Yasir Khan – Daily Reminder 15 November 2023
AI: Summary ©
The speaker discusses the lessons learned from the death of the prophet salallali Alaihi wa Sallam, including the importance of learning from the story of Hashim and learning about deens and deens. The journey of the Prophet was initiated by Hashim and that individuals must take care of their needs and experiences to avoid feeling like they owed anything. The speaker emphasizes the importance of learning from the life of the Prophet and taking care of fructans, as well as dedicating time to studying Se[SPE.
AI: Summary ©
We will start.
As you guys know that, you know, every
Tuesday,
just sitting for 20 minutes to learn about
the seerah of the prophet sallallahu alaihi wa
sallam, but these 20 minutes add up. And,
you know, you might think that, okay, 20
minutes, what am I gonna get? But for
those brothers who have been sitting, we have
already reached the teenage years of the prophet
now, and we're gonna continue to go on
and extract some
lessons from the life of the prophet
that we can then use in our life.
Especially in today's age when everybody feels overwhelmed,
when everybody feels like there's a lot going
on and they kinda don't know which
place to take guidance from, the is the
first place that our attention to definitely go
to.
And I promise we will be done by
8:30.
Days have come, you know,
is very early. And by 8:30, if you're
able to complete your salah, you're able to
learn something,
you know, about the deen, and you're able
to go back, even
comes in the hadith of the prophet
that a person who learns one lesson,
a fiq, one lesson of deen, such as
making tayammum,
is better for him than offering 1,000 rakah
of.
So don't take this lightly to learn about
your deen, to learn about Islam,
and to keep on increasing in these, different
disciplines of Islam.
Don't think that it's just, you know, wasting
of time or anything like that.
Anyway, last week, we stopped at how the
prophet
we spoke a little bit about his family,
about Hashim, his great grandfather,
Hashim,
Abdul, Abdul Manaf or Amr ibn Abdul Manaf.
That's his real name. Then we spoke about
Shaiba and, you know, his real his name
became Abdul Muttalib.
We spoke about all of his family matters
to the point where the prophet
is born.
And then after that, he's taken by Halima
Asadiya to be nurtured for 4 years, and
then
the happened where his chest was opened and
it was,
cleaned. And then after that, we see that
he was brought back to his mother Amina,
and his mother Amina passed away when he
was at the age of 6.
Therefore,
then he was in the caretake of his
grandfather. So from the age of 6 to
8,
he was in the caretaker
of his grandfather,
Abdul Muttalib. And as we said, Abdul Muttalib
was a leader of his home, was a
person of great distinct and, honor,
but he really took care of the prophet
even more than his own children.
He loved him. And I'm not sure if
I mentioned last week the story that Abdul
Muttalib would have a chair. He would have
a seat right by the Kaaba.
And this would be his chair as a
leader of the Qom, this is where he
would sit. And all of the people would
come and they would sit around him.
And the prophet would
be a little kid, 6 to 8 years
old, 7 years old. He'd be running around,
and he would come and sit on the
chair of Abdul Muttalib.
And the sons of Abdul Muttalib,
they would say, no. No. This is chair
for Dada. This is chair for your grandfather.
Only he is allowed to sit over there.
And Abdul Muttalib would say, no. Leave my
son.
Leave my grandson. Indeed, he's going to have
a very great status when he grows up.
So he knew from that time. In fact,
it comes that even Abdul Muttalib wouldn't even
start the meal. The whole family would be
eating together. And so Abdul Muttalib would sit.
He had 10 sons. The son would come
and sit. And then he would not start
a meal
until
the prophet is
there. And he's a little kid. Right? 7
years old, 8 years old. And so he
is looking. Everybody's ready to start the food,
and he's like, nope. We're not starting the
food until he comes. So that was the
love that Abdul Muttalib had. And subhanallah,
you know, it's it's very common we see
sometimes the love that grandparents
have for their grandchildren
exceeds the love that they have for their
own children.
They love them with everything. I experienced this
because when I was in Pakistan,
and I was staying with my grandfather,
and at that time I was 7 years
old, and my parents were telling me that
we're going back to America. I came to
America very young age, but then at the
age of 7, they're like, we're going back
to America. It's either you come with us
or They actually didn't tell me you come
with us or not. He said, you're coming
with us to America. And I said, no,
I'm gonna stay with my grandfather.
And they were like, no. You have to
come with us. Because I knew how much
my grandfather took care of me. So I
was like, no. I'm not. So in fact,
even myself,
the age of 7, 8, 9, I didn't
stay with my parents. I said, I'm gonna
stay with my grandfather.
And I stayed with my grandfather, subhanallah, thereafter
I had to come. And so when I
came to America,
anytime something would happen, I would immediately tell
my parents I'm gonna tell I'm gonna call
my grandfather and I'm gonna report on you.
Right? Because I knew how much love and
how much, you know, he he gave me.
And so subhanallah, just imagine the reason why
I mentioned the story is all of you
to also imagine your relationship
with your grandparents, with your parents. Imagine how
hard it would be
when now he is about to pass away
as well.
The grandparents' love is something else. In fact,
my grandpa, when I came,
a very little bit, he after a very
little bit, he went blind.
And subhanallah, when he would when he passed
away, my grand my uncles and aunts, they
would be crying and they would be telling
me that because of you, he went blind.
You left him. Of course, they didn't mean
it. Right? But they were trying to show
that his love for you. So the love
that grandparents
give to the grandchildren.
Right? And then, it's vice versa as well.
Right? So now,
Abdul Muttalib is about to pass away. Can
you just imagine the pain of this little
child?
He is born,
and right away he's taken from the lap
of his mother,
and he's taken by Halima Asadiya.
And he's there for 4 years,
and then he snatched away from there and
given to his mother.
And he's with his mother for 2 years.
And then he snatched away from her because
she passes away, and now he's with his
grand grandfather.
And he's with with him for 2 years,
and now he snatched away again, and now
he is given to Abu Talib.
So just imagine the type of pain the
prophet salallahu alaihi wa sallam is going through
again and again. But subhanallah, one thing we
do know is that the prophet salallahu alaihi
wa sallam was the most beloved person to
Allah subhanahu wa ta'ala.
So why all this pain?
Why orphanhood?
Why would Allah subhanahu wa ta'ala make him
go through these, you know, extreme level
of pain and grief?
Well, Allah subhanahu wa ta'ala wanted to do
his
That's why the prophet
my lord has done my manners and my
nurturing himself.
Allah subhanahu wa ta'ala himself.
Allah subhanahu wa ta'ala says in the Quran,
didn't Allah subhanahu wa ta'ala didn't weren't you
found? And
who took care of you? Allah subhanahu wa
ta'ala took care of you.
So Allah subhanahu wa ta'ala
wanted to take care of him himself. Allah
subhanahu wa ta'ala wanted to train him. Allah
subhanahu wa ta'ala wanted him to be ready
for the message.
And subhanallah,
you know whenever you're going through pain, you
know whenever somebody's going through pain especially emotional
pain, what do they say? They say, oh
my heart.
Do you really feel the pain in your
heart? Sometimes you do.
One time my teacher was explaining the ayah,
What
does mean? When Allah subhanahu wa ta'ala does
the inshirah of somebody's chest, what does that
mean?
And so when he was explaining, he said,
have you ever seen
when somebody have you ever seen when when
gyro is being made?
He said, yeah. He said, you say you
have this big loaf of meat and the
person is cutting slices and slices.
That's what you call
That's what you call sharah.
To take and cut into slices and slices.
That's why in Arabic even autopsy is known
as tashriah.
Right? So the heart is made that way
to strengthen it for the responsibility
that it's about to take on.
Not to be spoiled,
not to be, you know, pampered,
to where every single thing is given to
you, whatever your parents want, to feel, subhanallah,
and this is, subhanallah, such a disease that
we see the the thing of it today.
The feeling of entitlement.
This feeling of entitlement, especially
in this culture when people are raised, where
they just start to feel like, no. This
is what I deserve. This is what I
need to have.
This is who I am. This is my
body, my this, my that. The sense of
entitlement, subhanAllah.
If you don't go through those processes and
processes, you start to develop that. And you
know where to develop the most? Usually in
the situations of the most luxury.
That's why subhanallah,
you take a kid from America, and you
go back home and compare him to a
kid back home, you will see the sense
of entitlement.
A kid from America will be like, these
are bathrooms?
I have to use this? I have to
squat down? There's no light? There's no this?
There's no that?
Over back home, subhanallah.
If they even get an opportunity to have
roof over them, they're thankful over
that. So when you are grown in a
state of difficulty,
hardship, and all of that, you don't feel
like nobody owes you anything.
But when you are in this environment of
luxury and continuously being given and given and
given, you feel the sense of entitlement that
now
you owe me. I have to get it
this way, and I have to get it
that way, and and subhanallah,
the isn't even with that. The issue is
this process never stops.
Never stops. That's why today you go on
to the extreme level. First it was like,
okay, women rights and this rights and that
rights, but now subhanAllah to the extent my
body, my right, let me do the way
I want.
My this, my that, let me do the
way I want.
So it turns into a non ending
self entitlement
process where you just want everything your way.
But when you go through that pain, when
you go through that struggle,
you feel like whatever Allah gives you, you
need to be thankful for.
And that's why Allah subhanahu wa ta'ala's prophet
subhanallah,
he encouraged so much to take care of
an orphan.
He would say that a person who takes
care of an orphan would be like this
with me in Jannah. He would say that
take your hand and put it over the
head of an orphan person because he knew
what it meant
that somebody goes through these phases.
And subhanAllah, the prophet of Allahu alaihi wa
sallam
went through such, you know, such pains and
everything that today not a single person can
come up with a with a pain and
say that, hey, I went through some pain.
Nobody can say that I went through a
pain except that the prophet salallahu alaihi wa
sallam has already gone through it.
You are a father and you lost your
child,
you have the prophet salallahu alaihi wa sallam
to look at.
Where he says that our eyes are tearing
and our heart is aching, but we don't
say anything except what Allah subhanahu wa ta'ala
wants.
Right. Recently you guys know, Mullana Taras Jamir
Sam, his son passed away and he was
giving a talk and he's like,
you know, I know that what I'm saying
right now does not mean anything to any
of you guys because unless you've been through
it, you won't know what I'm talking about.
So the prophet sallallahu alaihi wa sallam, when
he's telling us to take care of an
orphan, when he's telling us to take care
of all that, it's not just a mere
saying, he actually went through it. When he's
giving us advice on anything in life, it's
not just taking the stage as a professor
and making beautiful claims that this is what
we need to do, this is what we
need to do, this is what we need
to do. No. Every single thing that he's
advising you to do, every single pain that
he's telling you to have sabr for,
he's gone through it and he's had sabr
for.
And so that was the life of the
prophet
at to up till the age of 8
where again and again he is going through
these pains. And subhanAllah, we realize that throughout
his life, we see that being exemplified
of him having a soft corner,
of him taking care of the needy, of
him taking care of the less fortunate ones,
of him understanding people, of him listening to
people. Even to the extent that
the Quraysh gave him a nickname.
You know what nickname they gave him?
They used to call him,
the ear, because he used to listen to
people. People would come with pain to today,
subhanallah, you have to pay for it. You
have to go to therapy, you have to
pay premium price to go and have somebody
listen to you.
The prophet has told us this a long
time ago,
that how you must listen to people, understand
them, help them, and guide them at the
time of difficulties.
Up to here is the age of 8.
After this, he goes to Abu Talib. Abu
Talib is
as we know, Abdul Muttalib had 5 wives.
Now, Abu Talib and the prophet
were born from the same mother, so they're
blood brothers.
That's why
when Abdullah was being taken to be slaughtered,
Abu Talib was the one who was the
most against it because that was his blood
brother. No. You can't do that.
Now,
Abu Talib is basically taking care of the
prophet
Now from this age
of 8 years old until the age 40,
we have very limited information about what happened
in the life of the prophet sallallahu alaihi
wa sallam.
Number 1,
why the prophet sallallahu alaihi wa sallam, of
course, he was a very noble and great
kid,
but you don't just start writing about somebody's
life like random. There was no announcement about
his, his nabua. Like, today, for example, in
ICI, you have a great kid. You don't
just randomly start to record every single thing
of his life.
Right? So, yeah, he was a great kid,
but nobody knew who was a prophet. So,
therefore, it wasn't really much of it was
not really recorded.
Secondly, the people who have actually witnessed
some of those stuff, they did not live
till the time where everything was being written.
Right? A lot of them passed away. For
example, the uncle of the prophet salallahu alaihi
wasallam, Abu Ta'ale passed away. The uncle of
the prophet salallahu alaihi wasallam
Hamza
he passed away. So, therefore, not much information.
And besides that, just the general nature on
the general society, there was not much writing,
and there was not much of that going
on. So therefore, we see that it was
very limited information that was passed down to
us. But there are a few stories, and
since it's already 823,
I'll mention one story and will continue on
next week. The one story we want to
mention today is the story of the prophet
traveling with Abu Talib to Syria.
As we mentioned,
that
the
the journey, the business strip
of the of the summer and the winter
was initiated by Hashim, the great grandfather of
the prophet sallallahu alaihi wa sallam. They would
go and take everything from their city from
Mecca,
go to either Sham or go to Yemen,
and they would trade and come back. So
Abu Talib now being the leader of his
home, he had to take on this journey.
So, of course, the Prophet salallahu alaihi wa
sallam is so dear to him,
so close to him. He wants to make
sure that nothing harms him. He wants he
couldn't let him just stay. So he takes
the prophet
with
him. As they're going,
usually on the way, there would come a
big monastery,
a church.
And in this church, there's different students and
scholars and all of that. And there's a
monk, his name is Bahira.
And this Bahira is usually
minding his own business,
not really getting involved, doing what he's gotta
do, and he sees that the Quraysh, they're
pagans, they're worshiping idols, so he just lets
them be, and he just sits there and
does his own thing.
However, this time in this trip, his experience
is completely different.
He is starting to see something in these
people. He's starting to see that when the
prophet sallallahu alaihi wa sallam is coming, there's
rocks and trees doing to him and a
a cloud covering him and all of that.
So as he is seeing this, he realizes
that this cannot happen except to a prophet.
So he wants to know more. When they
reached, he wants to be able to talk
to them and everything, so he needed an
excuse. So the excuse that he makes is
that I'm inviting all of you guys in
the caravan for a dawat,
for a feast.
So he cook cooks food and brings them,
and everybody sits down. And so when everybody's
there, he's like,
where's you know, the the elders come and
the kids are playing over there. So he's
like, where's the kids? He's like, oh, the
kids are playing, you know. The elders are
they thought that the food is for them.
In fact, the food is for the prophet
salallahu alaihi wa sallam. But he's just like,
you know, they're over there. He's like, no.
No. Go bring them. When the prophet salallahu
alaihi wa sallam comes, he is sitting in
Bahirah trying to analyze.
He's trying to analyze that, okay, something is
special about this kid.
Something is special about this kid. And so
when he realizes a few of the notes
a few of the points, he immediately asked,
who's his father?
And Abu Talib said I'm his father.
And Bahira at that point is like that
can't be.
He's like yes, I'm his father. It's not
possible.
So then takes him to his side, like
what's going on? He said, you can't be
his father because
he had these these signs, which means that
he's the last prophet. And the last prophet
comes in our books that his father would
have passed away before he was born, so
you can't be his father. So Abu Tal
is like, hey. You're right.
I'm actually his uncle.
So he's like, listen. I know that there
are people looking for a person with the
signs of the last prophet,
and he's in danger,
and most likely, they're going to kill him.
So I want you to take him back
to Makkah.
Take him back to Makkah and protect him.
So then the prophet
does not,
does not continue the journey. In fact, he
comes back. He comes back, and he's protected
and all of that. Now this is one
of the most famous stories in the literature
of Sira.
Well, few points technical points I want to
make about it is that it is narrated
by imamat Tilmidi Rahimahullah.
It is narrated by Ibn Ishaq. However,
there are some scholars
that have doubt in it. They said, it's
not really possible, the story has some weakness
in it because if all of these things
were true, then when the Prophet salallahu alaihi
wasallam actually got it in Abu'a, wouldn't he
have known because Bahira already told him and
this that. And so some scholars say, it's
better not to narrate it because then the
western scholars would come and say, you know,
oh, you guys are narrating something this and
something that. Because
our tradition is completely protected.
Such protected that doesn't matter how much money
and energy they spend to try to pinpoint
at anything they cannot. Alhamdulillah. It's Mahmood from
Allah
Right? So that's why some scholars say that
it
can't be or it could be. But it's
also notable
that it is mentioned by Imam Atirbidi
It is mentioned by ibn Ishaq
So therefore, it's something at least we should
be aware of. This is not something that's
gonna make a decision of our jannah or
jahannam.
Right?
But at the same time, you guys, mashaAllah,
being able to dedicate your time and come
and study Seerah. It's important for you guys
to know both sides. To know the side
that it is narrated by very high caliber
scholars, and it is also refuted by very
high caliber scholars. And the reason why I
mentioned it is so that this way, if
you guys ever come across it, if you
guys ever read it, that you guys are
not in shock that what the heck we
covered. See that this never came up. Right?
So you guys know. But anyway, this is
basically
the gist of what happened. This happened around
the the year
of 11/12.
Right? Then after that, the year of around
13 to 15,
another incident happened in the life of the
Prophet sallallahu alaihi wa sallam which is called
harbul fijab.
Then another incident that happens in the life
of the prophet salallahu alaihi wa sallam around
this age is when the prophet salallahu alaihi
wa sallam starts to earn his money and
become the shepherd.
Then in the twenties, the prophet salallahu alaihi
wa sallam takes part in
Hilful Fudul.
And then after that he takes part in
rebuilding the Kaaba. And then he marries Khadija
So
5 incidents until the age of 25. So,
inshallah, we will try to cover all of
that. I promise that we will finish by
8:30. It's 8:29 and 45 seconds. So I
hope Allah Subhanahu Wa Ta'ala, you know, inspires
us that we look at the life of
the prophet
and, you know, learn from it, and allows
us to fill the voids in our in
our life, and fills the gaps in our
life by knowing who the prophet
is, learning about the different concept. The minimum
we could learn from this is that
remember, whatever pain you're going through, the Prophet
has gone through it. The second thing is
to really try to take care of orphans.
Do it with the intention that, look, you
were not there at the Prophet
when he was an orphan, but he gave
the recommendation in the nasiha that you should
take care of orphans. So whether you're able
to support an orphan
through financial means or even just putting your
hand over his head or just uplifting him
or whatever you can do, try to do
that. And just different things like that that
we learn from the life of the prophet
May Allah allow us to benefit from the
seed of the prophet