Channel: Yasir Qadhi
Series: Yasir Qadhi - Seerah
In this video, Shaykh Yasir Qadhi delves into uncovering the details pertaining to the early manhood of Prophet Muhammad ﷺ. The early life is almost undocumented but whatever could be found has been made possible.
Our Prophet ﷺ was a shepherd at a very young age and used to tend for the flock of Makkah. The benefits and blessings of being a shepherd and what qualities it inculcates in oneself are enlisted one by one. This makes us realize the reason behind Allah SWT making all Prophets having the profession of being a shepherd.
Next in line for discussion is the Fijar wars of the Quraysh which saw the participation of Prophet ﷺ between 15 to 18 years of age. Why did these wars happen? What was the outcome? Shaykh Yasir Qadhi provides answers.
The other topic which is explicitly explained is the Hilf al-Fudul or the Hilf al-Muthayyabiin.
What are the benefits behind these two incidents? Watch the Shaykh explain explicitly.
In Alhamdulillah, una steinhorn is still filled with Naruto, Villa Himanshu Ruri and fusina woman say your RTR Medina, Maya de la hufa lamorinda woman you did Allah Haji Allah, wa shadow Allah, Allah illallah wa houda sharika What should one know Mohammed Abu who was pseudo? on my back? We thank Allah subhana wa Tada. And we praise him for all that he has blessed us with. And as we come here today to resume our class after an interlude of around six weeks or seven weeks, because of the blessed month of Ramadan, all of us who handle that we feel a sense of post trauma bond if you like depression, all of us we feel a sense of emptiness, especially when Ramadan finished. It was just
shocking, if you like experience that. Here we are surrounded by a man surrounded by brotherhood surrounded by Koran, and then instantaneously overnight, even though is the day of read, even on the day of read, we felt a spiritual emptiness and this is lasting and persisting. And this is in fact the reality of Ramadan. And inshallah it's also a positive sign because it shows that we appreciated the blessings of Ramadan and we were enjoying the spiritual environment of Ramadan and in that absence we feel a loneliness we feel an emptiness and the positive is that it shows that we appreciate the blessings of Allah and Ramadan. Now the question arises how then do we increase that
spirituality? How do we re enter that beautiful spirit of Ramadan, and the response is, of course, you can never recreate that feeling automobile until the next moment, that's what makes the robot special. But what we can do a number of things that we can do first and foremost, one of the biggest differences in Ramadan and after Ramadan is Masjid attendance, Masjid attendance in the days of Ramadan Mashallah the masjid is absolutely full and we need to have a tent outside to house all of the people and then the day after Ramadan that attendance is one fifth or one 10th or with Nicolas refuge even less than that. And this really shows that Ramadan is the month of the masjid it's the
masjid the house of Allah subhanaw taala is filled up and therefore one of the things that we need to do is to increase our association with the masjid another way to recreate that feeling of Ramadan is that of course the Ramadan is the month of the Quran and we will reciting the Quran and listening to the Koran and surrounded by the Quran. And therefore once we are used to this after Ramadan, we need to have a healthy relationship with the Quran by reciting it by increasing our prayers in it by listening to it. And as I advised you many times, especially in the month of Ramadan, that we should cut back on listening to that which is of no value when we go to work when we're you know going from
point A to point B and instead listen to beneficial stuff and especially the speech of Allah subhanho wa Taala. Another difference between Ramadan and post Ramadan is the increase of nutfield worship. in Ramadan, we're doing lots of things we're fasting, we're praying extra, we're giving charity. When Ramadan finishes, a lot of us resumed our schedules that we had before Ramadan. And this is a mistake, we should all have an increased moment in some type, whether it is in the quantity or the quality or both of our deeds, we need to increase that. And of course of the ways to get back some of that spirituality and to feel what we want to feel is of course to immerse
ourselves in knowledge and to study the book of Allah and to study the Sunnah of the Messenger of Allah and to study the seal of the prophets of Allah who it he was sent them because nothing increases one's Eman like knowledge. Nothing increases one's Eman like knowledge and therefore insha Allah one of the ways to get back that feeling is to resume our heart of hearts which we're doing and that is exactly what inshallah tada we are doing now.
Now in our previous lectures, we had discussed the early prophet or the early seal of the Prophet sallallahu alayhi wa sallam and his childhood. And we had gotten to the place where he became orphaned once again for the third time with his grandfather, Abdulmutallab. And we explained some of the reasons why Allah subhana wa Taala tested this young child with so many different tests. And that was, as we said, to make him stronger, to make him independent, to make him someone who has a sense of compassion at the same time, so that Allah could say that we took care of you, and then we educate our team and for our nobody has any favor over you Allah directly took charge of taking care
of you. And there are many other benefits and blessings, hidden blessings in that. The next stage of the Prophet systems life involves a story that all of us are familiar with, and that is his travel to Syria, as
As a young child, now this story is a story that we all know. And to summarize, the Prophet sallallahu alayhi wa sallam undertook a journey to Syria when he was around 910 11 years old. His uncle Abu Dhabi would go with the caravan. And it is said that the year that he was going, the prophet system said, Who are you leaving me with? How can you leave me all alone here, he's a young child. And so I will pour the cried out of compassion. And he decided to take the young boy along, even though that was not the initial plan. And they went to the land of Syria that she thought it was safe. As we mentioned, over and over again, they had a summer journey, and they had a winter
journey. They're going up north to Syria, and then they're going down south to Yemen. And so the Prophet system traveled with Abu Dhabi as a young child, and they would pass by the monastery of a monk by the name of Baja, Euro, Baja, Euro, monks, or hermits were those people in medieval Christianity, they had cut themselves off from society. And these days, they are very rare, but you find them there are still certain chapels and certain monasteries, in the mountains in the faraway places. And this is still around, even here in America, we have places that nobody goes in or out, except if you're a part of that order, a part of that. If you like, servitude you have dedicated
yourself to the church. And there are special monasteries for men, special monasteries, for women. And in it, all they do is they worship, they pray, they sing to their Lord, they have cut off themselves from marriage from any type of recreation, and their 24, seven, just worshiping Allah, and it was more common in the past. And it is still, it is still a phenomenon that is existed in our times. So they pass by a monastery, and the monastery is has nothing to do with the travelers. And they have gone by this monastery many times, this time, the leader of the monastery, the monk in charge of the monastery, he followed them out. And he called them. And he said to them, too, there's
a number of versions of the story. In one version, he invites them to the monastery. And in another version, he simply discusses with them directly. And in the end, he tells a little potted, that this young boy that you have with you is going to be the Prophet of the Arabs. I saw every single tree, prostrate, a spiritual prostration, that he did it, nobody else saw, but he saw, and I saw the cloud shelter him. And in another version, he sat under a tree. And the monk said that the sign of the Prophet would be that he would sit under this tree. And he asked him who is your father? And so I thought it said, I am his father. And the monk said, No, this is not possible. So I will thought
I've said I am actually his uncle. And so the monk said, Yes, the prophet cannot have his father living, that is of the signs. And this is a long story. And at the very end of it, the monk allegedly says that, be careful, because the Romans and another version, the Jews are going to kill this slide if they get a hold of him, and therefore be careful and protect him and he is going to be the leader of the Arabs. Now, this is the story that all of us have heard, it's time for a little bit of critical thinking. And a little bit of it's not analysis, the story is problematic on many levels. First and foremost, the story mentions in one version that Abu Bakar was accompanying the
Prophet system. And another version, it says that Bella was the slave of the caravan. And this is simply historically impossible, because Abu Bakar and the Prophet system worker would have been too young, and there is no recorded friendship when the processor was 10 years old. Additionally, bilad has not yet been born, much less become a slave and maca when the Profit System is 10 years old. Another problem with this story is that the contents raised our eyebrows. Not that the processing has been predicted in the previous scriptures. We know this that he has been predicted, but the manner of the story. And the fact that had behera actually said this to the Prophet system in front
the court I should have known and I thought he would have known and many years later the Prophet system would have said, Oh, my uncle, why are you doubting I'm a prophet. Don't you remember when I was a teenager? Such and such happened? Don't you remember that? I said this when I was 10 years old, how can you doubt it now? And the orange would have known of this story as well. And all of this sends our alarm bells ringing. And this shows us that some hello we don't we need to be a little bit more careful in what we read in books and folklore and legends. Not everything is authentic. And when we look at the chain of this narration, we find that indeed there is some
problem even with the chain, there is some problem with the content. And that is why many of the early scholars I'm not the first one critiquing it, Mr. mazahub urban Kafeel even say that not a lot of the classical and medieval scholars. They they found the story
Word problematic. For example, remember that hubby said, Abu Bakar was only 10 at the time and asked for Bilaal. He was purchased by Abu Bakar, after the Dow began 30 years down the line, and he had not yet been born. And that would be a speaking, why would the trees shelter him when, according to the same report, the clouds were walking on top of him, it makes no sense for the trees to offer a shelter when there's already clouds that are going over him. And why don't we find that the Prophet says and reminded him of this incident and the statement of the monk? And why didn't he mentioned this to the Quran when he began preaching his prophethood. And if this really had occurred, they
would not have found his prophethood something strange, and they would have welcomed it. And if had we if it had really occurred, then when God visited him in Hata, Hara, he would not have wondered who is this angel, and you would have welcomed it instead of front running back to his wife and Khadija out of fear, and quote, now this is the mind of a critical thinker. He's thinking that it doesn't make any sense that if the profitsystem knew that he's going to be a prophet, then he must be waiting for and expecting it. Now, somebody can ask
what's the big deal? Why do you have to be so critical? So beautiful story. And our Prophet system is praised even more, the angels are sheltering him, the clouds are coming, the brood The trees are prostrating, why do you have to be so so academic? Can't you just tell these fables and and and let it be, you know, easy about this, to which the response comes? Indeed, the stories of the Syrah, by and large have not been narrated with those same rigorous chains, as the a hadith pertaining to highlight and harem. And even in Madrid, Mo LA, he said, when it comes to heroin, and heroin will be very strict, and he went like this. And when it comes to Hadeeth, sorry, when it comes to sorry,
when it comes to serum, he said, mikaze, when it comes to Sierra, he went like this, no big deal. Let it be. And this is true, because many of the details of the CLR are mentioned in reports that are not 100%, verifiable. So we know the details of the bottle of butter, and the number of camels in the bottle of code, and a specific fight in the Battle of the handle. Many of these stories are not narrated with those rigorous chains. And by and large, even in my narration of the zero to you, I let the stories go by no big deal. However, sometimes we have to stop it. Why and when, when the story raises problems. And this is one of those stories, why does it raise problems? Because
the primary problem really of the story is that many people who don't believe in our Prophet Mohammed system, they have to answer a very difficult question. Where did the Prophet system get the idea of being a prophet and the knowledge that he came with as a prophet? And this is something that is a more of a miracle. And I mentioned this many times previously, that our Prophet sallallahu alayhi wa sallam did not know the stories of Isa and Moosa, he never heard the name of Yunus. It's not it's not of the ancestry of the Arabs, what does he got to do with this with that branch of humanity? Neither is the concept of prophecy known to the Arabs, after the time of his smart ale to
3000 years ago, the Arabs have never seen or heard of a prophet. And they never knew what is the Prophet. So for the Prophet Mohammed says him to come and say, I am a prophet, he is bringing something novel for the Arabs of his time. And the Quran mentions this many verses, you didn't know what was a man, you didn't know, what was why you didn't know what were the stories of the prophets of old. And for the longest time, people would say, the prophet system learn to this, the non Muslims would say he learned these stories in his journey to Syria.
And this is an example here, but hey, Rob fired up his imagination. One of the famous Orientals of the last century he goes, this monk fired up his imagination, he must have told him stories of Jesus Christ and Moses. And so the young lad came back, and 30 years later, those stories are found in garbled form, because they're not in the pure form of the old the New Testament, the Islamic version is always different. And so apparently, from this guy's perspective, he learned these stories, and then he regurgitated them as an older man. And the response to this is that really without even you bringing in this this tangent, the story doesn't make sense. Many of our classical scholars rejected
it. And in my heart, I don't find this to be a comforting story. Remember that hubby said I think the story is fabricated. And so the story of the monk the story of the process of the meeting, the market has some problems, and it is not mentioned in every book of zero.
It's not as issues and its content as issues. And therefore, it is best to simply narrate it and point out that many of our classical scholars did not find the story acceptable.
The next phase in the Prophet systems life was that when he was a young man, probably around 1516 years old.
And as we said many times, the Early life of the Prophet system is the most undocumented. We have nothing from the time he was 910 till the time he's 15, except for one story here, one story there. And we explain this many times. Nobody is witnessing what's happening and recording it. Nobody knows that this person is going to be a prophet of Allah. Nobody is writing down anything. There is no writing in Makkah. Right? There is no records. Additionally, those who lived long were few, the people who accompany the process and when he's a young boy, who are they? Where are they now? By the time he's 5060? Most of them have passed away by the time he passes away. So to sell them, where are
the people who would have remembered Oh, this is what happened he when he was a child, even look at your own father's? You have memories? Of course, you know, your own father's and your grandfather's. How much do you know when they were eight years old? nine years old? 10 years old? What happened to them? All, you know, is one story here. Another story there? Isn't that the case? And this is your own father? How about someone? 14 centuries ago, the prophet is awesome. When there is no record records, there are no photographs, there are no nothing. So imagine now. And so we have a lot of blanks in this regard. So the next bit of information we have was the first job of the Prophet
sallallahu alayhi wasallam. The Prophet system said Hadith is in Bahati, so it is completely authentic.
Allah never sent a prophet except that he was a shepherd. He was a shepherd of sheep. So they said not even you almost drove a lot. And this shows notice this, the majority of the Sahaba didn't know that the process of them had a job as a shepherd, and they are his companions. And so how about the other details when he was a child? So they said, How about you? They thought he would be an exception, because they never thought he was a shepherd. How about you? Yeah. rasulillah. So they're trying to find an exception, because he's just said, all the prophets are shepherds. So they said, but how about you? So they're trying to sow, but you're the shepherd? So he said, Yes, I was. I was
a shepherd. And I used to tend to the flock of the people of Makkah, in return for some called eat some pennies, the smallest denomination, some cheap coins, some pennies, because what is the shepherd going to get you in return for some pennies, this is what I would do. And in another Hadith, the Prophet sallallahu alayhi wa sallam in one of the later expeditions, he saw some of the shepherds taking care of the sheep that they had. And so he said,
I advise you to find the tree of the Iraq a specific type of tree and find the darker branches, because it will be better for your flock. So they were shocked. And they said, How do you know this or messenger of Allah? How do you know which plant is the best for the sheep, and not even which plant but which season of the plant is best for the sheep? So he said, I used to be a shepherd. I used to be a shepherd and every prophet that Allah has sent us to be a shepherd. And in another version of the Hadith and Muslim, Mohammed, he said, Moosa was sent when he was a shepherd, meaning sent by Allah to the people when he was a shepherd. And wood was sent to become a prophet when he
was a shepherd. And I too, was a shepherd in a junkyard, where is a jet now there is a big hospital called a Jad hospital, and it is right behind the bottom. Right. And that is a jet that is the place of a jet. I use a shepherd in a jet. That hospital behind the head of the closest hospital to the atom itself is called a jet. And it was in a valley. And so he said, that is the valley that I would go take my sheep in, and I was a shepherd in this valley of a jet. And this is so true Musa alayhis salaam was a shepherd, he will he was a shepherd for the men in Midian. Remember when he went out and the man said, I need you to take care of my flock and if you do, then I'll marry my daughter
too. He was a shepherd. And as he was a shepherd, then he became a prophet. Similarly, that would the story of David and Goliath, right? That would was not a famous person. That would was some Shepherd that would was nobody. And they were all wondering, how are we going to kill Goliath dilute and so that wood came to the prophet or to the king, Saul, pollute? And he said, I will kill this mighty giant and everybody laughed. What do you as a shepherd, and he invented and he invented the What did he invent?
The slingshot, right? And he figured out how to throw a stone at with great force at the mighty king or the mighty, Emperor, Goliath dilute, and this is how he became the king and the Prophet. He was a shepherd. And similarly our Prophet Mohammed wa sallam, he
was a shepherd tending to the sheep of the people of Makkah. What are some of the wisdoms? Why would Allah azza wa jal do this, if Allah had willed, our Prophet says and would have been born in the lap of luxury, if Allah had willed he would not have to lift a finger. If Allah had willed money would be poured upon him as a child and as a teenager and as an adult. Why would allow will that our profit system starts his life with the most menial, the lowest paid the most difficult job in really in all of Mecca. Why would Eliza wilderness because there's a lot of wisdoms here, first and foremost, being a shepherd gives you the opportunity to engage in solitude to think when you're a
shepherd, you're all alone. You'd go away from society, from people, you take your flock of sheep, there are no other human beings, and you have solitude, you contemplate and you think about the purpose of life. And somehow Mandala is this is something we just look around us. Those people who are busy with the dunya are the least spiritual. Those people who are engrossed with the world with our jobs, those people have nothing to do other than this world they can get by ignoring religion. And it's not a coincidence, by the way that atheism is more popular and more common in the most opulent and rich countries. And also amongst the professionals that have the most money, generally
speaking, farmers, you know, people who are involved with nature, they're very religious people. Isn't that the case? Right? Why? Because when you're involved with nature, with the creation of Allah, automatically, it has an impact on your soul. You cannot really be an atheist, if you're attending the flock, and you're seeing nature, and you're taking care of your cultivation. And you're seeing the, when you're involved with this, you have this Eman, this ruhani, this spirituality. And when you're cut off from the creation of a law, and you're immersed in this dunya, your heart becomes hard, then you can ignore Allah subhanho wa Taala, you can even be so arrogant as
to say there is no God. And again, it's not a coincidence. The people who are the poorest on Earth are generally the most religious. And the people who are the most immersed in materialism, they have the hardest hearts, and they can ignore the fact of religion and being religious. Another benefit of being a shepherd. sheep are very similar to men in that they need to be taken care of, or else they're going to go astray.
They need to be taken care of, or else they will go astray. Sheep need a shepherd. And every single animal has a personality. And the shepherd understands this personality. And I have never been a shepherd. But I have spoken to shepherds. I've spoken to those who took care of a flock in Arabia. And they told me the exact same thing that you need to treat every animal. According to that animal's personality. Some sheep are stubborn, some are soft and gentle, right, some, they know where they're going others they follow the pack. Some are the leader, some are not. So the shepherd gets to understand each and every sheep in the flock. Now someone like me, they all look the same. I
can't tell them apart. But the shepherd knows everyone if you go to any farmer, he will mention his mentioned names This is this, this is that this is this. To me, they all look the same, right? But to the shepherd, he knows everyone and everyone's personality. And he deals with every animal according to its personality. And this is what a leader needs to do. And this is what a prophet of Allah needs to do, that they need to deal with every person according to their massage according to their personality. Also, another blessing of being a shepherd is that being a shepherd makes you soft and tender on the one hand, and brave and courageous on the other, soft and tender for your own
flock, and brave and courageous and fighting wolves and in fighting other beasts that will attack the sheep. And you're all alone in the desert. You're all alone. You have you don't there's not a group of people there with you. And so it simultaneously makes you soft, and loving. Because these are your animals, you have to take care of them. And it also makes you brave and fearless because you are responsible to protect your flock against the enemy. And our Prophet sallallahu alayhi wa sallam said that the people who own horses are going to be the ones who are full of pride. And the people who own camels are going to be the ones full of arrogance. And the people who own sheep will
be the ones full of Sakina and with our humility and humbleness, right, horse owners they're always proud. Nothing wrong with that if you don't take it honestly the Rossum making a factual statement that horse owners they have this sense camel owners they become course and they become arrogant a little bit and sheep those who take care of sheep, they have Waqar and Sakina humility
humbleness. And this is exactly one of the reasons why Allah subhanho wa Taala made every prophet, a person who took care of sheep. And so a shepherd inculcate certain qualities, patience, humbleness, humility, bravery, mercy, tenderness. And it is not a coincidence that later on in life, our profitsystem was very tender towards animals, because he was a shepherd. And there is a whole aspect of animal rights in Islam, which is only maybe one day we'll give a talk about animal rights in Islam. I've given a whole talk previously, and other places about animal rights in Islam. Our profits are sort of once a camel came to him, a camel came to him and began making its noises. And
tears came out of its eyes,
and had eaten. So notice it, and the profitsystem sued the camel, and calmed it down until it stopped crying. And then he said, Where is the owner of the camel, and a man came, and he goes, this animal has complained against you panela, this animal has complained against you, that you overwork it, and undefeated and you beat it. Fear Allah with regards to these animals that Allah has blessed you with Subhan Allah Subhana Allah panel, you're not allowed to be cruel, even to animals. And he's telling the owner fear a lot with regards to this animal that Allah has blessed you with. There's a tenderness even towards animals. Where did this come from, of course, from Allah. But all of this
builds that up being a shepherd and taking care of the flock. Another aspect of being a shepherd at this young age, he's hardly 1415 years old, it shows that he understands he needs to earn money, he's not going to be a freeloader of his uncle, he needs to get in his own feet and be independent, and to help his uncle out to take care of the expenses of the house. Yet another blessing of being a shepherd is to show the simple lifestyle of the Prophet Muhammad sallallahu alayhi wa sallam that he used to do the most, the most, if you like baseline of manual labor, there's nothing really that is more, you know, difficult and more and lesser paid than this. This is the baseline of manual labor.
And our Prophet says that he did it, and he got paid for it. And this really shows us that there is no sin, there is no dishonor in working for your own money. And in working for your own It is our Profit System did it and the Profit System said that the purest money that you can earn is the money that you earned from the labor of your hands. This is the purest money, you do some physical work from the sweat of your back, you do some physical work, and then you get paid for it. And then he said, and even the Prophet alayhi salam, he would earn his money from the labors of his hands, what was the Prophet that will Who can tell me what was he
who was an Irishman, and he was also a carpenter, who was a carpenter and an iron Smith and he would get money from these things. And that is how he would take care of himself. And this shows us as well, that
one of the greatest signs of sincerity is that you do something for the good of the people in return for nothing from them. The Prophet system earned his own sustenance, he didn't get it from the people around him. And there are many verses in the Quran, Allah, Allah, He called him Allah, I'm not asking you for money. I'm not asking you for sustenance, when I'm preaching to you what Islam is, I have no motive for doing this other than Allah subhana wa Tada. And this is the reality that when you don't have a favorite sorry, when the people don't have a favor on you, then you are more pure in your call to them, when they're not paying you what excuses motivation do you have for being
a prophet of Allah. And also one final point here, it shows us that even when the Prophet system became a prophet, and he had all that he wanted, if you wanted to have it, he could have have it. He was not embarrassed to tell people of his simple past, I started over there. And this is the reality of everything, not just religion, but the deen and dunya you need to start at the bottom and work your way to the top and then you will be the most successful if you start at the top somehow it happens a fluke of coincidence of birthright something, you're not ever going to be as successful as those who started from the bottom and work their way to the top. And this is the reality of business
as it is the reality of the religion as well. Look at the most successful entrepreneurs on the face of this earth. People like Bill Gates and and and Steve Jobs and all of them. They all started from the bottom from their basements and from their backyards and from their garages. Isn't that the case? And they are the ones who then build the largest empires never is the one who inherits all of this instantaneously as six
As the one who builds it from scratch, so, so novela. And the same applies with the Prophet Muhammad system, he started right from the bottom to get to the highest Pinnacle, he went through every phase of life. And then when you get there, then Indeed, Allah has blessed you with it, and Allah has caused you to deserve it and earn it. Otherwise, if you just get it without any labor, then you will not appreciate it, and you will not do justice to it. So our Profit System begins being a shepherd, and he works his way all the way to the top of being the Prophet of Allah. And look, how true is the statement of Allah subhana wa tada when he says, Now a doctor of buco malerkotla, your Lord has not
abandoned you, nor has he shown you any harshness what a hero to highroller committed oola and every stage that happens to you will be better than every stage that came, your life will become easier, and even the next life will be better than this life. What an absolute recommend Allah What are so for your equal, Booker Fatah, Allah will give you until you are content you will be content everything, allegedly a team and for our didn't I find you an orphan, and I was the one who protected you what which other called law land for header. And we found you not upon guidance. And we gave you guidance. While we're there. The camera isn't for us now. And we found you with nothing.
And we gave you all that you needed. We found you with no money and we gave you all the money that you needed. Therefore for Amelia tema Farah takahara, what am massala forgotten her? What am I been a matter of bacova had this be good to the beggar be good to the orphan, when Allah has blessed you with so much have a soft heart. And that's what we said, when you begin in a such a harsh manner, you will have a soft heart and you will appreciate the blessings of Allah. And if all of this were to have been handed to him instantaneously, then he would not have had that appreciation that he had.
After this incident of taking care of sheep and being a shepherd,
only two or three things are narrated before the Prophet hood begins. The first of these are the future wars, the future wars of the kurush when the Prophet system was a teenager, probably around 1817, maybe even 15. We don't know for sure exactly, because again, nobody's recording dates between 15 to 18, when the processor was a teenager, and most likely, by the way, closer to 15. Because he didn't physically fight he didn't participate. And this shows that he was not of that age that he would carry a sword. And they will usually allow a person to carry a sword at around 15. That's when he became what we call a teen and those in our days, that's the being a man. In those days, they
didn't have the luxury to wait till they're 18 1514 is when you become a full adult. So the fee jar wars is a series of small battles that broke out between two large tribes of Arabia. And again, not to get too much into the Arab,
you know, tribes of old but we need to have a little bit of understanding the tribe of Quraysh belongs to a much larger tribe. It's called the branch not a tribe of Kenan Kenan is not the name of one tribe. Kenan is the name of many large tribes of them is polish. And on the another large branch of the Arab race was a tribe or not a tribe but a branch called case Island Island, base Island. It is composed of tribes such as hot ofan, such as housing, these are tribes, they're going to come up in the serum, right? A lot of fan housing, they belong to the larger branch of ice Island. And others, they belong to the larger branch of Canada to make a long story short, a person from the
kwinana which is one of the larger tribes, of course operates belongs to Canada. A person from Canada killed somebody from the housing. And when they found out that he was in, attacked the Canaanite tribes and polish is one of them. This is what jelly is you kill one of mine, I'm gonna go kill one of yours. So the tribes of Canaan, including the koresh, they rushed back into the heroin. What is the heroin, the holy sanctuary of Mecca, right and the outline lens. Why did they do this? Because the rule of law which is still the rule of law in our religion, when you enter the house on what happens,
Roman Dakota who Cana Amina, whoever enters the harem, you are safe. So they rushed back into the harem. How was it followed them? And because they were so angry, so incensed, they didn't care about the heroin, and they attacked the kwinana. Now, this is interesting here. The initial fault was that of the side of the crush, but the rebuttal was much more severe because killing one person outside the home is a crime. Attacking the sanctity of the harem is a much bigger crime, much bigger crime and therefore
For the kurush declared all out war against housing and against the face agilon. You guys understanding this point here, right? Both sides are at fault. The initial fault was done by the quraishi side, not somebody from Porsche, but from Kenan, the larger sub tribe, the initial fault, then the other tribe attacks Mecca, and they break the harem sanctity. Now the crusher incense, you have broken the sanctity of the harem, we're going to attack you. And so all out, war broke out. This is called the Wars of Fallujah. And initially, the opposing side was winning and the horse was losing, eventually the Quraysh one over and then a peace treaty was enacted there was fighting was
limited. Finally, a peace treaty was enacted and the Qureshi agreed to pay the blood money. And so the fighting stopped. The Prophet system says in an authentic hadith when he's much older, he says, I remember participating in the future wars. What Why is it called future wars, fudge out means evil for June foger. evil, evil wars. Why? Because both sides committed evil, but especially because the sanctity of the huddle was broken, which is the height of evil, these are evil wars, fudge outwards, because the sanctity of the atom was broken. So the profitsystem said, I remember fighting in the Wars of the jar. And I would collect arrows for my uncles, and hand them back to my uncle's. Now,
what does this mean? So arrows are weapons you can use back and forth, when somebody shoots an arrow and it misses the target. In fact, even if it hits the target, you can take it out, or you can pick it up, and then you can use it back against the enemies. It's an ammunition that you can use over and over again, correct. So the Prophet systems job was to go find those arrows, and to go look for those arrows in the mountains. When he found them, he would go and return them to his uncles, and they would then use them against the other tribe. And the profitsystem said, I do not regret participating in that war. I participated. And I do not regret it. I don't, it's nothing wrong that
I did that I helped the kurush against the, against their enemies of the island. Also, it is narrated that whenever the profitsystem would appear with the crush on that day, the crush would win over, whenever he would not be at home, the crush would lose ground. And so when Abu Talib saw this, he said by Allah, you're not going to leave my site anymore, you're going to stay with us. And eventually they reached a peace treaty. And the fighting stopped after that.
In another few years, even a more famous incident occurred. And this is called the hidden fulfil door or the hateful malpighia been the treaty or the pact of fool also called the Treaty of multiyear been. And what is this about. And at this stage, the prophet system is probably in his early 20s, probably in his early 20s. So a number of years after the PGR wars.
This path or this treaty occurred in Canada, one of the sacred months in Makkah, according to one report, the process was exactly 20 years old. What happened was a person from the tribe of zubaid and Zubaydah is a tribe in Yemen. And so the Yemen Knights when you're in Makkah, the people did not consider this tribe to be as elite. They are a low class tribe. So the people of this tribe are not the status of housing or theater and, and they're very far away. So when you're far away, what this means is, you don't have people willing to fight for you right? Now, let's say right now, we just talked about a war between housing and kwinana. These two are tribes neighboring one another. If you
kill somebody from one tribe, the next tribe is across the border. They're gonna come and attack, which is exactly what happened. This guy from zubaid if they were to do something to him, Where are his allies? Where are his brothers? Where are his tribes, all the way in Yemen, who is going to come to defend you? And this is the reality of Japanese society. So what happens? This person from the tribe of zubaid, sold an item before had his commerce and merchant he's brought his leather, he's brought his good, that's how you get your money. And he's sold a number of items to allow us in what is the father of ama, liberal arts, the famous Amityville house, this is his father, and as a final
one, and that are submitted while he is a chieftain. He is a politician. He is a career statesman in the orange, and he's a rich businessman. He sold it to him before hedge and an owl said, I'll give you the money after hedge before you go back to Yemen. Come to me after and I'll give it to you. So he goes, Okay, fine. I can wait that long. I don't need it. Now. I need it back in Yemen. So he performs the hedge. And then he says, I need my money. And I says come back tomorrow. So he comes back tomorrow, allows us to come back tomorrow again,
comes back tomorrow. And then he continues doing this until he realizes that he's not going to get his money back. He's simply stalling him and he's not giving
him his money. And so this person goes to the other sub tribes. He goes to the Banu Hashim, he goes to the benefit of the doubt, he goes to the abdomen of all of them in orange. And he goes, I need some help this guy's not getting my money back. And everyone makes an excuse. Why? Because
they've been wanting, it is a politician, he is rich, he is a leader. And you don't want to get on the bad side of a leader. Everyone makes an excuse, oh, I really can't do anything this and that. And therefore, feeling completely trapped, and not having any other outlet. He decided to make this a public issue. What did they do in those days, they would write poems, and they would announce these poems, poems in those days is like news media. It's like the internet. It's like a blog post, right? It's like Twitter, you're going to just send it immediately. And you're not limited to 160 characters when you write a poem. And so he wrote a point.
He didn't even I mean, in those days, you didn't have to write it. It just comes to you naturally, as part of this amazing, I don't know how they did it, it just comes to naturally and then you say it out loud. And then this spreads everywhere, that this person has made this point. And so one day when everybody is in front of the cabinet, which is basically everybody would gather around outside of time, all the people of moko would now come and they would sit this is a social place as well. He now comes and he says out loud, his poem that he has compiled Yeah, the limb of movement belongs to who they bought the mecca Tana it dirty when necessary. All Family Affair for hitters Who Who can
tell me who's failed? Who is failure? We mentioned this so many weeks ago.
For her his
career. Fair is the name of crush. Fit is the name of college college is his title. So he says yeah, the fear in our tribe of fear or crush limb of loom and we'll call it Who? I am a one who has been unjustly treated because of my merchandise. Be bought me Makita I am in the valley of Makita. Nah, Daddy, well, when every fall away from my home, and far away from people to protect me. When we're heading one I'm still in my head. I'm a chef. My hair is not been cold because isn't it on them? Yo quiero merata who? I haven't even finished my O'Meara Yeah, the jolly Where are my men to help me what they need Hey Judy will Hagerty between the hedger the mahkamah Ibrahim and the hedger, the
stone, you are doing this to me. I am in Islam, and I'm in this state and I am between the hatred and the hijab, the the the agent is that round semi circle and the hijab is the hazardous word and this is being done to me in haraam. elementum met kurama to who the true harem belongs to those who are noble. While ah ha Rama Li so bizarre, the real fidgety, there is no sanctity, to the one who wears a thong most likely there was a thoburn there involved as well, who wears the thobe while he is a cheat and a steal and a lowly person, you don't have any karma. You don't have any sanctity simply because you live in Mecca, simply because you're in a holy land, you are a bunch of Cheaters
and losers. That's what you are. That's basically what he's saying. And I am in this state of Iran. And you are doing this to me, just because I'm far away from my house and my land and my people. So the news spread like wildfire. And Zubaydah, Abdulmutallab, the prophet systems. Elder uncle Zubaydah
heard of this, and he said, We have to do something about this, this is not gonna go on anymore. And he convened a gathering of all of the senior members of the Quraysh in the house of somebody whose name you should memorize, he comes up and see it over and over again. Abdullah bin juliann Abdullah bin juden Abdullah bin Judah and was the distant uncle of Arusha. She was a distant uncle of Arusha, and he was considered to be the most noble of the people of MK of his time. He didn't live until the day where he died before the war began. But he was considered to be the most legendary in terms of hospitality in terms of genuine sincerity, and he was known to be the problem solver, and he was the
most elderly. So they they convened in the house of Abdullah bin Sudan. And here is where they agreed to a pact a treaty. What was the pact and 3g treaty that they would side with the oppressor against the oppressed, regardless of what ethnicity or what tribe was the oppressor? They would say sorry to say the wrong so there they were, they were side with the oppressed against the oppressor. Obviously, they would side with the oppressed against the oppressor, regardless of which tribe, the oppressor belong to. And they said, even if the one who is shown in justice is from a faraway tribe, and the
oppressor is from a Quraysh sub tribe, we will side with the one who has been oppressed, and we will get his full rights from the oppressor. And they all went in front of the Kaaba. And they publicly announced this now and they sign their names on a document. Now, there is no document there is no signature, what do you do in those days, you dip your hands in perfume, they're all illiterate. They don't know how to read and write, there is no pen and paper, how do you sign your name, you go in public, you announce everybody that this is our treaty, and then you dip your hand in perfume, and you put that perfume on the Kava on the same place, everybody puts it on the same place. And that is
why this is called his fellow multi year been bleep means perfume. And so this is the Treaty of those who have perfume themselves healthful mocha yamim, it is also called healthful food. Many people are trying to explain why the most strongest reason seems to be that when allows even while heard of this, he became irritated and angry. And he said, Why did they have to get involved in a manner in a matter that is fully none of their business? Because Faludi means none of their business right? for God to them, it's none of their business, why are they getting involved? So this is another interpretation of what is called hinfo foodora. And then there are other reasons why people
say is fubu but this seems to be the strongest Why is called healthful food. So because he said this has outgrown fully none of your business what I did. And so they called it the Treaty of no business because it is our business healthful food. That's one another name so it's called healthful food and hateful mocha bean. And the Arabs had never heard of such a pact before. This is the first time this is basically what we call government, where people come together and they say no, enough is enough. We're not going to allow injustice. And the Prophet system said editors disciple hottie the Prophet system said,
I witnessed in the house of Abdullah hibben juliann. a treaty that were I asked to uphold it even in Islam, I would do so if I were to ask to follow the treaty, even now, I would do so. And I would not be willing to give up my place for a lot of red camels Meaning, if you were to tell me if you were to give me a lot of money, and I were not present at that treaty, I would not do so I would not be willing to do so. In that treaty. He's saying they all agreed that the rights would be given back to the ones who deserve them, and that no oppressor would have the upper hand over the one who was oppressed. Now, from these two incidents, healthful, the healthful food and the Fajr wars, what
benefits can we derive and then inshallah with that we will open the floor from these two incidents, the healthful food and the future wars, what benefits can we derive
many benefits? First and foremost,
the profits are some did not regret participating in the Wars of the job.
And the fact that he later says this and boasts about this, somebody can say But hold on, he wasn't a prophet at the time. This is something he did before Prophethood, how can you derive lessons from it, we say he narrated this later on. And he said, I do not regret this, showing that what he did was correct. And this shows us that it is permissible, and some scholars have derived this and other might have derived this, that it is permissible to even fight in wars and battles that are not necessarily religious, because this is a war that has nothing to do with religion. It's a war to defend the harem and the sanctity of the harem. Both sides are pagan. Both sides are idol
worshipers. Both sides believe in the same gods. And yet the prophets have some participated. Now others pointed out that he didn't quite physically fight he aided he helped. What did he do, he gave the arrows to his people. So there's a lot of fear that you know, people are debating to what level but the bottom line is that even in such wars, where things are being defended, which are not purely religious, the Muslim has some leeway to do something to get involved, because the Prophet says some did do something. And in this war, it's not a clear cut line of good versus evil, because both sides have done some evil, but one side has done more evil than the other. And the Prophet says was
fighting on the side that was closer to the truth. And again, he wasn't quite fighting, but he was participating in some manner. And this is some point to think about in the world that we live in, when many of the battles that are being waged, we're talking about battles that don't involve Muslim lands, let's say many of the battles are very murky, can we help out can we support this is something that can be discussed from this incident. Likewise, the issue of the health of football and mobile Yebin these incidents show that and this is a very important point for us in America that the
profitsystem was actively involved with the Society of his time, even though the Society of his time was not Muslim. And he was proud of that involvement. And the causes that he got involved with are not purely religious causes. So the NFL football involves justice involves truth involves helping the oppressed. And later on, he is saying, I am proud to have been there. And even now as a prophet and a Muslim, where I took where I called to uphold that treaty, I would proudly do so. And this clearly shows us that getting involved in public causes is a part of being a good Muslim. And this is one of the biggest problems that we have as a minority here in America is that we think we should
only get involved in what we think are purely Islamic causes.
We don't get involved with racism, with oppression, with poverty, with child abuse, with sexual abuse, we say, Oh, these things, these are just other problems. We only get involved with Philistine and Kashmir and a flood over here and a flood over there. And that earthquake over here in Muslim lands, those are all good causes are not to suffer alone, making fun of it. But at the same time from this hero, what do we learn? The Profit System was an active part of his society, and he is supporting justice in his society. And that justice has nothing to do with Islam, or non Islam with Muslim or Kapha. And this is one of the biggest faults in my humble opinion of us as a minority,
that we still don't seem to have a connection with the society around us. Think imagine what our we would have, if a representative of the Red Cross Society wanting blood donating blood is a bearded Muslim with a skullcap and it comes on TV, we need blood for our cause. Nothing to do with Islam, no doubt. But that is the best that way. Imagine somebody talking against racism, talking against oppression, speaking out for the rights of these migrant workers, right? Well, hi, Juba sister coming on the television and saying, we need to protect children's rights, we need to do this and that know nothing about we need to convert to Islam, we need to give that No. But her message is her
power. And her involvement with society is the best hour that you can do. Right? This is what our Profit System said did because basically brothers and sisters, oppression is oppression, regardless of who does it and who it's done against. Racism is racism. Child abuse is child abuse, poverty is poverty. You don't need to be a Muslim, to suffer from poverty, or to be held because you're a Muslim, it affects all of us. And listen to this. When you become involved with the problems of society. People see you as sincere. Then when you come forth and say I'm a Muslim, your Islam is shown to be a sincere faith. And that's what our Prophet system did. He was involved with the
problems of his society, and he's solving those problems. Then when he becomes a prophet. He is known, he's loved, he's respected, his message now becomes acceptable. And nobody can come and say, Who are you to preach to us? Where were you when we needed you? Where were you when society was suffering from a problem? You guys are following this point, right. And we as a Muslim community, the fact of the matter is, we are cut off from the society around us. We don't have active engagements with them. We don't have any type of cause that. I mean, I need to be concerned with mine, just as much as my neighbor for crime, because crime affects me and it affects him, I need to
be concerned about the murder rates of Memphis, I need to be concerned about all of the issues surrounding me. And when I get involved in those issues, and I become active in them, now when I come forth, and I say, Well, my religion is Islam, people are going to listen to me, because I have standing respect in society. And that's exactly what our Prophet sallallahu alayhi wasallam did. The the bottom line here, there are values that are human values, not necessarily just Islamic values, justice, security, fighting against oppression, and the Muslim needs to be at the forefront in all of these issues. And because the truth is linked together, when you support justice, and you have
the proper theology, it will come forth as a total package. Unfortunately for us, that was only talk, preaching through theology preaching through talking to others debating with Christians and Jews about, oh, this is one miniscule aspect of the hour. And it is not the bulk of our our Profit System showed us what we need to do. And finally as well, this clearly demonstrates
The status of the Prophet sallallahu alayhi wa sallam, even before becoming a prophet, despite the fact that he is hardly 20 years old, he is called to witness the Treaty of Judah and, and to participate along with dipping his hand, he was the youngest participant. And this shows us that they saw in him a future leader, or else they would not have invited a young man to participate in their gatherings. He was the youngest participant in the house of Judah and, and this clearly shows they sensed in him that he would become a great leader. And that is exactly what happened. And this incident also shows us that despite all of the differences, and despite all of the problems of the
Arabs and the kurush, they still had good in them, and they had characteristics of nobility and a virtue. And despite their tribal differences, they agreed to come together to help the wrong and the oppressed. And this shows us that even though it was a typo, Jamelia there were still there was still an element of virtue in them. And it was because of this virtue and because of this element of good that Allah subhana wa tada chose to send our Prophet salallahu it he was setting them in their midst to revive those very virtues in sha Allah hotel, the next Haddock on next Wednesday, we will talk about the story of the marriage of the prophets of the love it who would send them with Khadija
and with other two or three stories, the building of the Kaaba, and also how the Prophet system was protected as a young man before the prophethood and these are the final stories that we know before the actual Prophethood begins only two three stories left and that is all that we know 40 years of the Prophet system is life really all that we have done completely I have not left anything, I have given you every story that we have from the classical tradition, and you find how little it is, and this is a lot of wisdom, he has preserved what we need to know and there is much that has happened that would not have been a benefit to us. And for wisdom known to Allah it has been basically not
been preserved and shallow data with this, we open up the floor for around seven or eight minutes of questions and then we will pray so that Alicia Szabo, his Bismillah
died before the doubt. And I just thought about that he was an old guy
who did not become Muslim.
So the question is, what is the fate of those who have not heard of Islam? This is a question that springs to the minds of many, many, many people. And the response is multifold first and foremost, and I don't direct this only to you this actually to everybody here. It is not of much benefit to us to think about what is going to happen to other people. And to concentrate too much on this is actually problematic for us. We leave their affairs to Allah that's the general rule. And the general rule as well is ask questions that are of benefit to us. And this is we derive it from the prophets Allah sentence Hadith, that my oma shall remain in good until they start asking about the
children of the idol worshippers. Interesting, vague Hadith. My Alma will remain good until they begin asking about the children of the idol worshipers. Some of the scholars have interpreted this Hadith, my own Michelle remaining good, until they start debating about issues that are of no concern to them.
I mean, what difference does it make to us what is going to happen? A lot is the most knowledgeable a lot is the Most Merciful. A lot is the most wise Allah is the most just let's leave it at that. That's one response. And that's level one. And they get this not just directed to you if you don't feel because this is everybody has this question on their minds, right. And so the scholars say, and this is again, I'm not the one saying that again, this we found, find it a books of theology, that this is a fundamental problem with many people, they worry about others too much. And Islam tells us to worry about ourselves, or they come to second, Worry about yourself. That's and when you do that,
then you actually go very far. When you think about other people a lot. What happens is you get lazy and then you think yourself my shoulder all high and mighty, right? That's the first point. The second point after having said don't ask, I will then answer anyway. Because there is a theological benefit here. Scholars have differed greatly over this issue. And the bottom line is that
people who had access to the teachings of Islam or new monotheism, but did not, but did not avail themselves to that knowledge. They will not have an excuse in the eyes of Allah. And this particular person Abdullah have been drawn there is a
Decent body that are Isha asked, Ayesha is the distant nice, the grand or the great, what is it called? Great, nice for grand, nice, whatever have been done. And he says almost ginger villa in Japan was a great man who was kind to the neighbors and good to the people, which will be his fate, what will happen to him? So the Prophet system said, he is going to the fire. So I she says Why? So he says and listen to this. He never said once or bill fiddly, Rob bill fairly.
Now, this is a very interesting point here.
And I said this two, three days ago in the helicopter I was having at night, in our times,
people consider piety and righteousness to be only being good to others.
If you're good to other people, holla that's all we need from you, you will go to heaven. If you open up an orphanage in Calcutta, helaas you will become world famous, doesn't care what you believe, doesn't care. You think God has a son This is becomes irrelevant, right? If you open up a hospital, if you're smiling to everybody, or he was a good and loving man, and this hadith we learn No. That's all fine and dandy, yes, but there's an element that you need to do as well. And that is even more important than being good to others. And that is believing in the one who created you and worshiping the one who created you. In the end of the day. Being good to people is good. But
worshipping Allah is better and more important. Of what use is it to be good to mankind, when you deny the one who gave you the greatest good and that is Allah. So this person in the design, never once did he say about Bill, filial bill. Clearly, he lived a life care free of religion. He didn't have any religiosity. And so it's a very simple question. Why should a love forgive somebody who never asked for forgiveness?
Why should a law reward somebody who never did anything for his sake? very logical question. Right? Why should Allah reward somebody in our times the verdict of piety is based completely on how good you are to others. In Islam, the verdict of piety is based on two things, what you believe and how good you are in the Latina ama know why middle solid hat both go together. You need to have the proper belief and do it for Allah. And then you need to have good Amel that follows along with that, if you have one without the other, it is of no use. It is of no use. And we say this very clearly as well. Just because somebody says they're a Muslim, doesn't mean anything, does not mean anything.
And we believe as Muslims, that no human being has the right to say you're going to agenda and you're going to help No, you don't say this have anybody unless Allah has said it. So we say our bucket is going to Agenda it believes is going to help I can say this because Allah told me, we say Ahmed is going to Jenna Fishtown is going to help we say this because Allah has told me otherwise. We don't say of any person, even the greatest scholars, Imam, Abu hanifa Imam Shafi my mother, we say, we hope they're going to gender insha Allah, they're going to gender, but we don't say categorically. And the same applies for the worst people on earth. We don't mention names and say so
and so is going to help who don't say this. Why? Because who am I? Who am I, we leave it to Allah subhana wa Tada. But we speak in generalities. Whoever believes in Allah and does righteousness will go to Paradise. This is generalities, and I hope to be amongst them. And whoever rejects Allah, or does not act in righteousness will go to the fire of hell and seek refuge in Allah from being amongst them. And this is something we're very clear about our religion is a religion, where you need to have the proper belief and the proper action. And if you have one without the other, you're not going to get there. And the people in the time of
early profit systems early life, they knew the true religion of Ibrahim, and they knew that Ibrahim was not an idol worshipper. And yet they simply wanted to ignore and live a carefree life and therefore they will not majority of them were not forgiven because of that. Sisters, you have a question?
Yes, go ahead.
And it's also called healthful multibeam helpful for me, it's good.
Talking about a very relevant topic.
historical perspective of how that happened. But I also find blame in a power scholars that
have not paid that much attention to community service as a tool establishing.
What do you?
What do you say about that? And do you see that?
So the question is that, what is the role of the leadership in pushing the community to get involved in these community projects? There's no question that the preachers that are out there odema, the lecturers they have a big role in educating the Muslim masses about this reality of our faith. And there is no question that you are correct in pointing out that most people do not mention community activism, you know, you hardly hear a whole debate about getting involved with the community. And in fact, not just this, you hardly have heard about a social problem. This is itself a problem, you hardly ever hear about something that is relevant to the community, a lot of times help us deal with
things that are not relevant to the people living here. And I have, I hope inshallah, I don't fall into this, because I have always tried my best, personally speaking to always be relevant to the community, and to speak of something that the community needs to hear. Definitely, this is changing as shallow with the second and third generation, and I hope that inshallah, as we progress in the next few decades, inshallah, we hope that the Muslim community will understand the importance islamically, politically, socially, to become relevant to the community around them. Of course, there are a lot of factors here, one of the factors is the cultural element, when our fathers came,
and some of you are of that immigrant generation, of course, there is this, this detachment, that this is not my place. Of course, it's natural, nothing wrong with that even Right. I mean, you didn't, you weren't born and raised here. So there's always this element of you have adopted this as your homeland, a lot of people when they came, they initially thought, five years, 10 years, let me just get my education, let me work to three years. And those two, three years became 2030 years, some of them are still talking about going back home, you know what I'm talking about here, okay, and they still have a home, empty back home, somehow deluding themselves to think that they're going
to go back and live there. So when, when your foot is still one foot is still back there? I mean, the fact of the matter how are you going to become involved in a society you don't think it is your own? Right. And I have said many times, I mean, for those of us who are born and raised here, this is our home, when we can think of no other, you know, that we cannot, you know, we wouldn't be able to function well lucky, you know, I wouldn't be able to function in Karachi, you know, my parents might have lived there 2030 years, I cannot even imagine living there. It's not my hometown. So therefore, it's something that insha Allah, I'm optimistic those who have been born and raised here,
they automatically feel the need to be socially relevant, because this is their society, right? And inshallah, with the help and encouragement of, you know, a new community leaders and new activists inshallah, we hope this will change. And I'm also very happy at what we have done here at MIT, we have done a lot of stuff, you know, with the blood dryers with the heart song church, this is exactly what we need to be doing, becoming socially relevant, making sure that the community knows who we are hamdulillah This is what we hope to become a type of model institution. For for other massage rooms in North America, you want to add a point daanish to this
point is we also should encourage our parents, first generation Americans to encourage their children to go into professions that are opposite, encourage the parents to encourage their children. Okay, our scholars and our lectures, and our community that should encourage the parents of our societies, and our communities did not only become physicians and lawyers,
sociologists, historians, academics,
I think that Alhamdulillah, any post 911 especially, I think that a lot of people finally see the need, that engineers and doctors are great when it comes to solving equations and curing diseases, but really, they're not going to become make Islam a household name. They're not going to make this community, you know,
name here, and subpanel. All you need to do is look at the effects that somebody like the boxer Muhammad Ali had, right? A million doctors couldn't do what this one man did. And that is to make Islam This is back in the 60s and 70s, a household name and a symbol of respect. A million doctors and engineers could not do what this one man did. And that shows us I mean, we need to broaden our horizons, we need to be able to we always complain about you know, another group, they do this, they do that they do this, they do that, you know, if you go study these other groups and what they've done, you know, it's not as if they were handed this plate and it just descended out of thin air.
They worked for it, and they got people to be active in media activity.
Corporations active and business active and this and that. And therefore, when you're a minority, and you spread your people to the places where they need to be, this is how a minority survives. It's nothing. There's nothing nefarious or evil about it. Well, I'm being blunt here. This is a reality. If you're a minority amongst a majority, the only way to survive and to flourish is to make sure that your minority is in positions of influence and respectability and power. We are oversaturated with engineers and doctors, lawyers and accountants hamdulillah. That's, that's we need that. But there's an oversaturation. We have a whole little area here that we need to fill. My
thing that I'm always pushing is we need scholars and activists from the second generation. Of course, that's my passion and 14 that we need to stop importing with all respect to our Imams, let's call it when you start importing, when you stop outsourcing Islam, we need to make our own teenagers find somebody who's bright educated, instead of sending them to Harvard, send them to us or Medina, pay for him finance him. And but then tell him when you come back, you're going to be our Imam, because we need a second generation Imam, we need somebody who can give a hold of us and our youth want to go listen, not give excuses to go run away. Right? Because it's socially relevant. All of
this goes back to this issue of, you know, not just
scholars and Imams, but we need people involved in the immediate representatives, spokespersons, everybody. And to each his own, I mean, Alhamdulillah I have a certain niche here that I'm doing this, I wish I could get involved in other things, but I can't but every one of you should have a passion and a cause every one of you should have something that look I feel very strongly about, let's say domestic abuse, I feel very strongly about it. Excellent. Go find a nonprofit, an NGO that's educating that's preaching and get involved with that I feel very strongly about cancer. So hello, go do something that educate the people, you know, give public service campaigns as a Muslim,
all you need to do is you know, Mohammed so and so is being the spokesperson for the National Cancer Society. So panela something as simple as that, that you are becoming socially relevant as a Muslim. This is one of the best that was that you can do much better than a debate much better than me preaching to a non Muslim audience. You're going to preach through actions, which is what our Prophet system did. inshallah, it's time to stop for Southeast Asia. We will resume next week was Samadhi como como la. He was about to catch up.