Yasir Khan – Weekly Seerah Session
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AI: Transcript ©
We're in the Medina part of the seerah
of the prophet
We have covered almost 1 year of the
Medina part, and if you look at it,
we have less than 10 years left, and
then the prophet
passed away.
Although it's, time wise,
phase is a lot longer,
but the content in the Madinan phase is
a lot,
more.
Reason being that people know that the prophet
sallallahu alaihi wasallam is a prophet and everything
is being documented. So sometimes
even the small minute things are documented.
But as we mentioned before, when we started
this halakatah, we're not going to details. Of
course, for that, we need to have a
full on class on a daily basis in
order to study the of the prophet
in details.
But at least over here, we kinda get
a glimpse of the different parts of the
of the prophet
So it may create an interest for us
so that we may actually pursue to seek
or to understand seerah
fully,
you know, almost every single day studying it.
And I think it's very important that if
the minimum that is achieved from these halakah
is that we seek and we develop our
interest to at least read the every
single day of our life. You will see
so many,
you'll find so much comfort and so much
solace
that today, especially in the situation with Gaza
and the situation and all that, people are
trying to look for hope and people are
trying to look for comfort. And I tell
them, all you have to do is just
read the seerah. You'll find everything. Sometimes we
think that
the world is doing so much bad to
us, and the world is all against us,
and the people have the power, and how
are we ever gonna see the light at
the end of the tunnel and all that.
When you read the Sira, you actually see
almost things happening
exactly like it happened back then.
Right? You look at the prophet
he was labeled. And today we see that
people are labeled as well. Right? Anybody who
calls out, they might go for encampments, or
might go for protest, or might go for
something like that. Immediately there's going to be
a title of terrorist put on them. Right?
And we see this not only being used
over here, but even in other countries. For
example, in Bangladesh, if you the students protest,
immediately they'll put a label of terrorist on
them. In Pakistan, if an you know, if
anybody goes against the army, the, you know,
the label of terrorist will be put on
them. So you see even with the Quraysh,
they used this tactic. They were trying to
look for a name as a Sahid, as
a Majnoon, as a Kahin. All these names,
put it on the prophet
so he would lose his credibility.
So it becomes worthwhile for us to pursue
something against him. But
even with labeling,
even with finding a cause to pursue something
against him, at the end of the day,
we see
who Allah gives the victory to. Whose name
Allah subhanahu wa ta'ala highlights? Whose name Allah
subhanahu wa ta'ala preserves?
Similarly, we see the situation
that you see Muslim,
countries, they're boycotted.
Nobody's allowed to deal with them. Nobody's allowed
to do anything. Same exact thing happened at
the time of the prophet
at the time of the boycott,
creating enmity and division between each other, between
the Muslims itself. We see that in the
Madinan phase, and so that happens at the
time of the prophet as
well where the Jews created
between the and the and between the and
the and then between the different tribes.
Something very common that already happened in the
as well. So we see that all the
different tactics that today come in different forms.
It's already been there. It's in the So
the minimum it tells us is that, look,
you're going through difficulty, you're going through a
hard time.
Right? You'll get through it. And sometimes Allah
subhanahu wa ta'ala tells the prophet
that these are the stories of the prophets
through which we will affirm your heart. So
for example, the prophet sallallahu alaihi wa sallam
is going through all these hardships.
What does Allah use as a means of
steadfastness for him? As a means of keep
on going. What does he use?
The stories of the previous prophets, prophet Musa
Alaihi Salam, Ibrahim Alaihi Salam, all of them.
Now us, we need this affirmation, this steadfastness
more than ever. We need it more than
anybody.
So if we think that we're gonna do
it without the Sirah, if we think that
we're gonna do it without the examples, we're
fooling ourselves. Because if the prophet salallahu alaihi
wa sallam,
you know, if he, Allah subhanahu wa ta'ala,
is telling him that, look, we are revealing
all these stories, all these, you know, Quranic
ayahs through which we will affirm your heart.
We will make you steadfast.
Then it goes to prove that you and
I, we can also use that. Sometimes, you
know
example, just today, Jaafar Uncle, he was talking
to him about, you know, Tanzil Academy and
how it started in ICI and all that,
and how they had to go through so
much struggle in the beginning. And it really
gave me a level of
content and solace that, subhanAllah, even in our
institution, we may be struggling, we may be
go through hardships here, there, but other people
have gone through it. They've gone through the
dungeons. They saw the light at the end
of the tunnel. They're successful today.
So simply just something simple like that I
hear, it gives us so much affirmation. So
today,
the Muslim,
they need to recognize also that the is
there
to strengthen our hearts and not just strengthen
our hearts but also show us a way.
Show us a way what can be done.
And gives us this thing that look, don't
try
to be reactionary.
Muslim
today, the biggest problem we have is that
we see a problem and immediately we wanna
react to it. But you see in the
of the prophet
it's not about reaction.
It's about thinking. It's about planning. It's about
coming up with a plan. It's
about acting
strategically. That's what we see in the of
the prophet salallahu alaihi wasalam. So we see
that when the prophet salallahu alaihi wasalam
moves to Madina, it wasn't just a reactionary
plan that, okay, the Quraysh are torturing us.
We need to respond back with something. It
wasn't that. It was for months months, the
prophet salallahu alaihi wasalam is looking
for a strategy
to save his companions, to spread the kalima,
to get more people to accept Islam. And
that's why he is going
he's sending his companions to Ethiopia to Habasha.
He is speaking to different tribes. And when
he goes and speaks to the tribe of
Banus Asaba ibn Amr, and they tell them
that, okay, You know, we can accept but
are we going to get the kingdom beef
after you pass away? Over there, the prophet
salallahu alaihi wa sallam in a lot of
times he has to say no. You know,
it's not up to me. It's not this
is not a matter of kingdom. And so
you see over here, this strategy of the
prophet sallallahu alaihi wa sallam. Today, the Muslim,
as soon as, you know, any Muslim, the
west or any country goes to them and
they're like, alright. You know, let's make a
treaty with you. And sometimes we might be
in this we might be put to a
corner and it might be very enticing for
us to say, alright, let's make a treaty
with you, everything is good. But what do
we see from the seerah of the prophet
salallahu alaihi wa sallam?
No. Sometimes you have to say yes, but
a lot of times you have to say
no. And we see that the prophet
doing
exactly that. The reason why I bring this
up today is that you see we're in
the Madinan phase, about 15 or 16 months
passed by. The prophet
tries to reconcile,
tries to create a relationship,
tries to live in peace, tries to create
treaties and all that for things to work
out.
But when things don't work out, you don't
stay as a servant and as a slave
for the rest of your life. You plan,
you think strategically, and you get you make
an exit point. So the prophet goes,
we know that he basically establishes the Muslim
community, and he develops
relationship with the non Muslim community as well.
And among them mainly is the Jewish community
that the prophet
establishes
a relationship with them.
Now with this, in the beginning the prophet
is like, look, the people, the Jews,
they're more likely to be acceptable
and to be accepting
than the Quraysh. Because the Quraysh, they don't
have the concept of a prophet.
The Jews, they have a concept of a
prophet. They have to have multiple prophets come
to him. The Quraysh, they don't have a
concept of oneness of Allah. The Quraysh, they
the the Jews, they do have this concept.
The concept of the hereafter and accountability, the
Quraysh don't have that. But the Jews, they
have this concept,
so they should be more accepting. The prophet
goes
with a very optimistic
mind to create a relationship, to create
a balance that, okay, let's work together. Let's
do things together. And even
when you read the constitution of Madinah,
he identifies
the Quraysh as a specific umma, as a
specific nation. He recognizes them that this is
a code, this is a nation. They need
to have rights, they need to have a,
you know, independence, they need to have all
that. He establishes that with them. He lives
with them. And one thing to keep in
mind is up till now what's happening is
that there even the prophet of Allah
still is pray facing towards Baytul Maqdas. The
is not towards Makkah, not towards Kaaba. The
is towards.
Right? He's looking towards that when he prays.
And this has been going on from the
very beginning, even when the prophet
is in Makkah, he used to face
but the way it worked
is that in Makkah, he was able to
position himself in such a way that he
was he would face the Kaaba, and he
would face the at the same time.
Because the Kaaba, if it comes on the
north, Madina, it's it was north of Mecca.
So you're capable of facing both of them.
It's like if the Makka is if if
the,
is that way, you're basically able to look
at the Kaaba over here and all the
ways the Baytul Maqdas, you could face both
at the same time. But when he goes
to Madinah,
he's praying this way, but he's realizing that
he has this desire,
he has this love for the
and he wants to honor that. And he
knows when the prophet salallahu alaihi wasallam is
asked, what was the first masjid ever built?
He said the first masjid ever built was
the
And he has this attachment to the Kaaba.
He knows that's the house of Allah subhanahu
wa ta'ala. He wants to face that. Right?
Now the prophet salallahu alaihi wa sallam wants
to face that, but of course, he cannot
just do things because one day he feels
like doing this so he's gonna start doing
this. It didn't happen like that. He started
to ask Allah Allah subhanahu wa ta'ala. He
asked Jibril alaihi salam. He tells him, you
know, this is what I really want. Jibril
alaihi salam is like, look, I'm just a
messenger just the way, you know, Allah give
me a command, I come and give to
you. Ask Allah. The prophet salallahu alaihi wasallam
started to ask Allah subhanahu wa ta'ala so
much so much for this fact that subhanAllah,
usually when the prophet salallahu alaihi wasallam would
make the wah, he would be looking down.
And there's times where you're in so much
need and you want something so badly that
he's looking at the sky. He's looking at
the sky. And Allah
mentions this in the Quran that Allah sees
you looking in the sky and looking left
and right and to see that, okay, you
need you want to pray
towards,
the Kaaba. And so then the Ayats come
out. Now with the Ayats coming out about,
you know, facing
the Kaaba now, this introduces a very new
concept to the Muslim and to the non
Muslims alike. And that is something called nazk.
It's called abrogation.
Nazk is basically when there's already a ruling,
there's already a Quran
or there's already a sunnah, there's already an
established
principle
and now you are removing that and replacing
it with something else. So when this happens
now the muslims are a little bit shocked
because this is the first time it's happening
and they're like, wait. Like, I thought the
ruling from Allah was this but now it's
this.
And so over here, Allah subhanahu wa ta'ala
is training and testing the believers.
The training is that listen.
It's not about just, okay, this was said
so no. It's about following the prophet.
Even if you were doing something yesterday,
but today the prophet is telling you to
do something else, you follow the prophet. It's
not about what you think logically, it's not
about what comes to your intellect, but it's
about what Allah subhanahu wa ta'ala wants you
to do, and that will only come from
the prophet salallahu alaihi wa sallam. So Allah
is training the Sahaba, Allah is training the
Muslim Ummah
through that. And of course this abrogation and
all of this, this becomes a major part
of usul al fiqh, becomes a major part
of the jurisprudence
of,
the the becomes the usul, the fundamentals of
Islamic jurisprudence
in which a Quranic ayah can replace another
Quranic ayah. A sunnah can replace a Quranic
ayah. A Quranic ayah can replace a sunnah.
A sunnah can replace a sunnah. These are
all different levels of abrogation that can happen.
There are examples of all of these when
you open up the books of fiqh. There
are so many examples of how this used
to be a sunnah, but then there another
sunnah came and it replaced this. This used
to be an ayah, but another ayah came
and just replaced this. So this was all
established right now in about the first basically
the 2nd year of the medinan life. The
2nd year of the medinan life. Also, another
point of facing the qiblah
is that Allah subhanahu wa ta'ala wants to
make a point to the to to to
the Jews. And the Jews basically believe that
the only way your salah will be accepted,
the only way your devotion will be accepted
is if you face towards that direction, Baytul
Baq does no other way. Whereas Allah subhanahu
wa ta'ala is trying to teach them that
it's not just about what you think, but
it's Allah subhanahu wa ta'ala wherever
you know, you are, you can turn to
Allah subhanahu wa ta'ala. Now for us, yeah,
we face the Kaaba when we pray. But
for us, if we need to make dua,
do we need to face anywhere? If we
need to make zikr, do we need to
face anywhere? If we need to read the
Quran, do we need to face anywhere? Yeah.
Of course. There is a,
you know, that we need to do or
respect or something face the qiblah, sit properly,
all that. But is it a necessity?
It's not. And that's where we are being
taught
that
look, it's not just about a direction.
It's about what Allah wants you to do.
It's about your connection with Allah subhanahu wa
ta'ala. So this is also introduced. So although
the changing of the direction of the qiblah,
it seems something very small,
but it actually has quite significant,
points. Number 1 is the introduction of abrogation.
Number 2 is to teach the Muslims
that actually it's about what the prophet
says, that's what's gonna go. And number 3,
also to send a point to the Jews
that you know what? It's not about your
way anymore. And this was very important because
even says
that when the prophet
first came,
his majority effort
was to work on
to basically have reconciliation
with the Jews, to have everything together, to
have unity, to have all of these things.
But when they showed resistance, when they showed
that only their way, when they did not
have the respect for our deen, when they
did not have that,
there needed to be a point
that it's not gonna go your way. It's
not just gonna be this way. That there
could be a change of direction. There could
be a change,
you know, and and and what's it called?
And that
it's going to be the Islamic way. It's
going to be a different way. And so
this is an established fact as well, and
I think this is extremely important because today
to a lot of people with the name
of coexistence, with the name of interfaith, with
the name of all of these things, they
will give up their Islamic principles
to please the other side.
Yes. Islam
emphasizes
interfaith,
emphasize emphasizes
giving other people their rights, emphasizes all of
that. However, not at the cost of compromise.
Not at the cost of compromise. And this
is a very important fundamental that needs to
be learned with this change of qibla.
Why? Because if Allah
is directing the prophet that
you know what? These people don't seem like
they're gonna get along. They're not they don't
seem like they're gonna come on to your
path. So similar
similarly,
you need to also do things your way.
Do things the Islamic way. Do things the
way Allah subhanahu wa ta'ala has taught it
to you. And this is a principle that
is established over here. After this,
we are basically around
the mid,
2nd year and we realize that now the
prophet salallahu alaihi wa sallam has changed its
tone with the Jews because for up till
this time he's trying to work things out.
Now he's changing the tone. But, you know,
when you change the tone, of course, there's
always you have to keep in mind the
outside of Madinah as well to make sure
you don't get attacked. And this is also
an extremely important point that Muslims need to
learn to be aware, to be cognizant,
to be
alert of what's happening.
And at this point, the prophet sallallahu alaihi
wasallam starts to send
different sariyah,
sariyah. InshaAllah, next week, we will speak more
about what is sariyah.
If you look every single book of hadith
from the book of Imam al Bukharis to
Imam Muslims, all of these scholars, they have
a chapter just the way they have chapter
on Ikhlas, chapter on salah, chapter on soul
fasting.
They have a chapter called
They have that chapter,
they have all that. What is that chapter?
How is it important?
From there, as we established in the beginning
of, our series
these halakats,
that's from this chapter itself
is what the science of
stems from. It started off as mere information
regarding the small small battalions, expeditions,
Jama'ats that the prophet
used to send. And from there,
the ilm of is collected, and we basically
have a new science of So next week,
we can talk about that. May Allah give
us the ability to understand.