So let's say that Imam prostrates

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sorry the Imam for example stands up from frustration while you still need to be in frustration or you feel there's some things you need to say or some things you need to offer in prayer. You have to follow the Imam and get up

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there time for you to prostrate has expired. Why because your leader has stood up now you need to follow and stand up in the majority lol e bamboo attempt to be as the Prophet sallallahu alayhi wa sallam said that the Imam has been placed in the prayer to be followed.

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Right. So even from the Salah, we learned this brothers and sisters in Islam, how to how to be leaders because the Imam needs to have executive ability. The Imam leading the prayer, the Imam, he needs to have an executive ability. If he sees he has all people behind him he shortens the prayer that is an executive decision he makes. If during the prayer, he has a child crying.

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He speeds up the prayer and shortens the length of his positions so that the prayer can end and he can allow the mother or the father to get to the child. That's an executive decision which the man makes. So even the Salah teaches us how the Imam needs to have the ability to make to be a leader to make executive decisions. The man has to be Audible, he has to be heard.

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And he can't say low awkward, softly nobody hears him. Right You have to be a leader you have to be heard you have to speak clearly. That's part of leadership. Right. Also, there's a process in terms of how you choose the email. And there's a process in how you choose a leader. The leader has to be from the family of leadership to be a leader because Allah has created us in different ways with different demeanors. If you take someone who's a great team player, and put him over at the leadership space without training them to have the ability to do so you're setting them up for failure. In earlier episodes, we spoke about how Islam time and time again in the Sierra

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consolidates this idea of setting people up for success, not for failure.

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Right. So you have the man who needs to have executive ability, and then you need to have the followers who also know how to follow. They know how to be team members, they know how to stand in a straight line and how to be synchronized in their movements with the Imam, and so on and so forth. Okay, so lesson number 11 people management phenomenal in terms of the life of the Prophet sallallahu alayhi wasallam, lesson number 12. Team,

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being a team player, and being part of a team, phenomenal from the Sahaba robiola Who, me. Alright, the next lesson brothers and sisters in Islam lesson number 13. We learned the role and status of a female in Islam, and that her role was established in Islam before the concept of human rights in the modern age.

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Yep, bring this into the 21st century. Because they tell us what do they tell us? They tell us that Islam takes away women rights. Islam, locks her or keeps her backwards, doesn't promote her education and so on and so forth. And they couldn't be further from the truth. And they keep on saying it. And they keep on saying it. And they keep on saying it because that's what happens sometimes when you say things, and you go on saying it and saying it and saying it even if it's alive. People start believing it to be the truth. And this is where we brothers and sisters in Islam need to tell them that hold on a second. What are you talking about? The Prophet sallallahu alayhi

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wasallam at one of the most critical periods of his prophethood

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One of the most sensitive situations with these companions, when they were, they were in a state of disbelief with regards to what happened.

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Right? I don't mean it in that sense of disbelief, obviously, they believed everything that the messenger did. But human nature consumed them, they still had the sense of hope that you know what, we might still perform the ombre. And the Prophet sallallahu alayhi wa sallam told them come out of a harem. And they didn't want to let go of that hope. Let's put it this way, let's not say a state of disbelief, but a state whereby they didn't want to lose the hope that they had the prophets that allow it he was in him. So a dream. So I'm sure we're going to do the summer of let's just wait, let's just stay in our ROM, let's not take off our home because you can't take off your harem if

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you're about to do the ombre.

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And the Prophet sallallahu alayhi wa sallam sees that nobody's listening to him, what does he do? He goes to his wife on selama. And she gives him the way forward. And look how phenomenal she was in her discussion. She first explained the psychology of the situation outside of the tent. Right, that this is what they're going through, outside of messenger of Allah, you have people, some of them think that you are going to be hard on yourself by remaining in Iran and telling them to come out of your home, then there's others out there who think that you are doing it just for them to fall into a state of ease so that they can do things that they normally did when they're out of your home. And

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by them being in Iran in the situation on improving. It's you know, the situation is just getting more difficult for them. So they think you just saying it for them. You're not saying it because it's something that you wish for.

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So she's she's, she's giving the psychology of the events outside there. And then she says in a group of them are just upset. They just can't get over the fact that this has happened. Because it's been year after year after year. And they've been, you know, they have this innate, deep desire to go to Mecca, and you so close yet usofa. So some of them just can't believe that it's over.

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So first, she highlights the psychology. And then she goes out and says, oh, messenger of Allah.

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Why don't you do this? You go out there, don't speak to anybody. And slaughter your animal, sacrifice your animals.

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And also call your shaver. Let him shave your head.

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And that's what he did. He listened to her.

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So where do people get this idea that Islam puts the female at the back of the crowd, and her voice at the back of her crowd and her intelligence at the back of the men? Where does this come from?

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This is

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these are lies, and quite frankly, slander. Right? And we need to be educated about who we are and who we not. And stand up to these lies, and these slanders with Iza with honor and say, thanks. But no thanks, you are grossly mistaken. And you need to go back to the books you need to hit the books and you need to revise because you're spreading lies.

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Okay, lesson number 13. correcting people, even in matters considered small, and reminding them to what is right should not be considered an offence brothers and sisters in Islam. Where do we get lesson number? Is it lesson number? lesson number 14. Lesson number 14. Where do we get this from brothers and sisters in Islam? Remember when the prophets Campbell, us were sat down?

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Right? And then the companion started prodding the camel. And then they said that they said that what has happened to us were cassava has sat down for no reason. Now you might say this is a small matter. That's how but we're not the you know, they were not meaning anything. Incorrect. But what they were saying. But the Prophet sallallahu alayhi wasallam corrected them. He said Casa hasn't sat down, but rather, the one who prevented the elephants from moving has prevented us from moving

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Subhan Allah, right. I mean, you could say, should this be a point chef? It's a benefit. So yes, it should be a point as part of our pitstop lessons for the expedition of Allahu davia. Right, because it has a relationship to our discussions in the 21st century. How many times today? Do we do we make someone feel inferior? Because they spoke of something we say, Brother, you still speaking about these things? Come on, get off it. There's bigger things to talk about.

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How many times do we say that?

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Yes, there's bigger things to talk about. But who said if there's bigger things to talk about that you can speak about the smaller things? Who said if there's bigger things to to speak about, when

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speaking about the smaller things become something invalidated. Who said if this bigger things to talk about then speaking about the smaller things is sinful? Who said that?

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Yes, what can be said is that if there's bigger things to speak about them, the time spent on speaking about the smaller things as opposed to the time spent about speaking on the bigger things should be different clearly. We should spend more time on

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Bigger matters less time on the smaller matters. But if time is being spent in some capacity in a smaller capacity on the smaller matters On what grounds do we go and belittle and make people feel inferior? And unfortunately, we see the straight brothers and sisters in Islam. And some people try and justify their sins

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by saying that Brother, come on, get over it. There's bigger things to talk about.

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Right? There's bigger issues to worry about.

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Brothers and sisters in Islam, we should feel Allah subhanho wa Taala the truth has a right to be heard. The truth has a right to be aired, no matter how small it is. And Allah knows best lesson number 15. We learn from this treaty brothers and sisters in Islam to follow the Quran and Sunnah before following your own thoughts that are not taboo. Luckily, the uncle is the mind.

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And then Apple is the Quran and the Sunnah, that that which God Almighty reveals what God Almighty reveals

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has a greater right to being followed

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than what you think.

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And we see this today some people say, but it doesn't make sense.

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Okay, if it doesn't make sense to you, then understand it make sense to others. And that's beside the point. Because the point is that if you think of something, and what you think to be true contradicts what God Almighty revealed as the truth, then what God Almighty revealed as the truth comes before, what do you think to be the truth? Where do we get this from? From the discussion of Abubakar with the prophets or with Omar? Right? Because when yesterday we discussed this, and that's why I really advise you to go to yesterday's session, when Omar confronted the situation after the treaty was signed. And he went to Abu Bakar and he said to Abu Bakar, are we not the Muslims? Are

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they not the idolater? Is he not the Prophet? Are we not upon the truth? Right? And Abubakar said, yes, yes, yes, yes, yes. Then he goes, why are we being humiliated? What did the Buddha say? Abubakar said, what the prophet sallallahu alayhi wa sallam told him earlier, that he is the Messenger of Allah, and he will not disobeyed what Allah said. That's the bottom line. It doesn't make sense, but it doesn't need to make sense. What needs to happen is it needs to conform to the will of God Almighty, and he is following what God Almighty revealed. So deal with it Omar, get over it effectively. And Omar understood Amara Viola when he understood that Subhana Allah, yes, he has

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an eye that we don't have. He sees things as we don't see. Right? I have a pixel, he has a bunch of pixels. And I'm busy painting a picture from a pixel that I don't have a right to paint a picture from, because a pixel could mean 1000 different things. So let me be patient and let's see what happens and as I gain more pixels with the moving of every day, and the setting of the sun every evening, then I will be able to understand exactly what the messenger did overhear. And, and that's what happened to Omar. Omar understood how wrong he is caught you you know he's called his confrontational.

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demeanor was at that time because later on he saw Subhana Allah how the treat of her baby and led to the opening of maca forget about visiting mecca for just three days, Macau will be a Muslim place and space and accessible to the Muslims till the Day of gamma at any time. Subhan Allah. All right, so follow the Quran and Sunnah even if it goes against the mandates of your mind. Lesson number 16. Take the means based on reading of events, we've spoken about this before in another capacity where we say don't be naive. Now we get this brothers and sisters in Islam from

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from how the Prophet sallallahu alayhi wasallam took the pledge of allegiance. The pledge that was pleasing to Allah subhanho wa Taala Ridwan.

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The Prophet sallallahu alayhi wa sallam he gathered his companions for that pledge when the rumors came that earthman was killed. Now somebody might say but sheer time and time again, you've been telling us that the Prophet salallahu alayhi wasallam always authenticated before acting. So what happened here? Well, did he act? Did he wage one the Quraysh he didn't wage one the crush it didn't happen. But was he preparing in case

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the man was indeed killed. Yes, that's what he was doing. And that conforms to you not being naive.

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Very that is also the lesson of not being naive. The Prophet sallallahu alayhi wa sallam didn't go against his norm brothers and sisters in Islam. He took the means

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in case

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you know events took a turn for the worst in case it was true.

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As you can only imagine that after this, the professor

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Allahu Allah He was telling would have worked on authenticating whether it was man had been killed. And if that happened that would have constituted things having taken a turn for the worst, and then he was ready to react. So brothers and sisters in Islam, when we say authenticate before acting, it doesn't mean you should be naive. It doesn't mean you should not prepare. It doesn't mean you don't have a right to forecast events. You know, you can read events, like I said before this happened when the Prophet sallallahu alayhi wasallam sent the first ambassador, they killed his his camel, and then they threatened to kill him. But they're Habash stepped in and save the ambassador from

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being killed and he managed to get back to the Prophet sallallahu alayhi wasallam So know that the Prophet sallallahu alayhi wa sallam has this in his consideration. Then they sent representative after representative to try and see whether the Muslims came for war. They came for pilgrimage, and the answer was the same, but nothing was changing on their side. So you could see that these people want war. They're not interested in listening. So the Prophet sallallahu alayhi wa sallam put that on the scale of considerations. But then when it was man went, he got in successfully only after he was given security by one of the people of the place. And now we haven't heard from him. And whilst

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this man is there, some reports say there was a skirmish where a stone was thrown or a spear was thrown. Right? So the Prophet sallallahu alayhi wa sallam takes this, and he puts it in the scale of considerations. And now this rumor comes that was mine has been killed. So when you have these considerations in front of you,

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what's most likely, the rumor is most likely true, or most likely not true.

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There's a chance that is not true, but there's a good chance that it's true. So this is the reading of events that cause the Prophet sallallahu alayhi wa sallam to bring the Sahaba together and take the pledge of allegiance. So brothers and sisters in Islam, this is not the Prophet sallallahu alayhi wasallam going against who he was and his values, and the whole leadership of the Prophet sallallahu alayhi wa sallam that we spoke about, it only increases our all of him as a leader. salallahu alayhi wasallam Okay, so we'll stop here, brothers and sisters in Islam. We've taken 16 lessons Alhamdulillah but there are more and as I said to you, brothers and sisters in Islam.

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You know, this books written on this. There's books written on this now to our brothers and sisters, joining us on Twitter, and on YouTube. And on Facebook, Jacqueline lokalen. For your comments. I do browse them as you send them in to everyone sending in the thanks and the greetings, I I say welcome Salam rahmatullah wa barakato. Back to you all, and I say about a calligraphy comb for being with us throughout this month. And we have a question related, or a question has cropped up, which states was Omar robiola? Who I'm being rebellious when he confronted the Prophet sallallahu alayhi wasallam after after the treaty was signed? Alright, we'll leave this for tomorrow inshallah, because our

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time has gone has ended in fact, we've gone over time, so inshallah tomorrow when we come back for Episode 18 We will start by answering this question was Omar being rebellious Okay, and then inshallah tomorrow, I want to share with you another highlight before we move on to the next part of the Sierra. And that is a highlight related to abou gender, the son of Suhail, who was the chief negotiator for the Quraysh during the Treaty of alhuda, Jacques Cousteau here and everyone. I love you all for the sake of Allah and ask Allah subhanho wa Taala. To accept our month thus far, and to forgive our past and inspire our future and ask Allah subhanho wa Taala to make us from amongst

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those that will witness the night of power and decree and virtue, the night of elkader Elena to Qatar a night which is better than 1000 months, which exists in one of the last 10 nights of Ramadan and Subhan Allah, I believe where I am at least, that tonight is our 18th night, which means three nights from now we will be entering the last 10 nights of Ramadan for some of the people in other parts of the world in four nights from now you will be entering Subhan Allah the last 10 nights of Ramadan exciting times ahead and no doubt exciting times with the Sierra as well. Until next time, everyone salaam Allah here are 102 who are Bearcat.

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