Walead Mosaad – Series on the Character of The Prophet Muhammad PBUH Part 1
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AI: Transcript ©
True or
misunderstand
who the prophet was,
both Muslim
and, and non Muslim alike.
And
it's important that
we know that because
our connection
to the deen, our connection to
Allah, there is no other door except the
door of of Muhammad
If anyone thinks there's another door that they
can pass through,
they're mistaken
Because
he is the final prophet, he's the seal
of prophets of Allahu Akhalim al Nabiyeen al
Salihim.
And as such, he is the final door
by which we can find,
felicity,
happiness
both in this life
and in the next.
And
we have a tendency, I think,
in the latter period
where we have made
Islam our Prophet and not our Prophet of
Islam.
And what I mean by that
is
we tend to speak about
Islam as this sort of
force
that can't be
easily defined. It's somewhat abstract.
And sometimes we even personify Islam.
If Islam says this, if Islam even look
at that, what does Islam say have have
to say about this?
And one of the things in my studies
that I recall not encountering
is finding any
of the Hadith literature or any of the
Qur'an,
certainly,
even the,
Musa Nafat al Adhmat.
The books of the Adhmat that came afterwards
that were really there just to, provide a
commentary, help us understand Quran and Sunnah,
none of them spoke like that. None of
them said Islam says this or Islam says
that.
In fact,
if they had to
make
conjecture about something particular in the Deen,
they would say,
you know, we think at Okkadah.
Those the the three words that they always
used.
And
knows best.
So not making any particular
What's true?
So not making any particular,
proclamations
about what this this man says and what
what it doesn't say.
That's one thing. The second thing is
we also tend to
personify
things that we can
sort of have this
scriptural independence.
And what I mean by that is
it's been kind of hit us over the
head almost like a hammer continuously
for many of us.
As if there are 2 abstract things
that
are not connected to actual human beings
and the understanding of human beings
and
the,
the hearts of human beings.
And they are.
The Quran came to us via the prophet,
khamaz sallallahu alaihi wasallam.
As the iqd sunn came to us via
the prophet, khamaz sallallahu alaihi wasallam. There's no
other way that it came to us.
And means
that the prophet
communicated
to him.
Raul,
right, narrated to someone
with a narrator to someone else and so
forth. So the difference in terms of how
the Quran and Sonu reached us
or one way of differentiation
between them is one of designation. The prophet
clearly said this is Quran.
This is not.
Number 1.
And number 2,
in terms of intensity.
So
the
the talk or the
the change of narration of the number sheer
number of people
that narrate or end
in terms of how certain we are that
it's from the prophet Sarsenham,
is at the highest level. We call it
means
that so many different people there. We have,
absolute certainty that it came from the prophet
of Saq. 7 in turn came from the
lost Muhammad.
And so that's why you don't see like
a a a science of criticism
of certain verses of the head. We don't
say
Right. We don't have that that categorization when
we talk about the Quran, the ish of
the Quran. But we do have this about
the hadith. And the hadith represents the sunnah.
Why do we have that? Because not all
of the hadith came that way. Some of
the hadith came in the same way as
the Quran.
And in terms of the sheer number of
people who narrate it. And if that's the
case, then it actually does carry the same
weight of the Quran
in terms of its fud.
Fud means in terms of how certain we
are that the promised fire said
utter these words? So we have absolute certainty,
for example, that the promised father said,
Whoever misrepresents me, then let him find his
seat in hellfire.
Which means
so many different people
narrate them. We are so certain that prophet
Salaam said, alas, we're certain that except this
is not our home buyer.
Is that all of that also came via
the prophet
Muhammad, salwar, as well.
Now if you think about that,
we don't have a direct connection with the
promised person. In the sense that we don't
live in the same time.
So then how did all of that
reach us?
Well, the people who were around the prophet
of our assembly. What were the people like
when the prophet of our assembly first became
a prophet?
Were they great people?
Were they people that we can say are
women?
That they are the ones to be trusted,
to preserve and transmit
and carry on
the last
teachings that Allah Subhanahu Wa Ta'ala wanted to
be sent. Not just to the Arabs in
the Arabian Peninsula,
but the whole world.
And not just the whole world, the people
who are living at that time, but for
all generations to come until
the end of time.
What were they doing with some of them?
Eat.
Some of them had a type of hatchet
to laugh and some of them grow on
the cabin naked.
Some of them,
they would be so ashamed of having a
daughter that they bury her alive
with a who a who that was so
that behaved and then putting it.
That was subtle. Not all of them.
There are still shehama. There are still good
politics in many of them. However,
no one can say
that the society that the clause of our
7 came into, they were going to have
and they were ready
as people who are going to carry this
exact,
Who are going to be,
Rusl al Maslawi.
Rusl al Maslawi. They're going to be the
messengers of the messengers.
So they didn't they weren't born like
that. Nor were they like that.
When the prophet made hijrah from Mecca to
Medina
out of a total population in Mecca of
about 4 to 5000,
the number who made hijra was about 70
or 80
out of 4 or 5000. And you do
the math, total percentage of this.
Obviously, less than 10%. 10% is 400.
500.
So it's like a quarter of that. So
less than 2%.
2a half percent.
Of the total population,
70 or 80 people.
And that's
13 years into
his mission. That means only 10 years later,
Khabarov's father will depart this earth
when he made the Mishnah.
But yet in those 10 years, or I
don't know, complete
mission of the 23 years,
he transformed
these people
from some of them were idol worshipers and
some of them were
engaged in all sorts
of frivolous wars and and and,
and conflicts with one another and so forth.
And to the degree that,
that urban peninsula
actually was never conquered really by any foreign
army before that. Never was.
Was it because they were so tough and
strong? No. Because no one had an interest
in what's there.
There was no sort of, you know,
huge violent civilization
that they wanted to come and plunder and
build and pillage and and take advantage of
like it happened in other parts of the
world that weren't too far away. Go up
a little bit north, you find that. Go
a little bit south even in Yemen, you
find that. Go a little bit east in
Persia, you find that. Go a little bit
west,
and in North Africa, you find that. But
the river peninsula,
so to speak.
So then
a span
of 23 years and perhaps we can even
say arguably in a span of 10 years
when he went to the Medes, all of
our sudden, and established that society.
He transformed
a generation of people who who before that
the world thought nothing of and thought nothing
would become of them,
into how does it be sad?
Those who would carry
the most
important
message,
communication that Allah
has ever sent to men.
Then the question becomes, how did he do
that?
How did he do that? How did that
happen?
What what was the force that was there
that transformed these people into something
completely different
to the degree that we can't even mention
their names now
except if we say, Rodney O'Brien,
may Allah be pleased with him.
And there's really no other generation of people
as a generation you could say that about.
And
he transformed into such a degree that not
only they transformed,
but they also have the ability like him,
Salazar, to transform others.
So the generation that came after them is
tayr i'min.
Because what is is
the ones that follow.
And the ones that came before them, al
Sahaba,
the companions. Who were they the companions of?
So
that the power of the ri sarah
certainly was there.
The power of ri sarah, the power of
the message. And yes, you can say definitely
the Qurban, aqid.
And yes,
the collected
practice of the prophet Muhammad
but
people tend to marginalize and think about the
power of the lassul,
Salazar said. The power of the messenger himself.
And
if we're not for
the extended power, the continuing power of Rasoolullah
to change people, to transform people through all
of those generations, there would be no worse
than that.
Definitely
not.
So then, what is it about the prophet
by Suddler?
How is it that he transformed people?
What was it about him that made him
who he was? Was he
merely,
as some would say,
like a messenger, like a mailman and he
had the Quran who gave it, passed it
on,
and then it's finished,
and then it was done. Is that how
we think of him?
Or do we think of him as
he is the riser.
He is the he is the message in
and of itself. He embodies the message.
And you can't understand the message
without the messenger.
There's no understanding the message. You can't understand
Islam. You can't understand that he said it.
You can't understand the Qur'an
without understanding?
The deen. He is the evidence. He is
the proof
of the deen.
Al Ayan of the great al Dinushin, he
said, if the prophet, salaw alaihi wa sallam,
did not leave anything behind
except
the sahab, except the companions,
and that's all we do about
it. It would have sufficed.
Would have been enough
to know that this is
hot.
This is truth. Every single word of it.
Because every single fiber of being
in the rasai seller is hot, is truth.
And if you don't see that, if you
don't understand that, you'll never understand the rasai.
You won't get it. You cannot divorce
the Isad from the Rasulullah.
So we have some misguided people running around
saying, no. For animal and we don't need
to serve that.
How can you
take that part away?
It's like splitting the atom.
It's an integrated whole. It's a single unit.
How can we do that? How can we
understand it? It? So then it behooves us
to study
and spend much time and actualizing
and knowing
the life of the prophet, prophet Isaiah.
And not just his life, we're going to
talk about the silo.
So another thing that
talking about Tasayim al Fakim may be corrected
some misconceptions.
The sila of the prophet
that's what's referred to. When
Abraha Ashram,
when Abraha was the general of the Arabic
group of Yemen,
came up north and tried to destroy Becca
because,
of some dispute that he had concerning
him wanting to have
the hatch to build a regime on it
and then build a huge church monument
towards that.
And one of the Meccans had come and
desecrated or defiled the church, and so he
wanted to prepare it. That's why he was
having a feed in the ear of the
elephant.
Until the time that he passed on our
salah,
he went to,
Beni Saad,
Maheb Saad. He was his firstborn son's mother,
and he was there. He saw miraculous things.
Stay there till he was 2. Then he
came back. Then he said till he was
4. Then he came back again. Then his
father passed away. He was 6. And then
he passed out to his
grandfather Abdul Muttalay. And then his grandfather passed
away. Then they went on to Abdul Thalay,
his uncle. And he made trips with his
unclean
cow. They're disputing after the cow is rebuilt
after flood or fire. They want to decide
who's going to put the Hashanah Escalade, the
black stone in his place. He said the
first tribe to enter. The first tribe to
enter was the prophet called Saqsa, when it's
35. Before there was a prophet, he enters
and he's
And he becomes Muslim. Why? Until the age
starts so long. So we see kind of
these points. And most of the time, we
talk about the sireen and the adina. It
usually revolves around Tasawwet,
around some of the battles that the prophet's
wife is gonna have with Shirkheets. So we
talk about Bethan, we talk about Wahkut.
But
there are other
genres, I would say, other ways by which
to know Prophet Khoslais.
And, you know, the picture that we get,
or let's say the portrait that we get
from
the Sira,
I'll say something maybe not in a good
mood. I think it's a little incomplete.
It doesn't kind of give you the whole
picture.
It's like if someone said to you,
you know, I need to arrange a videography,
a videograph of your life.
And I'm gonna have to use like
25 to 30 YouTube clips. And each YouTube
clip or video is gonna last about 2
or 3 minutes.
And I need to summarize my life and
have to present it to people.
What are you gonna show? What are you
gonna choose? How are you gonna pick and
choose?
Right? Because the sira how did the sira
come to us? The sira was written by
people
who
had heard
many of these,
the ethnobese events that came about. And usually
when people
recollect,
especially years after it's happened, about things that
happened in someone's life, they're only choosing what?
The highlights.
Go over the dictionary column in in the
newspaper.
And when they talk about people who have
passed away, what do they say about that?
You know, he died, survived by my children,
grandfather,
family,
uncle. He worked at
BB and T Bank for 25 years. Became
bank manager.
He's survived by his wife and,
you know, condolences can be sent to Rosenwald
funeral.
That's it.
That's the whole story. Just like this.
So we think about the highlights. And of
course, no one has as beautiful highlights as
the prophet Palos Barsikh.
But what was he really like?
What did this what did this hand feel
like when we touched it?
Do you know that some of the Sahaba
told us that?
They talked about what is a hand felt
like
when they touched it?
Talked about
how they would serve him for 10 years
and never once did he say,
'When I did something, why did you do
it like this?'
And never once did he say, 'When I
had to work neglected
to do some do something, he didn't say,
why didn't you do this?'
Who are these people who are saying these
things? Who remember these things?
Who recorded these things?
Who thought it was important enough
to recollect them and record them and pass
them on to the next generations.
The Sahar,
His own companions
of the gods I sent them.
Just think about when
maybe you
you didn't live
to see your grandparents or you were very
young when they passed. And certainly your great
grandparents, probably most of us didn't know them.
How would you know about them if you
wanted to know who they were, what they
were, what they did, and so forth?
Who would you ask?
You would ask your father, perhaps, or your
mother if they did it at the same
time. Or maybe you can ask your grandfather
about his father, which is your great grandfather.
You know, and say, people who were dead
or Nina or
blah blah blah blah. What was what was
my grandfather like? What did you what did
you look like? Right? And you'd ask things
like that. What did you look like?
You know, what did you do for a
living?
Who were his friends? How did he spend
his time?
What did he say to you? What are
things that he used to say?
Things like that.
Then we feel like we know them.
Then we feel like we might know.
This was the relationship with Sahaba had with
the generation after them.
And we find that sometimes they came in
and asked
about these things. They would ask, what did
Kosasen eat?
What was his diet? What did he eat?
We just described what it has to do
with
every fiber of being
of Rasoolullah's Barak Sena needs to be sad.
We said that already. So even the things
that he ate, the things he didn't eat,
the things that he loved that, they even
noticed his gaze.
His gaze. Yeah. And what are you looking
when he's walking?
They would say,
They would notice if it was sitting in
a room and someone came in a circle
on the floor or on the ground. Someone
came to ask a question. They would say,
oh, if you ask a question, the Prime
Minister turned
and it raised his neck upwards.
And he might just pass forward at least.
No. They're saying the only reason he left
his attention with this group
is so he can turn and look towards
the person who's addressing him. Otherwise, I'm gonna
do that.
They will say words like,
When he turns, he turns his body completely
to whoever's speaking to him.
So he gives them their his complete
attention.
So like they're the most important person in
the world.
That's how they knew the concept.
And they thought that it was important to
say, important to leave behind, important to accord
for us. This
genre that I'm talking about,
they gave a name to it. Generally it's
called a shabadi.
For some of you, that might be the
first time you hear that word,
Which is okay,
but it's an important word. Shina is a
plural plural word from Shina.
Yes. It means left, but it also means
attribute.
Khuluq.
So the shama'i
are the akhlaq
of Nadi al Islam.
But this even this word khuluf
or khan, it's an interesting word because if
you if you change
the tashid or diagorical
marks
on the first two letters, it can have
different meanings.
So you have something called khal. Khal also
means
creation. Or you can say khad al salamahu
alaab.
Allah created the heavens and the earth.
So khad means from something that's created.
Sometimes if it's in noun form, khalt means
a sika or sika athaya.
The outward
attributes.
So the outward attributes,
we call that.
The inward attributes,
we call that.
So the then
talks about both of these.
The inward, the outward attributes of the prophet
as well as the inward attributes
of the prophet of how,
You might say, well, I understand that outward
is important or the inward is important. You
know, that he was,
you know, when
you
know,
when
they
describe
He's most generous in the mouth of Mawlana.
That's it talks about something he did to
her, but it's also a bit more description
of how he was. What difference does it
make in how many great years he hasn't
feared?
Or what his eyelashes look like? Or what
his eyebrows look like? Whether they were
like bushy or thin? Or what his hair
look like? Whether it was curly or straight?
Or what his complexion looked like? Was he
very dark? Was he very white?
All of these things were recorded.
They even talked about,
which is a kind of weird word in
Arabic.
Means the thin line of hair that goes
from the chest to the belly.
They said he has that.
Why is that important to know? Well,
how does that affect my salah?
For example, my prayer, my sakan, my fasting,
so forth. Why would I need to know
something like that?
And one time I had actually, many years
ago, I was in the UK
doing a similar course.
And the empath asked me. He said you
guys are sitting here reading about the eyelashes
of the prophet's father.
I said, oh, let me finish right.
Easy.
Number 2,
did you consider that perhaps
the reason and situation that we're in today
and the things that we're facing today
because
we stopped caring about what the eyelashes of
the promised Messiah looked like
and we dismissed it as true and marveled
and we didn't think about it. And maybe
we're focusing on all things?
Are we like our predecessors? Are we practising
like they are?
So why do we
expect the results they have
if their hearts are not straight?
The prophet
was legendary.
One of them in particular, Abdullah ibn Omar,
loved the prophet so much that he would
emulate every single thing he did.
One time he was on his way to
Hajj, lived in Medina and he was on
his way to Hajj in Burkat.
And he went to some
hill and he's like, no turn all day
back. And they said to him, why did
you do that, Hassan? He said, I don't
know. But I saw the promise, so I
said, do it.
So I do it too.
And he was also known
for marking
specific places in Medina
where the prophet had been. It's like a
black tar.
I was told
by the people I trust
and Tefal
that when they started doing the excavations in
Medina to expand the Masjid, they found those
spots.
Marked those places. They found them.
And they buried them again, but they were
there.
Still there.
Every place that the prophet celebrated in Medina,
that they obeyed, they made the masjid.
Masjid al Dinra,
the Masjid al the prophets are.
What's that? I never heard of that. It's
there.
Why is that important?
Because when
he went out to offer us, he took
the Mashura.
He took the
council of the Sahaba.
And they said, you know, this time the
ark is very big. It's like 3 times
bigger than the one I've met them and
their company.
We don't have the numbers
or the horten. We don't have the horses
and stuff that they have. If we meet
them out in battle, we might lose.
So maybe it's better we wait inside
Medina
and let them come through the narrow streets
and attack you there where we separate them.
And it'd be easier to defend the city.
This was the opinion of the older Sahaba,
The ones who actually were in Najjar.
The other Sahaba who weren't in Najjar were
too young at the time. They said, no.
We wanna move around the field.
We wanna move around the battlefield.
Regretful. They said, did we make the Prophet
Sallazahu do something you didn't want to do?
They said they also loved him. We can
do what others have on to do. We
don't have to do this.
So at this place, which is now Masjid,
where the prophet
put on his armor,
Now armor is not like kennelar. Today armor
is like, you know, letter, chain mail, that
type of thing. He
He had very good on his arm. He
said,
once a prophetess
puts on his dead eye's armor, he doesn't
take it off.
We continue.
And they continue even until they got there
and
1 third of them are going to go
back and they still continue.
But that place where he did that,
where he said once prophet's eyes put his
arm in his armor, he doesn't take it
off,
it's a mission.
This was a sahab,
how they felt about the Prophet's voice.
Where is our love for the Prophet's voice?
Do we feel like that, Donnie?
Maybe we don't feel that quite quite that
way because we don't know him.
And you will know it better than anyone
who claims to say they know
Islam.
So the 'Shaman' is the genre
that in many ways fills the gaps
that the seerah is not able to do.
Because it gives you
a portrait of the prophet of salami. Yes.
It's comprised of hadith. Hadith that the the
companions are the narrators.
But they describe
the prophet.
And there were imams like Ibn Tirmid and
others who made it into kind of a
separate
sort of a a separate sort of author
of authorship or JAMA because
they saw the importance
of knowing the box of Alexander and the
Shnek.
Knowing who he was, his character, or Sikhs.
So my plan
and for those of you
that don't know Amazon,
I don't think so.
Anyway, the
the best translation that's out now
for the sunnah which we'll be referencing
is this one called a portrait of a
prophet, English translation by Muftaw Khalid who passed
away on Hurrem Ulloa. This one. And it's
done by Franz V. Ted.
So you might get it from their website
if you're interested.
And I think possibly it might be in
Amazon, but I'm not really so sure about
that.
But it's nice because it has both the
Arabic and English
in it. So obviously,
there's like 400 navies in your ark, all
of them.
Some of them that are indicative
that we think make the point
about
the prophet
So the first chapter
here
talks about Al khad.
Al khat. What did he look like?
What did the prophet's messenger look like?
And even within the words
of how they described him, you can see
and feel
the importance
and the love
that the Sahaba will give a warning for
the prophet Muhammad
So one of them, which is number 10,
I'm gonna just stick around.
Which is like something like this
but red.
Like a red well, a red, you know,
a vedat.
So I started looking at him as well
as the moon.
For he is indeed more beautiful in my
opinion
than
The moon for them was a big deal
because if you think about the environment that
they lived in, they didn't have city lights,
They didn't have billboards. They didn't have
Statue of Liberty, High Cliff Tower, and,
you know,
moon.
The beautiful moon.
Prophet's house, the beautiful
bull, Prophet's house was more beautiful.
So beautiful to a degree
that someone actually said they saw light.
And many of them could not look directly
at the face of the prophet's wife.
They couldn't bear to look directly. It was
too bright.
Some of them mentioned in other hadith
that when he would be walking,
there today and Assad is out, you couldn't
tell where he ends and the horizon begins
because he was so proud.
And it's come down from our own and
that too that the prophet said that it's
light.
So how can he cast a shadow?
So he didn't cast a shadow, and that's
on his body's head. That's on his mirror,
is that he didn't cast a shadow.
So for someone's eye, there was no shadow
to be seen.
That was all reserved for the prophet upon
Saurasena.
So there were outward
characteristics
out of the attributes.
When we think about lighting, think about beauty,
then outwardly the Proverbs R Usedom
also have to be this way.
Can we put how long that's descriptive in
this section?
This one was by Abhi, but I thought
neither very tall, or very short.
In other words, he was of medium height.
But even though he was of medium height,
when there were a Sahaba who would be
sitting next to him, the prophetess didn't appear
to all of them. They were even though
he was not.
Also, that's what his policy said.
Endowed
with sturdy hands and feet,
stout head and limbs and
a lengthy,
mastaba on his chest. What is this mastaba?
One single line that goes down from the
chest
to the belly button, to the navel.
When he walked,
he inclined
forward
as if he were descending a downward
slope.
I have never seen the light of him
neither before
nor after him.
To describe how he walked,
as if he's coming downward
slow.
So there's 2 things wrong
here. His gait
was still elegant, was still normal,
but it seemed like he was moving fast.
How are those two things possible?
There's only one way that's possible.
And the best example I can think of,
fortunately unfortunately I travel quite a lot. So
I'm familiar with airports.
It's like the thing of the escalator. It's
not going up. It's going straight. And then
you have people just normal.
So if you're walking normally,
the people who were saying, you're moving faster
than the people who were just and they're
also looking normal. Why?
Because the ground is literally moving underneath for
you.
Why would not move
for the prophet of Rasalhassen? Why would not
move for the prophet of Rasalhassen? And upon
it is the best
of creation of Allah subhanahu wa ta'ala.
So his cape was elegant, his foot was
beautiful,
but it's like he's coming down slow
in terms of the speed.
And other Panis, they said that Barak's going
to walk and we couldn't keep up with
him.
He looked like he's walking normal
but somehow
we couldn't keep up with him.
And also it tells you he had a
purposeful gait.
He was purposeful.
Right? He knew where he was going.
He knew what he had to do.
He wasn't someone who was
wasting time or just kind of
thinking about the need to do, lounging around
and taking things in. And it's amazing.
Today, when you watch people walk today, it's
the most distracted walking
human history has seen. Do you know why?
This is what
this did.
How many times have you gone by people
or driven behind people
and they're looking at this and they're not
looking in front of them?
Completely distracted.
They're like the opposite of this hadith.
It's like the ground moving
backwards towards them.
Because they're completely
And what is their purpose? Where are they
going? What are they doing?
Who knows?
But our
I have not seen anyone
like him.
That's kind of a summation of who the
prophet
was to the Sahab.
They didn't see anyone like him, neither before
him nor after him.
So I just wanna make a glimpse
of some of these things.
We'll finish with
Mahathir and Sadmeh
at Feddersen.
We have about 5, 10 minutes. We have
enough time to do it.
And before I read about Sadmeh and
But did you know that he was actually
the
prince
of Persia?
Not the Disney movie with,
Jacob and all.
No.
The prince of Persia. He was a prince.
He was from the princely
state and class of Persia.
But he was not convinced
that that was the life man.
He was always a searcher.
He was searching for things. He studied with
the men of scripture from his land first.
At once, he kind of depleted everything that
they had.
He said, 'Where can I find more? Where
can I study more?'
And he went to
Jerusalem,
victim
martyrs? And there
he studied with Christian and Jewish,
priests and monks.
And when he would have one as his
teacher, the one would die and he'd move
on to the next one. The other would
die and move on to the next one,
so forth.
So they got to the last one.
And they said, what you seek,
what you are looking for is mentioned in
our books,
in our scripture.
You need to go south
to Arabia
and find the land of the date
palm trees.
Find the land of the date palm trees.
This is where you will find what you're
looking for. The last and final
prophets.
Because we know that the scripture said that.
Those are the words of.
So
they all came with, and they all came
with
But
they said that the prophet will be coming
after me, the last one.
So he said okay.
He probably didn't realize
that the Arabian Peninsula compared to Jerusalem and
Byzantine Empire was lawless.
They didn't have passports back then. They didn't
have,
you know, customs line and checking your papers
and all that type of thing. So
he went and he didn't realize what he
was getting into.
The seal doesn't mention exactly, I don't quite
exactly what they said, but somehow he made
his way, he found himself captured
and then sold into slavery.
He was a prince
and sold into slavery.
Not very different than many of our African
American brothers who were West Africa,
in Senegal, in Angola, in Colombia, in Mali,
in these places. And they were princes and
kings in their countries.
And then they were enslaved,
and they were scholars, and they were historians,
and they were many things. And they were
brought to this land, this side of the
Atlantic, and then they became slaves.
So this is what happens to the man
in Venice.
And so
he didn't start out in the land of
the deep palm trees,
But he started out somewhere else and he
got sold a couple of times. He did
die with labor. He got also treated very
well.
Until
he got sold to one of the members
of the Jewish tribes
in this land that he had been to
before
called
Yeshirib.
And this is where that takes off.
So Abu Bureeda narrates, 'Samanah Hennessy
brought Allah's Messenger, and when he reached Medina,
a table with right dates upon it.'
And what happened right before this
is that
there were 3 Jewish tribes that had been
given that nobody wants to know about.
And
the way that Medina is,
even till today, is set up as much
sugar than Mecca. Mecca you have a harbor
in the middle and then everything everyone lived
around it. So Mecca, the the car or
the harbor was in the center. There was
no center in Medina
and it was more about fortified
settlements.
So the Jewish front had their own fortified
settlements which nowadays,
today, is some distance from where the Beshech
of Reb Haak Ozark settlements. And
so the man worked in one of these
he was a he was a slave to
one of these,
Jewish
tribesmen.
And he worked on the digpow trees. If
you see how how large they get, they
get quite tall. You have to There's a
way to climb them with a rope and
and belt to get all the way up.
And
it's said that Sivanafedesi
was one he was up there and he
was getting the dates. And he heard the
Jewish tribe with one of his friends talking
about
this man who's claiming to be a prophet,
Muhammad Zawaresi.
And he started talking about, do you know
about him? What do you think about him?
I heard that he's
He became so bewildered that in that room,
what they said, he fell out of the
tree.
He fell on the ground,
out of the tree.
And he said, I have to meet this
person.
So he managed to get away.
And he threw some of the dates.
He didn't steal them, but Adi ibn Ataslaidi
was allowed to have his his plisti, his
hissla or or law for the dates.
So he brought some.
And so here he picks off and he
goes to the prophet of Salah,
brings this
pile of dates and then the prophet of
Salah says to him, 'Yes, madam. What is
this?
And we're doing
this.
He said, Salah, a child will give it
for you and your companions.
The prophet says,
we can't eat it. We don't eat from
Salat. Why did Salat tell him that?
If he wanted him to eat from it.
Well, that wasn't his intention.
What was his intention?
His intention was to see
does this man I see before me fulfill
the science I know that I studied
back in Jerusalem
years ago
with the mosque. Where they said one of
the signs would be the prophet
of Efth and Saman,
the prophet of the last days,
does not eat from charity.
Does not accept charity for himself.
That's one of the signs.
So he wanted to test it.
So he said, oh, he passes.'
In other words, he has one of these
sons.
So then he comes the next day
with the same thing. He puts it in
front of Allah's Messenger. Allah subhanahu wa ta'ala
said the same thing. What is this is
a man?
He said this is a gift, it's bhiya.
Then he put it in front of his
companions and himself and they hid from it.
Why? Because he accepts indeed.
He accepts the gift for himself
but not the self.
Now said a man was enamored
because the 2 things he was thinking about
happened, but there was one more thing left,
the third thing.
Then said, man, look at that, the seal,
the halting Bubba that was on the back
of our south towards the north shore. It's
about this big.
Like a raised piece of flesh with a
brow
shake. He knew that was a sign.
He He had read in the books, this
is a sign, or it was told by
the monks, this is the sign of the
last prophet.
And so the prophet
noticed and then is trying to look because
it's covered.
He's trying to see.
So the prophet
said,
What to do about this? The prophet
bought his freedom.
But
the Jewish tribe was a little greedy,
And he knew that he can request quite
a bit for this particular state. So not
only did he request
a huge amount of gold which the prophet
has to produce,
he also said, well, he has to do
one final
job for me.
He has to plant
these 300, I think, or so trees,
I'll see that. These day palm trees
and plant it and watch it and let
it grow until it bears fruit.
Do you know how long I've texted you?
Barbasai
said, okay. He said, yes, sir, man.
I want you to dig the holes
for all the trees, but don't plant anything.
Don't plant
anything.
I will plant everything.
And so the prophet planted
every single one of them. And within the
same season, they grew and they worked for
it.
All of them
except
what?
The prophet as
he said,
What's the story of this one
who looks like it's not working?
And he's asking
us,
who planted it? Olmaz said, Yerushullah
planted it.
So he took it out,
and then he planted it again.
And it came over that same
year. Now some of them said within days.
They don't produce except once in a year,
August, September. That's it.
The rest of the year don't say anything.
But within days of implanting that, it came
up.