The Battle Of Uhud
Date:
Channel: Sajid Ahmed Umar
File Size: 94.26MB
Related
- Nadim Bashir – Etiquettes #05 The Masjid
- Muhammad West – Power Of Knowledge Series – Episode 06
- Moutasem al-Hameedy – They Wanted Allaah In Their Life
- Tim Humble – Where have all the real men gone
- Bilal Ismail – Explanation of Madinah Arabic Book 3 – Episode 28
- Abdulbary Yahya – The hypocrites Seerah of The Prophet
- Zakir Naik – What is the Purpose of Life – Part 2 Question & Answer Session
AI Generated Summary ©
The importance of Islam in society is highlighted, particularly on political and economic fronts. The speaker emphasizes the "will" of Islam to be seen as a hub for community development and pride in religion, as well as protecting young Muslims from infection and the importance of trusting the Prophet. The speaker also touches on the difficulties of the Islam culture and the need for people to use their hands to see the Prophet's words. The importance of learning to mature up and avoiding fraudulent activities, verifying information, and disunity in one's religious and political positions is emphasized.AI Generated Transcript ©
We begin in the name of Allah
We praise him.
We seek his assistance. We seek his guidance,
and we seek refuge in him
from
the evil of ourselves
and from the adverse consequences of our deeds.
And we testify that, whomsoever he guides, none
can misguide. And whomsoever he misguide, then none
can guide.
And we request praises and blessings upon
Muhammad I be witness that there's no one
worthy of worship besides 1 Allah
and that Muhammad salallahu alayhi wasalam is his
messenger. To my brothers and sisters in Islam,
May Allah's peace, may his blessings, may his
safety, may his mercy,
be upon you all.
It's, like I said very early on, it's
an honor for me to be here amidst
you all.
And, it's the happiness of my heart to
see some of the faces,
that are in front of me,
the faces that are familiar.
And,
coming here is like coming home.
Perhaps I don't do it too often,
and sometimes maybe that's a good thing. Right?
Because if you overstay your welcome,
then,
sometimes,
we don't benefit from each other
as much as we should.
But definitely, the heart yearns,
to be here with you all. And, wherever
I can fit it in, I do,
try my best. And I look forward, actually,
to coming through here. I think the last
time I was here, we,
we did a Hajj course together.
And just before that, we,
studied Surah Al Rahman together.
That's all been this year. So I guess
this has been
a good year.
It's,
always a message from Allah
to have a masajid
around us,
the hospital of Allah
And then it's an added mercy when Allah
makes,
the people,
of his house,
able.
They're able
to make his house Arabic,
in that it's not just a masjid,
but it is a masjid filled with constant
benefit. It's not just a place whereby
the prayers take place, but rather,
a house from the house of Allah that
actually
has developed into being a hub for community
development. And this was the reality of Mas'id
Al Nabawi.
Mas'id Al Nabawi wasn't just known
for,
being a place where the Muslims could observe
their salah.
Really, it's manifestly known because it was a
hub for community development. It was the center
for,
the light of Islam and the mercy of
Islam and the justice of Islam and the
wisdom
of Islam and the transformative
benefits
of Islam to spread,
across Madinah and then the Arabian Peninsula
and then,
the world at large.
And,
today,
I was just trying to get a brief
in terms of how the conference has gone
thus far.
And I was told that yesterday was dedicated
to the Makkan period and today to the
Madinah,
period. And the seerah is such, subhanAllah,
that you really don't know what we can
speak about, what we can leave out because
everything is a school. SubhanAllah. Every moment
in the Masjid's life, salallahu alayhi wa sallam
is a school for us,
today.
The topic given to me is Uhud. But
we can ask the question, why not better?
And even if we have better in our
Uhud, then we would ask the question, why
not Uhud?
And even around these battles,
there's so much to learn from how the
prophet sallallahu alaihi wasallam entered Madinah and his
first steps when he entered Madina. And all
I'm sharing with you Yeah. I mean, who
am I
Arabic language, they say associated things have a
right to be,
mentioned.
And we are in the masjid, and we're
talking about the Madinah period today. And we
can't forget that it began with a masjid.
A masjid that was built before the home
of the prophet sallallahu alaihi wa sallam was
built. He was in a new land without
a home, But his first action was to
build,
the masjid. So we ask Allah to bless
this establishment,
to bless this house,
to bless the people who Allah has made
responsible for it and the community
around it.
For indeed, it is
blessings that contain that goodness is is completed
and goodness continues as well.
My dear brothers and sisters in Islam,
the battle are
offered, uma adarakumluwud,
what will make you understand
what this battle,
is and what this battle was
and what it means for us as Muslims
today.
And earlier I spoke about Badr. The same
can be said about Badr.
And without better, there'll be no
Uhud. Uhud
is a natural
consequence
of better because during the battle of better,
Islam became profoundly
manifest
and the poorish suffered great losses.
And,
the Muslim establishment
became stronger. A lot of its,
economy
sort
of, meaning the economy grew and much of
it, which was lost
because of the Muslims migrating to Madinah, you
could say, were made back. The Muslims became
stronger
in terms of religion,
in terms of
financial standing,
in terms of,
intellectual well-being,
in terms of,
the establishment
of Islam,
in terms of, Madinah becoming,
the capital city of Islam. It was during,
this period of of Medina.
And after the events of Badr, then we
even see this whole idea of hypocrites
now becoming a matter to discuss in a
topic,
of review. Why? Because,
it became fashionable
to outwardly associate yourself with the Muslims.
Wasn't seen as a weak point. There were
benefits
in doing so even though you didn't believe
in the message. So there were strong points
for the Muslims and also,
as is the case with life, you have
benefits and you have harms.
As the Muslims became stronger, they had to
deal with the enmity of the Quresh. Then
after they moved to Madinah, the enmity of
the Quraysh. And the Jews, then after the
successes of, they had to deal now with
the envy of the Quraysh,
the Jews, as well as the immigrants, the.
The Horesh suffered great losses at birth.
And a great paradigm shift was experienced in
Arabia.
You gotta remember,
for the Quraysh, it was far more,
than just this,
issue that with the prophet sallallahu alaihi wasallam.
With these issues with someone who is
from their skin, from their lineage,
from
their ancestral heritage.
It is also a case of positioning.
The Quraysh enjoyed a great position in Arabia.
They were seen as custodians of the Kaaba,
and
they obviously,
surpassed the test of Abraha and the whole
battle of the elephants, that whole episode of
the field,
when
the the birds came down and pelted these
elephants, you can't imagine
what,
confidence
grew in the hearts of the Arabs towards
the Quraysh.
The reverence that they had for the Quraysh.
To the extent that no one dared touch
the wealth of the Quraysh. Arabia was known
for its desert bandits.
Right? We talk about thieves breaking into vehicles
and so on and so forth. They had
Arabian bandits back in the day. They would
hide behind the sand dunes,
and then they would attack caravans.
And obviously,
Arabia being Arabia's seat situated between 2,
civilizations, the Roman and Persian,
Empire, and then you had Yemen as well
that was known for,
its produce and its merchandise.
The Arabs had to travel. And as they
would travel, this was the op an opportune
moment for
the for the desert bandits to steal, to
do what they do best.
Despite this, no one dared touch the wealth
of the Quraysh.
And you If you read the battle of
Badr, and that's not our topic for today,
you will understand that the Quraysh sent their
prized wealth with Abu Sufyan
for that trade activity
that he was supposed to be engaged in.
The prized wealth was with him, but he
had a handful of people guarding him, and
this is why the prophet sallallahu alaihi wasallam
saw this as an opportune time to go
and take over that caravan.
Why would you have,
you know,
so few
people with a caravan carrying the prized wealth
of Makkah?
Because people
didn't think of touching the wealth of the
Quraysh. But as the Muslims started winning,
this created a paradigm shift,
and this paradigm shift became more manifest after
Uhud.
That the fear that people had in their
hearts for the Quraysh began to subside. We
see this. They talk about the fear factor.
Right? There's certain,
sportsmen or sports teams,
nowadays,
which is the sports team, the football team
that everybody's scared to stand on the pitch
with. And already there's there's a there's a
mental battle
going on before the ball is kicked.
They talk about Manchester City today with all
the players that they have, and the manager
that they have, and the tactics that they
have, and the bench that they have, and
the squad depth that they have, and the
money, and, you know, serial winners,
season after season,
and the comeback kings as we've seen today
as well. I almost, drew the match, but
they managed to win somehow. Right? Equalizer happens
3 minutes later, they take the lead. So
already there's there's a mental issue here. There's
a mental battle,
right, that is won because of a person's
previous successes. I remember when I was growing
up, people used to say,
Muhammad Ali was before my time, but Mike
Tyson was around my time. I don't wanna
give away my age.
Many people might not know Mike Tyson because
young people here. But they would say it
was known that if you got into the
ring with him, you already lost
because of the track record. I think today's
day and age they talk about khabib. Right?
And they say that's the reality.
That no matter the what happens in terms
of the show before the match, when the
match happens, people already know you are in
front of an undisputed champion, and he hasn't
lost anything, and time and time again, he
overcomes
his
competitor. And and and the Quraysh had this,
but it was being taken from them shay
and for shay, slowly but surely.
With everyday of the dua of Muhammad
it was being taken away from them.
People who feared them, feared them less.
People who believed,
who believed in their propaganda,
began
believing in it less. People who didn't want
to give an eye or an ear to
the dua of Muhammad
started lending the Prophet's
dua an eye and an ear. As they
did this slowly but surely, they gave the
message that they were learning from him a
chance to be considered.
As this went on over time, you see
them being from one extreme coming more center,
saying, look, I might not be with him,
but I don't want to be against him.
All this is what is happening,
Right? With all these small wins.
So the battle of Uhud
takes place during the 3rd year, and it's
at the it's after the the battle of
Badr, and no doubt the Quraysh want to
reel back their losses.
No doubt, the landscape in Makkah changed, the
seniors of the Quraysh, many of them passed
away. They were killed during the battle of
Badr. It was a whole new scene now
in Makkah. The names that we always heard
about during the Makkan period, the 13
years of the Prophet sallallahu alaihi wa sallam's
that were there, disappeared.
There were new leaders now.
There were new names now.
There were new commanders now. The situation was
very different. The young wanted to avenge
the death of their seniors, so it had
to happen.
Not happening
was never an option. It wasn't a case
of will it happen. It was a case
of when will it happen.
And this push was not only there from
the young who lost their parents, and uncles,
and so on and so forth, but subhanallah,
even from the women of the city. Those
who lost their husbands, those who lost their
sons,
they wanted this battle to happen.
They want they wanted a round 2 to
happen. They wanted a rematch to happen, and
they didn't want it to be within
humanitarian
rules. No. Should happen at any cost, and
brutality should reign. This is how they wanted
it, wipe Mohammed and Islam off the face
of this earth.
And the Prophet
gets news of 3,000 people
being amassed in this army,
heading towards Madinah
to avenge the losses of Badr. And the
Prophet
gets this news during the 3rd year after
hijra, and it comes to him strategically from
Abbas,
ibn Abdul Muttalib, the uncle of the prophet
sallallahu alaihi wa sallam, who the prophet sallallahu
alaihi wa sallam stationed in Mecca according to
some
sources of the seerah.
He was a Muslim before Badr, but he
came to Badr as if he was not
a Muslim. The Prophet
captured him as if he wasn't a Muslim,
made him buy his ransom, he knew of
his desire to be in Madinah with the
Prophet
with his nephew, but he told him to
go back so he couldn't be an eye
and an ear for the Prophet
because he was from the seniors, no doubt.
So he sends this message,
as the scholars say,
what we call DHL today. A quick
message is sent. Remember, those days, there was
no postal services as we have it today.
So basically, you would give a message to
a rider, and a rider would go. But
the baridasariyah,
the fast track, the DHL of that time,
they would have these horses stationed at certain
intervals, and a message would be given to
a rider, and he would ride as fast
as possible to the next one. As we
have today in the relays, during the Olympics,
you see these relay races,
then the letter is relayed, given to the
next rider, the next rider carries on, and
so on and so forth. Within 3 days,
this message reaches the prophet sallallahu alaihi
And the prophet
keeps this letter,
a secret. Why? Why do you think so?
Why does he keep it on a need
to know? He keeps it very tight.
Oh. So, who doesn't find out?
How would they find out?
Particularly there's a group, remember we spoke about
this new group, ah, yes. The munafiqeen, the
hypocrites. Well done. There's hypocrites around you, with
hypocrites you don't know.
They appear to be one thing, but in
reality they're another thing. So the Prophet
he keeps it a secret. Now when this
message reaches him, he
was
at Khuba.
And,
the message clearly states this 3,000 men, they
have 200 horses, they have 700 men dressed
in armor, and they have 3,000
camels,
and these camels are carrying the weapons
of this army. Now no doubt, you know,
those who lived at that time understood the
reality here. When you're coming with this type
of firepower,
and remember the camels were also used to
feed the army. Right? So if you're coming
with 3,000 camels, you know that this army
is coming for the long run. They're coming,
you know, to complete the full distance of
this journey.
And the prophet sallallahu alaihi wa sallam reads
the details in this letter, but he doesn't
just
suffice with this letter.
He wants to reconfirm it. So he calls
on to hubab, ibn al Mundir,
and he sends him to scout. Go out
secretly,
track this army,
and secretly
get the details of this army. Terms of
the numbers, the animals, the weaponry, who's wearing
armor, who isn't trying to get these details,
and he returns back
in no time corroborating this information. And the
prophet sallallahu alaihi wasallam asks him famously,
did they have their women with them?
Subhanallah.
And, he says yes.
The prophet why did the prophet sallallahu alaihi
was gonna ask this question? Yes, young
man.
Sorry?
He didn't?
He didn't want to hurt the women.
That's true. You're not wrong, but give me
another reason. What does this mean, when the
army comes out with their women as well?
Come on guys. Not rockets rocket science. Yes.
Those who are married, I'm sure there's plenty
here.
Alright.
Who pushes you out to work in the
morning?
And if you don't work well, she might
come with you there. Who does that? Why
does she do that? Why does she do
that?
Don't retreat.
This means business.
If the women are with them, this army
means business.
Meaning negotiation is not a tactic that we
can use. Sign the treaty?
Probably not. They don't even recognize us as
an entity, as a city, as a country,
as a tribe, as a people, so a
treaty is not gonna do it. There's only
one thing that's gonna happen here. This meeting
is gonna end in a battle.
The prophet
asks Khabab to keep it a secret.
In another report in the seerah, Ubay bin
Ka'ab, the scholar of the Quran,
he read the letter and the contents of
this letter, and the prophet salallahu alaihi wasallam
commanded him also to keep it a secret.
And then the prophet salallahu alaihi wasallam
shared the information with the heads of the
Ansar and the Muhajirun.
And I want you to think about the
leadership of the prophet
here as we
travel through the events of this battle. And
even yesterday,
focus on his leadership,
because he
he's an example in every aspect of our
lives. And when it comes to leadership, there's
no better leader than him. In terms of
I mean, today they talk about leadership from
the front, and leadership from the back and
leadership in terms of depicting personality and understanding
personality and,
appreciating demeanors and using people in the right
place at the right time. You see this
happening
without much effort from the prophet
It's read in the seerah as a by
the way, not like a standout lesson.
Ahiyi sallallahu alaihi wa sallam recognizes this, that
this is gonna end up in a battle.
There's only a certain extent that I can
keep this within.
I have to speak to the seniors from
the Muhajirun,
because they are intended by the Quraysh coming
here. I have to speak to the Ansar,
they have opened their their city to us.
They've pledged allegiance here.
Their families are at risk, their wives are
at risk, their children are at risk, their
wealth is at risk, their city is at
risk. So he engages the seniors from the
Quraysh and
sorry, the seniors from the Muhajirun and the
Ansar sallallahu
alaihi wasallam.
The prophet sallallahu alaihi wasallam
engages them in a discussion, and this discussion
is very clear. The battle's gonna happen. How
should we manage this?
Should we face them from within Madinah? There's
benefits, or should we go out?
The benefits, if we face them from within
Madinah,
we will have collective knowledge of our alleyways
better than them.
We own the home, so we will have
aerial advantage, and having an aerial advantage
is always a greater advantage? Or should we
go out?
The prophet sallallahu alaihi wasallam,
the seerah,
point pushes out the idea that he had
this ambition or he made
this idea clear that he wanted to remain
and fight from within Madinah.
However,
those who missed Badr,
and especially the young from the inhabitants of
Al Medina, they pushed for them to go
out. Gotta remember,
Badr, the army went out, they came back
successful.
It wasn't meant to be a battle, but
it ended up being a battle. The Muslims
had major wins, and the Quraysh had major
losses as we said. So there were those
in Madinah who felt like they missed out,
subhanAllah. That we missed this goodness with the
messenger
These men,
how has Allah raised their rank? We also
want to be raised in rank.
We want to do what they did. Going
out is more virtuous, going out
carries more points than fighting them in. We
want to experience what they experienced. So the
prophet
agreed
and
decided that we'll go out, and the prophet
famously enters
his home.
The prophet sallallahu alaihi wasallam,
like we said, he wanted to stay. And
interestingly, the head of the
Abdullah ibn Ubay ibn Salul, this is a
famous name in the Sira.
He also wanted to stay.
And he wasn't happy with the idea that
the prophet salallahu alaihi wasallam desired
and decided to go out. But as the
prophet salallahu alaihi wasallam entered his home to
wear his armor, the seniors from the sahaba,
from the Muhajirun and the Ansar,
they felt that the young zealous ones, they
pushed the prophet
disrespectfully. They were quite disrespectful in how they
pushed their idea. And the prophet
was sort of pushed into agreeing with them.
So then they decided, okay, no, we'll fight
from within at Madinah.
The Prophet
comes out, and they say, You Rasulullah,
you wanted to fight from within? We will
be with you and fight from within. We
support you in this.
And the Prophet
said the famous words, and I'm sure you've
heard this time and time again. He said,
and
this is part of leadership, that verily, when
a prophet attires himself in his battle gear,
in his armor,
it is not befitting for him to remove
it until the battle is over.
This is a lesson for all of us.
And once you do shura,
you discuss a matter,
and then you decide based on shura.
You place your trust in Allah
that's all that's left. You don't take out
your armor until the battle is over.
As Allah
reveals in the Quran. You did shura, you
made a decision, now place your trust in
Allah
Don't second doubt the process. Don't second doubt
the decision, because the process was solid,
trust the decision.
So eventually it was decided that they will
go out. Now,
the prophet sallallahu alaihi wa sallam goes out
in stealth mode.
He gives the command, suddenly people knew that
they would be going but not exactly when.
He gives the instruction, the Muslims go out.
At this time, the prophet sallallahu alaihi wasallam
doesn't check who is with him and who
isn't with him.
He can't. It's a quick movement.
It happened without prior notice, and the movement
has to be stealth. Whoever is with us
is with us. We will sort out matters
later. He leaves Madinah
with his army.
When the prophet sallallahu alaihi wasallam reaches the
first camp,
he sallallahu alaihi wasallam audits his army,
and he finds out, subhanAllah,
that he has
some of the young sahaba with him. Those
who are below the age of puberty.
Abdullah bin Zayed,
for example,
and others,
Zaid, ibn Thabit,
Rafi ibn Khadej,
Samura ibn Jundub,
These were young boys. They were beneath the
age of puberty. And the Prophet
decides
that he will send them back, and this
was his norm. Send them back to Al
Madina or with a responsible
adult.
When this happened, subhanallah,
the sahaba said about one of the the
these young men,
Samura, that he
is experienced in throwing the spear.
We need him. So the prophet
makes an exception.
He hears this, he goes, this is not
fair. I can beat Samura in a wrestling
match.
If he stays, I should be able to
stay. So he goes to his stepfather,
as some reports say, and he complains. And
the stepfather goes to the prophet
and mentions his case. The
Prophet says, okay, let them wrestle. If he
wins, he can stay. They enter the wrestling
match, he wins, and he also can stay.
Subhanallah.
And this is really about the youth around
the messenger salallahu alayhi wasalam, and how they
were. And, remember, this is not PlayStation.
This is not Xbox. This is not some
game that we're playing. We're gonna wear our
headphones and get onto our,
joysticks, and we are going to be online
in the front of our, masha Allah, LCD,
flat screens with the latest graphics, and we're
gonna be playing with each other and talking
over with each other over the Internet, and
it's all gonna be fine. After that we
will sit and have biryani.
No. No. No. This is the real deal.
You know they talk about call of duty,
this is the real call of duty.
You're gonna have swords drawn.
And these young children want to go with
the messenger salallahu alaihi wasallam. They were empowered
by the prophet sallallahu alaihi wa sallam. Meaning,
not one day did the prophet sallallahu alaihi
wa sallam make the young ever feel that
they had no role to play in Islam
spreading across the four corners of the globe.
They felt empowered with him. They were allowed
into his circles of knowledge. They were allowed
to participate
when he
would ask questions.
They felt part and parcel of it. What
would make a young boy sneak out at
night, or sneak out with an army,
heading to a place where blood is going
to be spilled?
A boy who appreciates that I am part
of the solution now, not tomorrow. And how
would that boy appreciate that? Because of the
leadership of Rasulullah sallallahu alaihi wasallam.
Now we're talking about we spoke about Abdullah
ibn Zaid, the son of Zaid ibn Haritha.
The prophet
made him in charge of the army that
headed out towards the Romans towards the end
of his life. Some of the sahabah considered
him young.
Okay? He wasn't beneath the age of puberty
by then, he was above the age of
puberty by then, but you had seen your
sahabah. And the Prophet sallallahu alaihi wasallam would
speak of his love for Abdullah bin Zayed.
And when he was on his deathbed, one
of the last advices that he gave was
for the army of Abdullah bin Zayed to
be supported. And Abu Bakr radiallahu an, he
took hold of this Nasihah. For one of
the first things he did after he assumed
the caliphate, he sent reinforcements to help the
army of Abdullahi bin Zayed.
The youth around the messenger sallallahu alaihi wasallam
were empowered. They were never
made to feel as if they're sitting in
a time capsule,
and they're mothered and smothered, and they have
nothing to do today but just to look
pretty.
Protect them from everything.
And the time will come where they'll hatch
out of this time capsule, and then they'll
have a role to play. No. They had
a role to play when he was there
Zaid ibn Thabit, we're speaking about him. Subhanallah.
As a young boy, he was
made to be an official scribe of the
Prophet
He would write down the Quran which Allah
revealed. The Prophet salallahu alaihi wa sallam trusting
a young boy with the writing of the
Quran. When the Prophet
came to Al Madin, Azayd was 11 years
of age, he was from Banu Najjar, from
the Ansar.
11 years of age,
And he wanted to benefit the ummah,
but he was prevented from the battles.
In a narration he goes home upset, his
mother sees him upset,
and his mother asks him, why are you
upset? And he says, because I can't
benefit Islam, I can't help the Muslims,
I can't please Allah
as they are. Meaning the senior sahaba,
the mother sends him with male representatives from
her family to the Prophet
To tell the Prophet
This is Zayd.
Yes, he is young,
but he's memorized 17 surahs of the Quran.
And he can read it to you in
some reports as Allah revealed it to you.
And he can read and he can write.
Use him with these skills, and that which
is pleasing to
Allah. Because Allah subhanahu wa ta'ala
blessed the Prophet sallallahu alaihi wa sallam to
nurture these children around him,
That they felt empowered and they wanted to
be a part of the solution.
And the Prophet salallahu alaihi wa sallam says
to young Zayd, go and learn Hebrew.
And Zayd says, In 2 weeks I came
back
speaking Hebrew,
fluent.
The Prophet
says, Go learn Syriac.
In no time he's back, he's mastered Cyriak.
He's considered the official translator of Muhammad ibn
Abdullah
Our leader,
our master, our teacher, young Zayd.
A scribe
in charge of the Quran, the greatest amana
and trust.
And then a translator of the Rasul salallahu
alaihi wasalam. What a trust that is as
well.
So this was the reality of the youth
around the Messenger, sallallahu alaihi wasalam.
The prophet sallallahu alaihi wasallam audits the army,
he figures out who he has, and who
he doesn't have. He sends the young back,
and then they continue their journey towards Uhud.
Allah, subhanahu wa ta'ala,
showers upon the Muslims' attest.
SubhanAllah.
What happens?
Abdullah ibn Ubay,
the leader of the hypocrites,
he decides,
I don't want to be part of this
battle.
And he stops, and he decides that he's
heading back to Al Madina,
and he does so with 300 hypocrites.
SubhanAllah.
The Quraysh were 3,000.
The Muslims at that point were around a1000.
And now minus
300.
And he, to justify his stance,
he said, I have a complaint,
and I have a reason.
His reason was a claim really. As for
his claim,
he said, I'm going back because you know
why? We have things to do, and this
is a waste of time, there's no battle
that's going to happen.
Who told you?
This was his claim.
As for his complaint,
he said, I am a senior, and the
messenger sallallahu alaihi wasallam listened to children,
To young people,
this is not what I wanted, and I
shouldn't
carry or face the consequence
of a decision made upon the shura and
advice of inexperienced people.
So he goes back, and subhanallah this created
a bit of turbulence
within,
the Muslims to the extent that Banu Salamah
and Banu Haritha, they became shaky and they
sort of flirted with the idea of backing
off as well and heading back, but Allah
preserved them and protected them, as Allah
tells us in Surah Al Imran. In fact
for your information brothers and sisters in Islam,
Surah Al Imran details the battle of Uhud,
Just as Surah Al Anfa details the battle
of Badr.
Surah Al Imran has many verses related to,
related to Uhud. Now the Messenger
he continues
upon his way
And he has his army, he has the
exceptions in terms of Rafay ibn Khadija and
Samura ibn Jundub, the 2 young people with
him. The Prophet salallahu alaihi wa sallam gave
them the exceptions, the sahaba are on board
with this, the sahaba understand who represents them
and who doesn't. And then He sallallahu alaihi
wasallam scans the landscape.
Who's been to,
here, Mount Uhud, in the place where the
battle of Uhud took place? Put up your
hands. High, please, so I can see.
Okay. Few fewer people than I expected. SubhanAllah.
May Allah
take you all for Amra,
and Hajj, sooner rather than later, and take
you to the ground. So if you go
there today, you will see that they've erected
like a masjid.
For a long time it was being built,
and now it's built. Idi said
that this is approximately
the place where the Muslims stood.
Now,
if you're facing Uhud, you'll see that kind
of structure
that I'm speaking about towards your right. Correct?
Right. Towards your right. Not at your right,
but towards your right, if you're facing Uhud.
If you look into the distance towards your
left, you will see
a range of palm trees. Has anyone
seen this when you go there? The range
of palm trees is the route in from
Makkah, and it is said that the Quraysh
were situated there. So you have the Muslims
here, you have the palm trees here, meaning
where the Quraysh are,
you have Mount
Uhud in front of you, and
on your right if you're facing Uhud,
in line almost
with the with the where the structure is
that I've described to you where the Muslims
were stood at the beginning of the battle,
you have the mount which famously became known
as the mount of the archers.
And behind you, you have Al Madinah. If
you look behind, you will see the minaros
of Masjid al Nabawi.
By the way, if you do go,
you will be in Madinah. When you go
to Uhud, it's Madinah.
But at the time of the Prophet
they were out of Madinah.
Masjidun Nabawi,
subhanAllah,
you could say some of it
is even outside of what Madinah in terms
of the expansion now, some of it is
outside of what Madinah was at the time
of the Prophet sallallahu alaihi wa sallam. And
for your information, Al Baqiyyah. You've seen Al
Baqiyyah for those who've been there, right?
You considered right next to the Masjid, correct?
At the time of the Prophet sallallahu alaihi
wa sallam, that was the outskirts of Al
Madinah. If you look into, into the narrations
when the Prophet sallallahu alaihi wa sallam describes
going to Al Baqi Al Gharkad, he talk
about going to the outskirts of Madinah. But
Baqih
expanded inwards, and Mashidun Nabawi expanded outwards.
Even,
Saqifa Bani Sa'idah, which is where the Movenpick
is, very close to the Movenpick Hotel today,
that is where
Abu Bakr was chosen to be in charge
of the Muslims after the passing away of
Rasulullah salallahu alaihi wa sallam. This place was
said to be outside of Al Madinah,
the outskirts of Madinah, subhanAllah.
And now, if you stand there, Masjidun Nabu
is right in front of you. SubhanAllah. So
appreciate that the landscape was very different.
When you when it is said, we will
fight in Madinah, or go out to Mount
Uhud, it was a real discussion.
It wasn't a case of, okay, but
Madinah is here, and the mountain is just
there. Right? When you come out of Masjid
Al Nabawi, when you from the from the
back,
meaning the opposite side of the qiblah, as
you're walking out, you see Mount Uhud in
front of you. Correct?
That was considered going out of Al Madinah.
The prophet salallahu alaihi wasallam, he stations 50
men
on this mountain
of the archers,
that we call the mountain of the archers.
It became known as that because of these
50 men. Why?
Remember we said, Uhud is in front of
you. The Muslims
were slightly on your right, the Quraysh were
on your left, Madinah was behind. The Prophet
anticipated
the Quraysh from that end sending horsemen,
and they did. They placed horsemen with Khaled
ibn Walid
to come
from
the side of Al Madinah. Madinah
is at your back, right? To come from
the side of Al Madinah,
round that mountain
to sandwich the Muslims as the Muslims went
forward. Remember, you got the Quraysh here, you
got the Muslims here, if the Muslims advance,
Khaled, ibn Walid can come from behind, so
that you have Quraysh, Muslims and Quraysh. Does
that make sense? This is foresight from the
prophet sallallahu alaihi wa sallam.
And he instructed
the archers
not to leave their post irrespective of what
happens in the battle.
And then the prophet sallallahu alaihi wa sallam
sanctioned 3 battalions. Number 1, the battalion of
the Muhajirun, and he made the leader of
them Musa Abi bil Umair. Number 2, the
battalion of the Aus,
and he made the leader of them Usaid
ibn Hudayr.
And
the battalion of the Khazraj,
and he made
in charge, al hubab ibn al Mundir
The prophet sallallahu alaihi wasallam then straighten the
rows like he would do for salah. He
would make sure that the Muslims were in
a straight line, shoulder to shoulder united.
Line after line, line after line.
As the angels line up in front of
Allah
As the Quran describes,
right? As if they are bricks
laid together in a wall. That the wall
is strong
when the wall has their bricks together, stuck
together. You cannot penetrate them. He lined them
up,
and he left very strict instructions of how
things would develop and how things would go.
There's many lessons here,
subhanallah, and perhaps we can take them at
the end.
But really from here we appreciate, we spoke
about the leadership of prophet
and inshallah, we have principles of schools here.
We have CEOs here. We have managers. We
have line managers. We have,
board members here and so on and so
forth. You have to read
the
and
with your position in mind,
extract lessons that matter to you.
There's so much that happens in our lives
that we see in the life of the
prophet sallallahu alaihi wasallam. He was dealing with
human beings. He was dealing with people.
Right? And people with different personalities.
Subhanallah.
You had Abu Bakr, who had his unique
personality.
You had
Umar who had his unique personality. You had
Osman who had his unique personality. In the
Treaty of Al Hudaybiyah, the Prophet
wanted to send Umar to negotiate,
but changed his mind and sent Uthman,
because he recognized the strictness of Umar.
And his
difficulty, the difficulty he harbored in his heart
towards the Quraysh,
and the fact that
the clan of Umar washed their hands off
him,
but they wouldn't support him. So the problem
could escalate. Let's send Uthman.
This is from leadership, my dear brother and
sister in Islam, and perhaps we'll discuss that
when we discuss,
the treaty of Hudaybiyyah. The Amir
must be felt
by his people
in a positive way.
The amir must be seen as someone
who is able to delegate, who is able
to extend trust. Trust extension really is the
foundation of management, my dear brother, and sustain
Islam. And even parents,
even spouses,
extending a trust to your spouse is from
the core faculties of maintaining a home.
They talk about love
being from the foundations of a successful marriage,
but it's not just love, it's love and
trust.
If you love her but don't trust her,
it's not gonna happen. If you love him
and don't trust him, it's not gonna work.
And if you trust him but don't love,
it's not gonna happen either. And vice versa.
If he towards her and she towards him,
they fault in terms of one of these
two qualities, it won't happen.
Trust
and I've pondered over this over a long
time.
In all aspects,
in all relationships,
marriage, parental,
employer versus employee,
community with each other,
projects and how they run for profit, non
profit.
Subhanallah.
Trust is a core feature, without it nothing
can function.
The prophet sallallahu alaihi wa sallam extends trust.
At the end of the day, there there
comes a point whereby you can instruct so
much, then you have to delegate and extend
trust, otherwise it won't work.
He
was effective in terms of who he entrusted,
how he extended that trust, to what extent
he extended that trust.
I mean, think about this. He receives this
letter from his uncle, but he still sends
Al Khubaab to verify the information and the
news.
SubhanAllah.
Did he Is it a case that he
didn't trust? He trusted.
But he wasn't naive. Sometimes
circumstances
prevail, such is life. A person can be
compromised in their position. He didn't know the
status
of how that letter came to him, sallallahu
alaihi wasallam. Did it come to him under
normal circumstances,
or was it or did it come to
him as war trickery,
where he was compromised and forced to send
that letter?
It can happen. Right? Prophet sallallahu alaihi wasallam,
he didn't. It wasn't a case that he
didn't trust his uncle, but he added That's
why I said carefully, he reconfirmed that information.
So think about this, my dear brother and
sister in Islam. And even with our children,
this idea of extending trust, when to extend
trust, how to extend trust is fundamentally important.
In fact, leadership building
is based on our ability to extend trust.
And in fact, there's courses on this right
now. The Ka'bi foundation has an entire course
on the extension of trust. SubhanAllah. Where they've,
through research and
experimentation
and bringing together surveyed results and so on
and so forth, come up with a whole
traction around trust and how it's extended and
the conditions of trust and the functions of
trust and the foundations of trust and the
different levels of,
implementation. I'm not selling a course here, but
for those who are in,
positions
that require you to have high levels of
trust, I advise you to look into it.
It will be beneficial inshallah.
So the leadership and strategy implementation of the
prophet
is there.
Sometimes people say, it's disrespectful.
How can you say the prophet
was unlettered? But he was unlettered.
But unlettered doesn't mean
that he was naive.
Unleattered doesn't mean that he was ignorant, sallallahu
alaihi wasallam. He was unleaded because Allah told
us he was unleaded.
Because through the seerah taught us he was
unleaded.
Khudaybiyyah will teach us this.
When the Quraysh wanted wanted his name rubbed
out or his title
salallahu alaihi wa sallam told Ali to rub
it out. What did Ali say? I won't
rub it out. What did the prophet salallahu
alaihi wa sallam say? He said, show me
where He couldn't read
it. And then when he was pointed to
it, he rubbed it out himself
It doesn't mean when we say he's a
let it, that he wasn't
highly informed,
highly guided.
As we said, you can write books on
this. In fact, there are books on this.
Leadership strategy from the life of the prophet
sallallahu alaihi wa sallam. Leadership personality from the
life of the prophet sallallahu alaihi wa sallam.
In Arabic, there's many. And now in English,
there's books coming out as well.
So the amir must be felt, and the
prophet sallallahu alaihi wa sallam standardized well in
putting the archers where he did and giving
the flags to those who he did. This
grew confidence within the 700 odd men that
were with the prophet
Now, it was normal at that time when
when these battles began, the army would be
stationed, and another army would be stationed, and
it would begin with duels. A person would
send 1 person, the other army would send
1 person, they would fight each other without
any interference.
Then
a second duel would happen, and then a
third duel would happen. And this is how
the battles would begin until the war the
cry is made, and the armies rush into
each other. And this is what happened again
with this battle. Now,
these duels are happening, and the prophet
picks up a sword.
Talking about
leadership. Let me just mention this. He picks
up a sword, and he says, who will
give the who will take the sword from
me?
Who will take the sword from me? So
the sahaba say, I will I will you
can imagine.
I will I will I will Leadership is
not to give it to anybody. The Prophet
sallallahu alaihi wasallam gave it to nobody.
As if to say there's many who want
to take it, but who will give it
its right?
Who will give the sword its right?
And Abu Dujana,
subhanAllah,
he asks the question
to show that this is a person who
deserves to get the sword. He says, what
is the sword's right,
oh messenger of Allah?
Samaq
was his name. The Prophet
said to use it for the sake of
Islam and the Muslims, meaning to defend Islam
and the Muslims for the sake of Allah,
to use it, to strike the enemy until
it breaks.
Subhanallah.
And Abu Dujana said, I will take it,
you Rasulullah.
Because this means that you carry a new
you carry
a new responsibility, a responsibility that nobody else
carries.
And
the harm,
the repercussions,
the risk we talk about risk management. The
risk that you carry in this battle is
far greater than everybody else. If you take
the sword, understand this. He said, I will
take it. And he famously
walked a walk
in which he boastfully pranced and strutted between
the rows of the two armies.
And the prophet
said when he saw this, that indeed this
is a walk which Allah
hates, except in this circumstance.
Why? Because it inspires
the army
that this person is from, and it
belittles the army facing,
this person. SubhanAllah. So this is Abu Dujana.
Then,
I'm gonna fast forward a little bit because
we're running out of time.
The battle begins, and the Muslims make great
advances on the Quraysh SubhanAllah.
So great that remember the Quraysh came with
all these animals and all these wealth, suddenly
suddenly their wealth was exposed on the battlefield.
Meaning they were pushed back so hard
and so fast
that they were heading towards Makkah before they
realized it. The road that they came on,
they were being pushed back
down that route. Their wealth became exposed because
generally the army will place their wealth and
they will position themselves. But because they're being
pushed back, their wealth is exposed.
And this became a fitna and test for
the Muslim army. What happens?
The archers,
they
having an aerial view,
saw the animals of the Quraysh,
saw the armor of the Quraysh,
saw the wealth of the Quraysh.
And they saw this with the memories of
Badr very close in their hearts. That, Subhanallah,
we won, it's over, we can't lose.
Meaning Allah is helping us, and we can't
lose, and it's done. Let's go. Let's go
and collect the wealth. And a difference of
opinion occurred
between them. Some said, no, you heard what
the prophet said. He said, do not leave
your post
under all circumstances.
The other said, no. He said this, but
now we can see that we're winning. There's
no need for us to be here.
And let's go and collect what can
be collected. And, subhanallah, this dangerous move happened.
They left their post. As a result,
that strategic
position became weakened, and Khalid ibn Waleed being
Khalid. This was before he became a Muslim.
He was a master
strategist. When it came to war, he saw
his opportunity, and he went for it. Even
though there might have been a few arrows
that would have hit his army, he was
happy to lose a few, but he knew
he could get behind
the Muslims, and he did this suddenly, subhanallah,
as the Muslims are advancing, they see
arrows being,
thrown into their backs. They turn around, they
can see the Quraysh all of a sudden
is behind them, So the strategy changes.
A group of them have to turn around
and fight the Quraysh this way. When this
is happening, all of a sudden the front
segment becomes weakened. The Quraysh themselves who are
running away feel that, subhanAllah, the onslaught has
become weakened. They turn around and have a
look, assess the situation, they say, subhanAllah, Khali
made it, this is what we wanted. Immediately
they received renewed resolve, and they started fighting
back. All of a sudden, as the saying
goes, all hell broke loose.
All hell broke loose,
The Muslims were sandwiched
between
Khalid's
battalion
and the remainder
of the coalition. Remember, there were 3,000 in
number
versus a very small number of Muslims,
and as a result,
success
almost turned to absolute
failure.
Allah.
Allah
mentions this in Surah
Al
Allah forgave them then.
Allah says then Allah has certainly fulfilled his
promise to you when you were striking the
enemy with the permission of Allah. And you
were doing this, meaning during Uhud, until the
time came when you lost courage and fell
to disputing about the order given to you
by the Prophet salallahu alaihi wa sallam, and
you disobeyed him after Allah had shown you
that which you love, the spoils of war.
Allah says, amongst you are some who desire
this world,
and amongst you are some who desire the
hereafter. And this is the test from Allah
to make manifest who carries which heart. Allah
says, then He turned you back from them,
meaning defeated,
that He might test you, and He has
already forgiven you, and Allah is the possessor
of bounty for the believers. Now, not every
test is a punishment.
It's a test, and it's a means of
expiation. Allah subhanahu wa ta'ala taught the Umma
a lesson that day. Allah forgave the companions
who did what they did, and alhamdulillah, it
was never repeated again.
But we do learn from this very quickly,
o servant of Allah.
The harm of
subhanallah,
belittling a sunnah.
Today do we belittle?
I'm not talking about we do it sometimes,
we leave it sometimes, but I mean belittle
it. Meaning, we leave it
We constantly
do not do it,
we consider it something that we don't have
to do.
The battle of Uhud
teaches us what
comes to our lives if we
give birth to as many sunan
practices of the prophet
as
possible. Even if it's in the form of
using
a. Use that.
I promise you, you will see a change
in your life. You won't be able to
explain it, but it will come.
Wear your shoes as he did, you will
see a form of barakah you never experienced.
Enter your home as He did, you will
see your children being protected by Allah in
a way beyond your ability to imagine. You
cannot
understand
the blessings Allah has placed in the way
of the messenger sallallahu alaihi wa sallam. That
if leaving it caused the Muslims to almost
be totally defeated, at the end rahud was
considered to be a draw. Yes, the Quraysh
went home thinking that they won, but really
deep down they knew that they didn't.
Because they came with an objective, and that
objective wasn't achieved. Islam was still in existence.
The Messenger was still alive. Medina was still
there.
But it could have all gone bad had
Allah not intervened.
And we will see, subhanAllah, the difficulties they
faced.
And the scholars say
that the Sahaba were the Sahaba
because they followed a sunnah because it was
a sunnah.
And as for us today, we leave a
sunnah because it is a sunnah.
So it's only sunnah, brother.
I'm not saying
where the fiqh allows you to leave that
sunnah because it's difficult.
That's different.
For example, you can do it. It's not
difficult to do it. And somebody teaches you
about it. You say, but it's just a
sunnah.
That attitude
exists within us, and we need to deal
with it.
We need to raise our children
to love the Prophet sallallahu alaihi wa sallam
through loving his sunnah.
That they want to wear their shoes as
he did, and enter the masjid as he
did,
and enter their bed as he did
and wake up in the morning as he
did, and eat as he did.
And we have this lesson,
but he was a kid,
I was a young boy with the Prophet
I was eating a meal with him.
He says my hand was all over the
plate. A small boy, eating with the Prophet
You know
small boys, how they eat. How do small
boys eat? Oh, eating from everywhere. Oh, I
like this. I like this. I like this.
I like this. He was eating from all
over the place, The young ones know.
They have a smile. Hey, little boy, you're
saying I was with him. And the prophet
said to me, oh young boy,
can eat with your right hand.
Can eat that which is closest to you
first.
And put your hand far, eat from that
which is closest to you. He remembers it
and he releases the hadith to us. Today
we know it and we know the sunnah
till the day of qiyama.
Because of a small boy who took a
lesson from the Mirasul, sallallahu alaihi
who became a prophet at 40, and he
was 53 when he went to Madinah.
Talking about the battle of Uhud, how old
does the messenger sallallahu alaihi wasallam? This is
the 3rd year after Hijrah, he was around
56.
7 years before he passed away,
But this is who he was.
May Allah gather us with him in Jannah.
So chaos
erupted,
formation
was lost. The Muslims stopped being able to
discern between friend and foe. You just had
the incident with the koon, 300 left with
Ubdulaybul Ubayb.
Chaos, total chaos.
The Quraysh
saw this, they regrouped, they
ran the attacks wave after wave after wave,
the Muslims are sandwiched.
Muslims begin to fall down as shahid, the
sahaba see their friends, see from the muhajirun,
from the ansar dropping on the planes of
Badr. Blood being spilled, they are shahid, they
have passed away in front of them. Moments
we were together,
moving, and moments, subhanallah,
they're passing away around us.
That's life.
Subhanallah. My dear brothers and sisters in
Islam, that's life.
Someone was telling me just the other day
of
how his mother suddenly was fine, and she
collapsed, and the situation has turned, and that's
life.
I say this to our children who I
mentor as well, and I say this to
the adults as well because it's a fact
of life. Life is about milliseconds
and millimeters.
It's not about
meters and centimeters
and seconds, milliseconds.
Milliseconds.
You know sometimes when you're playing football, for
example, or cricket,
you say you missed the edge of the
bat, or the edge of the wicket,
or the you you hit the post.
If it was only,
subhanallah,
1 millimeter this way it was a go.
Yeah?
Because of that 1 millimeter it wasn't a
go.
That's how it is.
And there's consequences.
A manager gets fired maybe,
because of that 1 millimeter. You lost the
match, too much pressure on the manager, club
fires him.
Sometimes it happens with the referees.
The split decision. Recently, I'm sure you've been
reading about this.
It's been in the news about the Ivar
referee not sending
his colleague to the camera to recheck the
penalty appeal that Chelsea made in one of
their matches. I just came across
it in the news yesterday. He didn't send
that he that was a penalty.
He didn't send the referee to check, and
that cost them the win.
There's consequences. Right?
Life is about this, my dear brothers and
sisters. Now, I know this is a sports
example, but I just did it because inshallah,
many people can relate to the sports, but
that's our life today as well. You know,
we talk about follow the sunnah, leave the
sunnah, implement these are milliseconds
and millimeters in your life.
That
you used before your salah, that is a
millisecond
moment.
You don't know what it's done for you.
You don't know what change you brought, how
the momentum has shifted. You don't know.
But that's life, SubhanAllah.
So the Muslims,
milliseconds, millimeters, they left the mountain, all of
a sudden, within seconds they're losing people. People
are with us milliseconds ago, milliseconds, we can't
even speak to them, they're shayeed.
Now, to make matters worse, the safety of
the Prophet
during Uhud was brought into distribute. Nobody knew
where he was
The idolaters were killing every Muslim in their
way.
To the extent that they got so close
to the prophet
so
close that during this battle, the prophet
had stones thrown at him and those stones
hit
him. They injured his nose. They broke his
tooth. He had a cut on his blessed
face
This is what happened to him.
That the messenger himself
faced the repercussion
of his instruction not being followed, and all
this was the decree of Allah as well.
And then something
great happened. A lot of great things happened.
When I say great, I mean,
great meaning grave.
Musa B'il Umayr is made shahid.
And Musa B'il Umayr, he was the famous
young,
youthful
Muslim from the Makkan period, who had parents
who hated the Prophet extremely.
But SubhanAllah, Allah blessed him with a heart.
He couldn't understand why there's so much hatred
against one man. He wanted to see it
for himself,
And he would secretly observe the prophet sallallahu
alaihi wa sallam, and over time he felt
that there's nothing wrong with this man, and
this man is being oppressed.
Until the time came where he was brave
enough to walk into where
the Muslims used to hide and learn verses
that Allah
revealed.
And as he opens the door and walks
in, the prophet sallallahu alaihi wasallam places his
hand on his chest. He remembers this musab.
Talk about leadership. Just that
move. He said when that hand touched my
chest,
I had to become a Muslim.
He announced the shahada, and he became a
Muslim, and he secretly practiced Islam
until one of his friends found out, and
they reported it to his mother, and subhanallah,
he was chained. He was locked up. Mus'a'ab
was known to have the latest of everything.
Be it the latest silk from Damascus, or
the latest slippers from Yemen, or the latest
perfume in the region, he had it. He
would walk the alleyways of Makkah, and everyone
knew Mus'ab walked these alleyways because of the
smell.
Subhanallah.
They would smell the scent of his iqr.
That's the quality of it and how much
he had.
All this was taken away.
To the extent that after Uhud, when they
tried to bury him,
they didn't have enough to cover him.
The prophet
said, cover his face and use leaves to
cover his feet.
But in terms of this battle, it is
said that he had a resemblance
that the prophet
He resembled the Prophet
He had these facial features that resembled the
Prophet
And when he fell, people
said the prophet
has been killed.
And this created
utmost
confusion to the extent that some Sahaba dropped
their weapons on the plains of Uhud,
that field that I tried to describe to
you between where the structure is and where
the palm trees are,
some ran back to Al Madinah,
others went up the crevices of Uhud, trying
to get away from the onslaught of the
Quraysh.
It was just total
chaos. Imagine dropping your arms down, giving up
not being ready to fight.
Now amidst all of this, there's Anas ibn
Nawar, and we have to mention him. There's
so many. Wallahi Uhud needs time. They've only
given me, an hour, and our talk time
has already come to an end, But I'll
try and end it,
summarize
as much as possible and end. I mean,
we have the story of Hamdullah. Hamdullah. Who
was Hamdullah? At the end of the battle,
the prophet
saw angels doing his ghusl.
The prophet sallallahu alaihi wa sallam asked the
sahaba to find out from his family, did
anything special happen with him?
And they said that he,
he had marital relations,
and before he could bath, he heard the
call of
Prophet to go out, and he left. Subhanallah.
The angels did his hussar.
Anas ibn Nawar,
he missed Badr.
And when the Muslims came back
with their victory and their stories and their
successes
and their excitement, he felt hurt in his
heart, and he entered a conversation with Allah.
He said to Allah
that, yeah, Allah,
if you bless
me to fight,
or
in effect, bless me to fight a battle
with the prophet sallallahu alaihi wa sallam, so
I can show you who Anas ibn Nawar
is.
And this was the level of his iman,
and the level of his love for Allah
And how can others get that
which I haven't received?
How can they be honored?
This is how they saw it.
Those who went to Badr were seen as
picked by Allah, why wasn't I picked?
Today, how many of us feel like this?
A fundraiser happens,
and people are donating,
and others aren't,
and nobody's feeling why do they raise their
hands and I can't.
Even if it's
even if it's with a portion of a
date.
Even if it's 50 p. But shouldn't you
have that desire to be picked by Allah?
Do we ask ourselves this question?
Sometimes there's an event happening,
and a call is made for volunteers. I
call them investors because if you do it,
it's an Islamic program, you invest with Allah,
say volunteers.
Some people have this desire
to put their name down, others they want
to hide behind other people. And I hope
they don't see my face. Why? But the
question is, do we ask ourselves, why is
my heart not being open to this?
Do we ask ourselves that question?
Abu Bakr
would walk through as many doors of jannah
in everyday that he left.
Sadaqa,
he was
there. Fasting,
he was there.
Prayer, he was there. Quran,
he was there. Visiting the sick, he was
there. As many doors of Jannah he would
enter. He would try, meaning he would try
and build this Jannah with every opportunity. Try
and do as many acts beloved by Allah.
And their attitude was one of, if he
did it and I didn't do it, subhanAllah,
why has haven't I been blessed? Because ultimately
it's Allah choosing for you. The salaf used
to say the pious before
If Allah wants goodness for you,
He creates the means for you, and then
He inspires you to be a part of
the means. And I think I shared this
with you in this masjid. Now, how many
a time do we wish to give sadaqa,
and we leave our home,
and we see a poor person, Allah puts
that poor person in our path, but we
don't have change to give that poor person.
How many a time? How many a time
do we remember to take the change, but
Allah doesn't put a poor person in our
path?
How many times do we have the change,
and Allah puts the poor person in our
path, and we pass that person without realizing
to that we should give that sadaqa. Allah
distracts us.
We become distracted.
The day you leave your home with the
change, and Allah puts the poor person, and
you pass the poor person and recognize
chosen you that day, and chosen for you
that day.
He's chosen you that day, and chosen for
you that day. He wanted to build jannah
for you, so He gave you the act
and made you a part of it, so
He could reward you for it, and your
jannah would reflect it.
This is the attitude we should have. This
is Anas ibn Nawar.
Why them and not me? You Allah, this
bothers me.
You Allah, I feel, subhanallah,
like I've disappointed myself.
It wasn't a battle. But there wasn't a
battle. The Prophet salallahu alayhi wa sallam wasn't
going for a war. He was just going
to capture a caravan, he needed a few
people.
But despite this, he's not making this excuse.
He feels I should have been a part
of it. Why them and not me? He
makes this pledge to Allah.
Anas ibn Navar, this mighty, brave soldier,
he
walks across
Uhud, and he sees the sahaba seated, and
some running, and some climbing, and he says
he asked the question, what's going on here?
And they say to him, but haven't you
heard?
Haven't you heard?
The prophet salallahu alaihi wa sallam has been
killed.
And he drags his sword and he says,
by Allah,
I smell the fragrance
of Jannah
at the
foundation of Uhud.
The mountain,
meaning at Uhud.
And he launches himself into the enemy,
striking and shooting and piercing and doing what
he can do until he's made a shahid.
When they found his body, they said there
were over 70
piercing punctured marks on his body.
Some of the scholars of tafir say the
verse in the Quran in Suratul Ahazab,
They say this verse encompasses Allah says meaning
from the believers
They were truthful to the promise they made
to Allah. When they said
They were truthful to that promise.
From them are those who have completed their
promise and returned to Allah.
From them are those who are waiting in
earnest, anxiously
to fulfill their promise to Allah.
And what is the one quality they have?
They never ever changed anything. They never changed
their ways. They never felt inferior.
They never felt that they need to
tread the path of other systems.
They never felt that we need to twist
the religion and change the religion.
They never had this inferiority complex. Umabaddalut
abdila, they had no inferiority complex.
Subhanallah,
no inferiority complex. It's different to another group
Allah discusses in the Quran, who are known
for changing for the sake of changing.
Referring to the Jews. When Allah told them,
Enter Palestine,
and say meaning it was a word to
seek forgiveness, they changed it for the sake
of changing it. Instead of they added one
letter, and made it.
That was them, Allah praises the believers. This
Ummah they don't change.
They don't change.
They don't have the supermarket dua approach.
When they teach people about Islam, and people
have issues with with Islam. If they have
issues with Islam, that is their issue, it's
not Islam's
issue. That we don't need to change the
religion
to convince someone to like us, or change
the religion to convince someone to become a
Muslim.
Islam is what it is. It stands on
its own. It's Allah's system. It's a system
of mercy, a system of justice,
a system of transformative benefit, a system of
wisdom.
It is what it is.
Fronted.
Do not have an inferiority complex because of
it.
And that's from the that's from iman.
If you don't like
it, I mean whoever wishes belief,
Whoever wishes disbelief.
Prophet sallallahu alaihi wa sallam's message was 1
and very simple.
And you'll be successful.
That's the message.
You have issue with this and with that,
put all that aside. Wash upon Allah and
you'll be successful. Grow your love for that
one Allah in your heart and you will
understand everything else.
Today we try to
explain the religion and change the religion to
make it palatable
for a people who don't love Allah as
they should, or believe in Allah as He
deserves to be believed in. This is the
problem.
Islam stands on itself.
This is Anas ibn Abdul Nadar, SubhanAllah.
May Allah
bless us to be with the prophet sallallahu
alaihi wa sallam and his companions in the
hereafter. Ameen.
So all this is happening, and Ka'abi bin
Malik finally finds the messenger sallallahu alaihi wasallam,
And the prophet sallallahu alaihi wasallam silences him,
because
this is leadership.
This is wisdom.
Do not announce that you found me, because
if you announce that you found me and
we're still in a weakened state, what's going
to happen? The Quraysh are trying to to
kill me, take the means. This is not
the time or the place or the space.
The prophet salallahu alaihi wasallam silences him,
so that they can save themselves from another
wave of attacks.
And the prophet
or the people surrounding the prophet
from the sahabah
felt that the best approach was to push
the prophet sallallahu alaihi wasallam towards Mount Uhud,
and to push him up Mount Uhud because
that would give them the aerial advantage, and
give them the safety that Uhud became a
sanctuary for the believers.
And the prophet
said about Uhud, That Uhud is a mountain
that loves us and we love it.
Loves the believers, and the believers love it.
And I don't know about you, whenever I
see Uhud
it just does something to my heart. When
you're traveling into Madinah, especially by air, you
you see many mountains.
You see many. But then when you see
Uhud, you just know this is Uhud.
Something happens, something jumps within.
I don't know if you have if you've
experienced it. The next time you travel, try
your best. So many Muslim fighters were at
Uhud, and the prophet sallallahu alaihi wasallam had
to get to his people. With him, he
had 9 companions surrounding him, 7 from the
Ansar,
And they had no choice but to attempt
to break through the enemy lines because to
get to Uhud, they had to break through
the enemy lines. And they attempted this, and
1 by 1 they began to fall, subhanallah.
Because you're breaking through the enemy lines.
And Balhaibin
he fought fiercely and defended the
until he was hit by an arrow that
affected his right arm. He still carried on,
and he could,
until he could no longer use that arm.
They reached the mountain, and the prophet
tries to climb the mountain, and he could
not do so. So this Talha, what does
he do? He
sat below, and he makes the prophet salallahu
alaihi wasallam use him as a ledge to
get onto this rock, to get onto Mount
Uhud,
radiAllahu an. And talking about people who fought
till the end, Musa ibn Umayr, we spoke
about him.
It is said that when he was killed,
subhanallah, he was holding
a a, he was holding a flag. And
back then, those flags meant much, as you
know. Or as if you didn't know, now
you know. Because that meant that your battalion
was there, your leader was there, you were
doing well.
But as he was struck and it fell,
he picks it up with the hand that
he had. As that hand was hit, he
picks it up with his teeth, leaning it
against his shoulder, his shoulder and his jaw.
I'm just trying to imagine what the Arabic
was trying to describe.
And with his jaw in his dying state,
he picks it up. It can't be held
straight, but at at least it's held to
at an angle
until the final blow caused him to pass
away. This is who they were. It wasn't
over until it was over.
We see the
surtasahab. They fought until they had no more
breaths to breathe. They did da'wa until they
had no more breaths to breathe.
After he was stabbed and he was dying.
Even though he had the affairs of the
ummah to deal with, Who's gonna be the
next caliph? We know that he set a
shura body to pick the next amir,
of the of the Muslims.
Whilst all this is happening, and he's in
pain, and
he's he has this big matters to take
care of, a young boy walks into
his place
with his lower garment beneath his ankles. Umar
is passing away, he's bleeding to death
And Umar,
even though he says to this young boy,
O my young brother, O son of my
brother, Afan.
O son of my brother. Imagine this, how
beautifully is he speaking to this person? He's
going through pain. He was stabbed. He's bleeding.
The doctors have established, or those who had
some experience established, that he's not gonna recover
from this, because whatever they put through him,
they saw it exiting his his his wounds,
so that's how they recognize that
his wounds are too deep.
He says,
Oh son of my brother,
raise your lower garment.
Is more beloved to Allah that you do
so.
And
your will last longer also if you do
so. I mean, who amazing.
Perfect instruction,
even though you're about to pass away.
They did you could say he just did
his dua, but excuse him for being angry,
for scolding the boy because he was in
a different no. Even his dua was perfect
despite his circumstance.
So,
this is what's happening. And there's other companions
that are defending the Prophet
from them Sa'ad
as we've heard. And the Prophet
said about Abu Talha, that the voice of
Abu Talha upon the idolaters
is harder upon them than an entire platoon.
This is leadership by the way. To speak
a speech like this, what does it do
to the hearts and minds of the people
around you? Alright? And Abu Talha not only
shot arrows, but he also defended prophet sallallahu
alaihi wa sallam with his body.
And it is said when he was shooting
these arrows, he was pulling so hard at
the string that he broke multiple arrows. And
when the Prophet
was surrounded by them, and they were moving
through all the chaos, whenever he saw people
from the Muslims who had arrows, he would
say, give your arrows to to Abu Talha,
SubhanAllah.
And this is in Sahih al Bukhari by
the way.
Abu Dujana, we spoke about Abu Dujana earlier,
he also was a shield for the Prophet
and Abu Bakr, and Abu Ubaydah
they fought valiantly,
and defended the Prophet
But Abu Ubaydah actually used his teeth
To do what? To remove 2 arrows that
were lodged into the face and mouth of
Rasulullah
Imagine, multitasking.
You defending,
you you helping the Prophet sallallahu alaihi wa
sallam, your hands are busy, he's using his
teeth. Alright? So subhanallah, they were amazing
in in in them putting their lives on
the line for the sake of the truth.
And this is what happens when the truth
is trying to be annihilated and removed off
the face of this earth. All they did
was say there is no one worthy of
worship besides 1 Allah. That was their crime.
And all this is happening. Their lives are
at risk. Their wives are at risk. Their
children are at risk. Their wealth is at
risk. Their homes are at risk. Their city,
all this just for
and they had to defend it in this
manner. Indeed, they were heroes. Umar
in the meantime,
he takes care of the advances of Khaled
ibn Walid with the people that were with
him,
as he was already,
with the Muslims on the mountain top, and
they had the aerial advantage, and all this
is happening. The Quraysh themselves are human beings.
They get tired, and they feel it's time
to,
to back off, to back down,
to,
not go any further. Because if we go
any further, we've reached our maximum. Things could,
end up taking a turn for the worst.
And the prophet
saw this as an opportunity for a successful
withdrawal in order to to regroup. And the
prophet,
he met with those that were on the
mountain passes of Uhud. And when you go
to Uhud, you can see the mountain crevices.
I I don't have any information of which
crevice was used. And I've tried to look
for information about this, but I could not
find anything that really pinpoints,
the crevices, but it's not important anyway. Even
if we knew there's nothing,
religious
about, going and climbing those crevices, but you
do see the crevices of of Uhud. Now
the Muslims were overcome with fatigue. They were
overcome with pain. They were overcome with fear.
They were human beings. And Allah showered his
mercy upon them by allowing them to experience
a peaceful sleep after this. You know what
happens after you go through a traumatic experience.
Right? Sleeping is very difficult. Allah mentions in
Surah Al Imran, in ayah number 154, we
don't have the time now, but do revise
it. He mentions this matter,
about their peaceful slumber.
And as I said, this battle can be
said to be a draw. The Quraysh, no
doubt, they lost men. The Muslims also,
lost men, but it was never a win
for the Quraysh because they know they didn't
achieve what they wanted to. Very quickly, my
dear brothers and sisters in Islam,
we've taken some lessons along the way, but
if I can summarize some of the macro,
lessons that are unique,
to, Allahuht.
I mean, I wouldn't even know where to
start, and I think you appreciate that. But
for starters,
we spoke about following the command of Allah
and His Rasool
There is no goodness in leaving those commands.
There's no goodness.
There's no vantage point.
Follow it and follow it religiously.
And know that you will not achieve everything
you desire except by leaving the wrong things
that you desire.
You know the desires towards sin?
You have to leave them, to be able
to achieve the great things that you desire.
This is the norm of life.
You want the spoils of war,
and you
at the expense of following the prophet's instruction,
we see what happens.
At the end of the day, would you
want the spoils of war, would you want
the companions of the messenger?
Companions who made shayid.
70
odd members of this Ummah were made shahid.
There was
a price that always paid.
No amount of spoils or camels, whatever they
achieved at the end,
could make up for the losses. Right? Of
these men.
There's no goodness in it. The difficulties and
misfortunes we face in life,
not everything is a punishment.
Many of these things are a test.
Many of you ask, how do I differentiate
between a punishment and a test? Well, it
boils down to
whether you get closer to Allah because of
that difficulty or not. If you get closer
to him, it's a test. If you go
further away from him, it's a punishment.
However, that said,
that said,
means
have ends.
Actions
have consequences.
The life of this world is governed by
universal values, and from them
is
reward is proportionate to effort.
Depending on the nature of the effort, will
you get proportionate?
Reward. And that reward can be for you
or against you. So whenever you go through
difficulty, use it as a moment
to revise your life. What are you doing?
The sahaba used to say, the pious before
us used to say, we never sinned
except that we found the effect of that
sin in our wives and our riding animals.
Meaning subhanAllah, suddenly that day it was a
difficult day with our spouse. We were just
arguing a lot that day. I can't explain
why. I just never felt this desire to
have patience with her, and she didn't have
desire to be patient with patient with me.
It happens sometimes. Why?
Think about what you did moments before,
the night before, the day before. There's a
consequence happening here because of that.
They would say our riding animals would be
stubborn, our camel would be stubborn with us,
our horse would be stubborn with us, and
we'd put it down to a mistake, a
sin that we did.
That is from the universal values of this
life and principles.
Reward is proportionate to
to effort.
The law of we, my dear brother and
sister in Islam, and we've discussed this, the
law of we.
A lot of the times, we see our
actions as actions of individuals, but we don't
see the
impact of that action on the wider Umrah.
Allah doesn't punish other people
because of our actions.
But given that we are interdependent
beings,
and circumstances
naturally apply
to interdependent
beings,
if we do something that causes
an encompassing act to change, naturally, it will
be felt by other people. Similar to the
analogy of
a 2 tier ship, and there's people at
the top tier and people at the bottom
tier, and the people at the bottom tier
are digging a hole. And the people at
the top say, well, at least we're not
digging a hole, they're digging a hole. They
will sink, we won't sink. Is that true
or false?
Everyone's going to sink.
So your action in some capacity has an
impact on those.
The archers left, it affected everybody.
Your sins in some capacity
removes baraka
from the face of this earth, that baraka
will be felt by
the vast majority.
Because barakah is something when it descends, it
affects the vast majority as well.
So let us become people of istighfar.
Allah says he forgave the archers. We should
ask Allah to forgive us. From the pious
were those who would constantly keep their tongues
moist with
sometimes 10000 times a day with ease,
they would complete it.
And then moist with the recitation of the
Quran in between.
Do not forget the law of we.
Take the lesson, number 3,
of the importance of following the leadership of
your Amir, and not going against the rule
of your Amir. Whenever,
and salah teaches us this, because salah we
have to follow the imam. The imam says,
Allahu Akbar, we begin.
He tells us to go into ruku, we're
going to ruku. If you came late and
started your salah, but the imam went into
ruku, you follow the imam into ruku, you
follow the leader.
Allah has set the system and this is
the system.
You can't be me, myself, and I.
If you're part of a group, be part
of the whole. Sometimes, yes, your view will
not be followed.
But you shouldn't start sulking about it and
making a problem out of it, and using
it to have bad thoughts about your Amir
and the people who supported him and trying
to make 2 camps within the camp. People
who are for for me and against me.
And then everything that happens you find an
interpretation that is based on your bias.
You refuse to give someone the benefit of
the doubt because now you harbor within you
some,
enmity and some thoughts about the person. Why?
Because it didn't go your way. No, you
need to mature up.
You need to mature up. This is from
the lessons of
Uhud. From the lessons of Uhud is follow
your Amir. The Amir
He makes a decision, follow the rule of
the amir.
And we we learned this from the,
return of the
Number 4, Allah tests, and he's the owner
of divine wisdom. Life is a test, my
dear brother and sister in Islam.
People think we're only being tested when life
is difficult,
when our marriages go bad,
when our dealings go bad, when our job
application doesn't go the way we wanted it,
when that promotion doesn't happen,
when we fail our exams,
we feel this is when we're being tested.
No. You're also being tested during the good
times. Life is a test from beginning till
end.
Allah tells us in the Quran
about insan.
When Allah honors insan,
What does Allah say before that?
When Allah tests him by giving him what
he wants,
and blessing him with the blessings. Allah test
him.
That's a that's a test,
so that it can be made manifest whether
you're a grateful servant of Allah or an
arrogant servant of Allah. Do you thank Allah?
Do you attribute your success to Allah? How
many of us today, we have a win,
we attribute it to ourselves?
My intelligence,
my skills, that was my idea. Lucky I
said this guys. Remember, if I didn't say
this, it wouldn't have happened.
We have this attitude.
This is You're not being grateful to Allah
Subhanahu wa'ala. Say, Alhamdulillah,
Allah, I have my praise belongs to Allah
who blessed me with the idea. Praise be
praises belongs to Allah for giving me the
inspiration to say what I said at the
time. I wouldn't have said it by myself.
It's all from Allah. This is the attitude
of a believer.
So life is a test during the good
times, whether you recognize Allah or not.
And also during the difficult times,
whether you have enough in the tank to
be with Allah despite the difficulty, whether you're
gonna go away. And like I said, if
you stay with Allah, it's a test. If
you go away, it's a punishment.
The archers,
they took ownership of their mistake,
and they remained upon the deen. And Allah
forgave
them Before they passed away, they meet Allah
forgiven, they have nothing to answer for, but
Allah leaves the lesson for you and I,
O servant of Allah.
Now,
the next lesson, my dear brother and sister
in Islam, and I have to be selective
because of time,
is number 1,
be enlightened. Learn from the episodes of life.
Some of us, subhanallah,
and I see this,
in my work,
at the Islamic council level,
dealing with disputes, contractual disputes,
financial disputes, marital disputes, inheritance disputes, we don't
learn from our mistakes.
Battle of Uhud is one of learning from
your mistakes.
The battle of Uhud is one of learning
from your mistakes.
Never be complacent.
If it didn't go well, assess.
There's no problem in failure. I I once
read this comment that goes back to Jurgen
Klopp. You know Jurgen Klopp? Manager of Liverpool
Football Club.
And he's right.
He said, I learned
from the games that I lost more than
from the games which we won.
Losses
come with many lessons,
and a loss can be a blessing.
But a loss is a loss if you
lose and you don't learn from it. Your
character doesn't change, your approach doesn't change, your
system doesn't change, your strategy doesn't change, your
world view doesn't change, your paradigm, then you
truly lost. But if you may if you
suffer a loss, and you learn from it,
you regroup, you dust yourself, you get up,
you try again, you haven't really lost.
Because at the end of the day we
are to build jannah. Allah doesn't delete our
jannah as a result of a loss. In
fact that loss can be a means of
an improved jannah. When you learn from it,
Allah rewards you further.
So never be complacent.
Learn from it. The Muslims learned from it.
No battle after were they complacent. After this
battle, the major battle was the battle of
the trench.
Why did they dig the trench? That was
very hard. They didn't have bulldozers and all
this famous equipment we have today. They had
to use hands and picks
to dig a trench that they've never done
before. It was a Persian tactic of war,
which Salman al Farisi
brought to the Muslims. Why did they do
it? Cause they learned from badr, you from
Uhud, you can't be complacent.
They could have sat back and said, Allah
sent the angels during badr, you'll send the
angels. 10,000 ahazab are coming, let the angels
come insha Allah, we'll be ready. No, they
dug dug that trench, then Allah left them,
left the ajab camped outside that trench for
a month.
Around this period.
And then Allah shook them with with the
with the Jews. They had a pact of
allegiance, of security, a security
agreement between them. The Jews broke that, and
the Muslims almost attacked from behind from from
the place of the Jews. They had to
face this. Allah says in Surat Al Hazab,
We shook the earth beneath the Muslims during
that battle. It wasn't a battle.
Allah saved them from actual fighting. There were
skirmishes. Yes, that happened during some parts of
the trench that
they managed to get through.
But Allah says,
They were shaken.
Allah says, they were shaken to the extent
to the extent that they had different thoughts
about Allah.
They were tested to the extent that the
Sahaba started having different thoughts about Allah. Allah
says
That was the day where we tested the
believers.
We shook them a great shaking.
They learned from Uhud,
We were complacent that Uhud, we won't be
complacent again.
We took for granted the angels that came
down at Badr. No. We can face loss,
we need to be with it. Never be
complacent.
Follow the rules. Never underestimate piety.
The world, keep it in your hands, not
in your heart.
The money can be everywhere, keep the money
in your hands, not in your heart. Don't
let the money define you.
You define the money. The only way you
can do that is by keeping Allah and
His Rasool in your heart, and the money
in your hands.
The archers saw the money, and that deep
that was a defining moment for them. They
saw these spoils of war, that was a
define That was the crux for why they
had a difference of opinion and a change
in opinion.
Never let money change who you are, never
let power change who you are, never let
the promise of promotion. For those in the
corporate world, don't undercut someone to get a
promotion.
Do not sell your hereafter for the sake
of a promotion,
for a company that treats you as a
number. Many people, subhanallah, they work for the
companies.
I I I see this with my students.
They work for big companies, international corporations,
and they always use the word we, we,
we, we, we, you know.
Sometimes there's banter.
My company is better than your company. Your
Say, brother, your company
you own the company?
No, I don't own the company.
You have choice whether to go to work,
not to go to work? No. You have
access to bank accounts? No. So what? You
you own or are you owned?
I'm owned. You're just a number.
You don't hit the targets, they will replace
you with somebody else.
That's how it works in the corporate world.
But subhanallah, that money has a way of
changing how we think. We forget that we
are owned, we start thinking we are owners.
Keep the money in your hand, not in
your heart. Don't let anything swerve you. Don't
do the wrong thing for an extra pound
or penny, or an extra position.
Never do that.
Never do that.
Someone was telling me today about a person
who applied for 6 months leave. There was
an aspect of their contract that gave them
6 months sick paid leave.
So what did they do?
They went
to a doctor friend, and got a letter
written
with the right details to exercise this clause
in the contract.
Okay?
So the doctor, may Allah guide the doctor
because it's corruption
throughout.
May Allah guide the doctor for lying, they
took the letter to their boss,
HR obviously had to do what they need
to do, leave was approved,
paid leave, 6 months they were taking the
pay, and they started a business with it.
The idea was we'll use the money as
capital for the business, if the business succeeds,
we leave the job, if it doesn't, we'll
go back to work.
Okay?
6 months later,
they all designed the 100.
And the money that's coming in weekly is
way above what they were getting paid for
this company, and they left the job. So,
you know, I was being asked about this.
That you know, this is a praiseworthy thing?
The Ummah is taking control of themselves.
No. This is wrong. This is cheating. This
is haram.
A person has to pay back every cent
that they took, and maybe be fine for
it as well.
Because you build your empire upon ba'atil and
haram. All your capital is haram, it was
earned through lies.
You see what happens when you put money
in the heart, and Allah in your hand?
You put the sharia in your hand
sorry, the sharia in your in your hand,
and you put the money now in your
heart, you see what happens?
May Allah protect us. So please, remember this
my dear brother and sister in Islam, keep
your money in your hand, only keep Allah
in your heart.
Adversity has benefits. We spoke about this. Allah
has wisdoms.
He puts us through tests.
And sometimes Allah puts us through difficulty because
if He left us with ease, we'll go
to jahanna.
Allah says in the Quran,
Allah
if He opened the sustenance upon His slave,
the slave will become arrogant on earth. So
Allah subhanahu wa ta'ala restricts the sustenance for
this person, to help this person go to
jannah in the hereafter.
This person will be saying Allah hasn't given
me. No, Allah has given you, you just
don't know.
Allah gave you and He didn't give you,
if you only knew. He gave you jannah
by not giving you that extra profit that
you were looking for.
And had you known that with that extra
profit you would have bought the hellfire, you
would have told Allah, restrict the capital and
give me the jannah.
So life has detest. Right? Adversity
has benefits. We should be holistic in how
we think about things.
I really have to end. Otherwise, we've ended
our lecture on, on.
Yeah.
Lesson number 7, do not act on rumors,
my dear brothers and sisters in Islam.
Whatever you do, base it on verified information.
I know we live in the age of
social media, and WhatsApp, and Telegram, and Signal,
and all these apps, and hitting the forward
button is so easy.
In fact, even they know it's so easy
that now they restrict you. If it's a
forwarded message, you can't forward it to more
than 2 people at the same time, or
3 people at the same, or 5 people.
I don't know. They have these rules. Right?
Right?
It's a forward message. Have you guys experienced
this? Try and forward, it says restricted.
Because even they know that you can spread
lies so quickly.
When the rumors broke that the prophet sallallahu
alaihi wasallam passed away, what happened? People acted
on it before
verifying it,
except Anas ibn Nawar and those who are
like him. So
please verify information.
Do not be a means of spreading lies,
And the Quran teaches us about this.
Right? Allah says investigate,
investigate. Someone comes to you with news, investigate.
If you go out in the way of
Allah, investigate.
If people bring news to you, say to
them, bring your evidence if you're telling the
truth. This is part and parcel of the
religion. What lesson are we on now? Lesson
number 9, Islam is attached to revelation and
not to a person.
Where do we get this lesson from?
Where do we get this lesson from? Islam
is attached to revelation,
not to a person.
When the prophet
passed away, and the people said the prophets
passed away, so we sat down. Anna said,
but Allah,
Allah is alive,
the message of Muhammad is real and true,
we still believe in it, it hasn't changed.
Right?
So, wama Muhammadunillah
Rasool, as Allah revealed. It's nothing about Muhammad
except that he was a Messenger.
Messengers came before him and they went.
In the same way, Islam is Islam.
Attach
the truth to evidence, not to a sheikh.
Say sheikh said it, or this person said
it, or that Mawlana said it, or that
Mufti said it.
It's attached to evidence. If the person who
said it said something that evidence supports,
then it's Haqqan the truth.
And if an evil person, even if they're
a disbeliever, they speak the truth and what
they say conforms to the evidence that Islam
has brought, we accept it.
Even shaitan,
when he taught the ummah about ayatul kursi,
what did the prophet sallallahu alaihi wasallam say?
Shaitan spoke the truth but he's a liar.
He's a liar but this is the truth.
What this particular matter is the truth but
he's a liar.
This is our manhaj and our madhab.
And number 10, finally,
there's many more, but I'll cap it at
10. Disunity makes us weak, my dear brothers
and sisters in Islam.
Disunity makes us weak. Today we disunite on
so many levels,
and then shayfan makes us bring this whole
disunity aspect to our religious level.
How a person prays their salah. Do they
pray it based on a madhab, or do
they pray it based on a certain hadith
or not? And we use this matter to
go further apart and grow further apart.
There's matters
that have no compromise, and then there's matters
that should never ever be a means of
us weakening our collective position
amongst those who
dislike us and consider us an enemy.
We should never disunite.
Sometimes we disunite because of inheritance, We see
this in inheritance disputes.
Sometimes we disunite because
of allegiance to a family or to a
family member. There might be an elder in
the family having a dispute with another elder,
and then they make sure that the children
fight with each other as well. On e
day, even the children can't say greetings to
each other. And And at the masjid, if
they see making salam to each other, the
kids will be in trouble as well.
This is this is not from Islam.
We create moments of disunity where there's no
need for it, it's pettiness.
And you're gonna stand in front of Allah
on the day of qiyama.
To the extent that sometimes we know that
we're wrong and the people know that we're
wrong,
but we will support the wrong just because
of our blood type, and our color type,
and our ethnic type, and our tongue type,
our language type,
our culture type. This is from Jahiliyyah. This
is what the Quraysh used to do during
Jahiliyyah.
During Jahiliya, there's poetry about their madhab and
their way. And their way was nobody
should or,
meet their madhab was 1, if we don't
oppress, we will be oppressed. And nobody should
oppress us. Whoever oppresses us, we will oppress
them harder. This was their mother. It was
known as the period of ignorance.
Or Ummah Muhammad salallahu alaihi wa sallam.
I'm not saying don't have a view, have
a view. But the manifestation of that view,
that's what I'm talking about. I'm not saying
you should believe what you believe right, that
you should start considering it wrong, and consider
what someone else does as wrong to be
right. No, I'm not saying that. Because what
we believe to be right and what we
we believe to be wrong is our identity.
And if we dilute our identities and we
stand for nothing, we'll fall for everything.
Right? And if you don't have identity, quite
frankly, you just burn out. What you believe
to be right is fine. How you manifest
what you believe to be right and what
you believe to be wrong,
we need to tweak how we manage this.
If I believe someone to be wrong and
me to be right, it doesn't mean I
need to develop enmity in my heart towards
them. And if somebody oppresses them, I will
be happy for them being oppressed. This is
wrong my dear brothers and sisters. Sometimes this
happens.
Somebody is wronged,
and we are asked to help,
and we purposely, because of our bias, support
the wrong.
This is wrong.
Islam is about going against your best friend
if your best friend is wrong,
and siding with the enemy if the enemy
is right.
That's Islam.
And we learned this from this particular,
battle.
When the archers
differed with each other, they used that difference
of opinion to disunite.
Some walked off and left the others there
by themselves.
And this should be a lesson for the
Umma,
that we collectively
carry the legacy of Nubuwa.
There's no prophet to come after Muhammad sallallahu
alaihi wa sallam. This message
of no one man carries it, but a
collective community carries it, the community of Islam.
And that is why
Allah said, You are the best
of nations.
Why? Because you collectively carry this legacy, no
nation before you carry this legacy. If we
disunite, we cause the parts of this legacy
to move apart. Think of it like tectonic
plates moving apart from each other.
The light of the sunnah of the prophet
is collectively carried on our shoulders in different
capacities between us.
The further apart we go,
the further apart we make the elements of
the sunnah of the Prophet sallallahu alaihi wa
sallam. The guidance of the message of Islam.
And the further apart these elements are, the
weaker its
ability to create effective change is. I hope
you understand this.
I leave you with these 10 points from
the battle of Uhud, my dearest brothers and
sisters in Islam.
My dear brothers and sisters in Islam, don't
go too far. Let's take a 5 minute
break.
Stand up, stretch, get the blood flowing inshallah.
Save your notes for those who are saving
it on your devices, and come back insha'Allah,
and we'll do a run through the treaty
of Al Hudaybia. Be then before salatil Maghrib
insha'Allah. We'll start at what time? Can we
start at 7, let's do start at 7:50,
inshaAllah,
do a summary. Is that okay?
do a summary. Is that okay?