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সীরাতে মুস্তফা (সাঃ) : নবীজীর জন্মপূর্ব পৃথিবী, বাল্যকাল থেকে হিজরত - ১ম পর্ব । ইমরান রাইহান — Transcript

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0:03I express my gratitude to Allah, the
0:05Lord of the worlds, that today we are
0:08able to sit here to talk about the
0:10Seerah of our beloved Prophet Muhammad
0:12(peace be upon him). This is a great
0:16fortune for us, and we believe that if
0:18Allah had not granted us the
0:20opportunity, it would not have been
0:21possible for us to come here to speak
0:23or listen. There was an Urdu poet who
0:27said: "The gathering of the Beloved is
0:30decorated by the Beloved, and only
0:32those come whom the Beloved invites."
0:35The Messenger of Allah is the most
0:38beloved to Allah, and any gathering
0:41concerning the Prophet (peace be upon
0:45him) is extremely blessed and
0:48auspicious. We have oppressed ourselves
0:54by not studying the Prophet's Seerah
0:57extensively in our lives; most of us
1:00are affected by this neglect, as we
1:02gave more importance to worldly matters
1:06than the attention the Seerah deserved.
1:11You have heard the name of Imam
1:13Sharafuddin al-Busiri, who wrote the
1:16Qasida Burda; he began a chapter of it
1:18by saying, "I have oppressed myself by
1:26not remembering that Messenger.""Who
1:28would keep his feet swollen due to
1:30being busy in worship all night.""Whose
1:31feet would ache.""Who conveyed the
1:45religion for us.""I have oppressed
1:48myself by not remembering the one who
1:50performed these deeds." The
1:52relationship we were supposed to have
1:54with the Prophet and what we were
1:56supposed to know about him, we have
1:58failed to do so. We should be grateful
2:01to Allah for granting us the
2:03opportunity to sit here for some time
2:05today. We express our gratitude to
2:08Allah. Alhamdulillah. And we will pray
2:12to Allah that this gathering, and the
2:14two more that will follow, may we be
2:17able to participate fully, and may only
2:20useful and beneficial matters be
2:22discussed here that keep us away from
2:24confusion. And may Allah grant us the
2:28ability to act upon the matters of
2:30Seerah that will be discussed.
2:33Because the main purpose of discussing
2:35the Prophet's Seerah is to implement it
2:37. Not just the Seerah, but in all
2:40Islamic sciences, you will find that
2:42the ultimate goal at one stage is
2:44action. Those who work in the science
2:47of Hadith, the primary objective
2:49appears to be determining whether a
2:51Hadith is Sahih (authentic) or
2:53fabricated. But what is the task after
2:55the determination? The next task is to
2:57act upon that Hadith. Research is
2:59conducted on jurisprudence regarding
3:01modern issues like banking and other
3:03matters; what is the purpose? The
3:05purpose is to act upon it. That is why
3:07Khatib al-Baghdadi wrote a book, and
3:09the name of his book itself is a
3:10message. The name of his book is "
3:12Iqtida 'al-' Ilm al- 'Amal"; meaning,
3:14the demand of knowledge is action. The
3:17title itself conveys that the
3:18requirement of knowledge is to put it
3:20into practice. He said a wonderful
3:24thing, Dr. Iqbal said a wonderful thing
3:34; he said, "If you do not hold fast to
3:37Mustafa, you are just dust." The main
3:39point is, if we do not learn from the
3:41life of the Prophet (peace be upon him)
3:43and put it into practice, then this
3:45religion will become like Abu Lahab's
3:47religion; meaning, we will have some
3:49information, but it won't be reflected
3:51in our deeds or functionality.
3:54Therefore, may Allah Almighty grant us
3:56the ability to benefit from this
3:57gathering and grant us the ability to
3:58act upon it. In about three sessions,
4:02as you have seen in the title, we will
4:04talk about the life of the Prophet (
4:06peace be upon him). We might get six or
4:09seven hours in the entire session. But
4:12you know that the Prophet's Seerah is
4:14so vast that it is never possible to
4:16finish it in such a short time. And
4:19even if more time were given, no one
4:20could claim that they have done justice
4:22to the topic. You will see many
4:24scholars' discussions on Seerah online.
4:26100 hours, 150 hours, 200 hours. I saw
4:28one yesterday that had 250 hours of
4:29discussion. But even then, he would not
4:31be able to claim that the discussion on
4:32Seerah has been completed. Rather, a
4:34vast ocean still remains. Because no
4:38matter what is said about the Prophet,
4:39wherever human imagination goes, at a
4:41certain point, human capability, the
4:43scope of human knowledge, and the power
4:45of analysis come to a halt. But the
4:48Prophet's character and his personality
4:50are at an even higher level. What has
4:53Allah Almighty said? Your character,
4:57your conduct, everything has reached a
4:59high station and a high level. How is
5:01it possible for humans to reach what
5:03Allah Almighty calls the highest level?
5:06That is why you might have heard the
5:08name of Iqbal Azim; he once taught at
5:09our Dhaka College, later he moved to
5:11Pakistan. He has a poem where he says:
5:14"Kaha kaha jate gami na Saadi, na Rumi,
5:17na Qudsi, na Jami." Where am I, and
5:20where is the one I am talking about? I
5:23am just who I am; I do not have the
5:25language of Rumi, or the passion of the
5:26Persian poet Abdur Rahman Jami, I have
5:28none of these. Then how can I speak of
5:31him? I mean, the fact that it is
5:33impossible for us to praise the Prophet
5:35is also a matter of realization; it is
5:37not that just because we say something,
5:38we have fulfilled the obligation;
5:40rather, it is difficult to do full
5:41justice to the topic. In another place,
5:45he says, "Yusuf..." Allah Almighty has
5:51given each Prophet different
5:53characteristics and qualities. You know
5:55, Musa (peace be upon him) had a
5:56certain type of miracle. Isa (peace be
5:58upon him) had another type. But Allah
6:00Almighty has combined all the good
6:02qualities of everyone in the Prophet
6:03alone and given him even more than that
6:04. As a result, it is not actually
6:07possible to discuss all of this in a
6:10short discussion. But the main
6:13objective of our discussion is that we
6:15should be encouraged to study the
6:17Seerah, and we should know some matters
6:19so that we find the courage to move
6:21forward. It is from that perspective
6:24that these gatherings are organized.
6:31The title of our discussion today is:
6:34The World Before the Prophet's Birth,
6:36Childhood, and Receiving Prophethood.
6:40In other words, we can say that we will
6:43discuss the state of the world before
6:45the Prophet's birth, as well as his
6:48childhood and the period leading up to
6:50his prophethood. Why is it important to
6:55discuss the world before the Prophet's
6:56birth? If we talk a little more about
7:00our entire session, a conventional,
7:03brief chronological account could
7:06actually be told in an hour or two. But
7:10we might not do that. Because most of
7:12us have already read the biographical
7:14accounts of the Seerah, or even if we
7:16haven't, we can read them from any book
7:18. However, we will approach the
7:20discussion from a different angle,
7:22focusing on the most important events
7:23within the chronological flow or those
7:25that hold a message for us. It is not
7:27possible to cover everything in depth.
7:28We will discuss them briefly. In other
7:31words, the main purpose of this
7:32gathering will not be to provide a
7:34detailed, step-by-step account of every
7:36event. But the chronological
7:38discussions will appear. Insha'Allah.
7:41Why is it important to know about the
7:42world before the Prophet's birth? It is
7:44important to know this because if we
7:46don't know where the world stood before
7:49the Prophet came, we won't understand
7:51where the world headed after he arrived
7:53. What were the people like before the
7:55Prophet transformed that Jahiliyyah (
7:57ignorance) and turned them into
7:59individuals like Umar ibn al-Khattab
8:01and Khalid ibn al-Walid? In what kind
8:03of society did they live? Those same
8:04people, by whose hands vast territories
8:06of the Asian continent were conquered,
8:08Africa was conquered, and a part of
8:09Europe was conquered. What were those
8:11regions like before? It is important to
8:13know this. If we look at the state of
8:16the world before the Prophet's birth,
8:19many have discussed and written about
8:21it in great detail. If you want to see
8:24it briefly, Sayyid Abul Hasan Ali Nadwi
8:26has discussed it in considerable detail
8:28at the beginning of his book "
8:29Seerat-e-Nabi Rahmat". At that time,
8:32there were major civilizations in the
8:34world. One was the Roman Empire. As a
8:36political power, the other was the
8:38Persian Empire. Meanwhile, the regions
8:41of our Indian subcontinent were ruled
8:43by small kings. But they had their own
8:45unique culture or traditions. During
8:48that time, you will see a sense of
8:50stagnation everywhere. Because 500
8:52years had passed since the coming of
8:53Isa (Jesus) alaihis salam. No new
8:55Prophet or Messenger had come to any
8:57land with divine guidance. And people
8:59had distorted their religions. As you
9:02know, St. Paul came and distorted the
9:04religion of Isa (Jesus) alaihis salam.
9:07Later, when the Roman Emperor
9:08Constantine came to power in 325 AD, he
9:10made St. Paul’s doctrine the state
9:12religion. He introduced their creed of
9:15Trinity or the belief in three gods.
9:18And he completely transformed this
9:20religion into a polytheistic one. The
9:23same happened with the Jews; they
9:25strayed far from their scriptures and
9:27their divine instructions. The Romans
9:30were Christians. Which Christians?
9:32Those who were followers of
9:33Constantine’s Trinitarian belief.
9:34Followers of St. Paul. They were under
9:37the Roman rule. The main capital of the
9:38Romans was there. Where Istanbul is now
9:40, which was previously called
9:41Constantinople. Egypt was under their
9:43control. Syria and Iraq were under
9:45their control. But the Romans used
9:47these two areas as zones for
9:48exploitation. In other words, they used
9:51to exploit regions like Syria and Egypt
9:52. The local people living there were
9:54the ones being exploited. Heavy taxes
9:57were collected from them and sent to
9:59Constantinople. The emperors lived
10:02lives of luxury. But the common people
10:04suffered from severe torture, poverty,
10:06deprivation, and famine. Because of
10:08this, there were frequent conflicts
10:09among them. Accounts of various wars
10:11are found. There are records of
10:12rebellions. There are reports of 300 to
10:14400 people dying. Various such stories
10:16are found. Many instances of wars are
10:18known. What was the condition of the
10:21Roman elite class? The elite class was
10:24steeped in indulgence; in fact, modern
10:27Western civilization is the successor
10:30to the Romans. They have taken those
10:33Greek and Roman philosophies and
10:35modified them to reach today's state.
10:36So, their condition was that they lived
10:38this life of luxury. You know about the
10:40Colosseum in Rome. The entertainment
10:43events held there involved pitting
10:45humans against animals. These practices
10:48still continue in many places, which
10:50they call 'matadors'. Sometimes humans
10:53fought humans until one killed the
10:55other, while 80,000 to 90,000
10:56spectators watched from the stadium. In
10:59the language of that era, that stadium
11:01—that was their luxury. You have
11:03heard the name Caligula, who was a
11:04Roman ruler. His life reached such
11:06extreme levels of obscenity that a
11:08decent person could not bear to read
11:10about it. Obscenity was rampant;
11:13alcohol, adultery, and promiscuity were
11:14very common in the upper class. The
11:17lower classes were so oppressed and so
11:19confined by them that they did not
11:22understand their own lives or even that
11:24they were human beings. They could not
11:27even imagine that they were human, that
11:29they could have rights, or that they
11:31could have opinions. The Persian Empire
11:34—what is now present-day Iran and
11:36parts of Iraq and Afghanistan—was a
11:38vast empire. They were fire worshippers
11:41, and along with their fire-worshipping
11:43doctrines, other ideologies like
11:45Manichaeism and Zoroastrianism had
11:46spread. Their emperor was called Kisra,
11:49and the Roman emperor was called Caesar
11:52. Among the Kisras, the best one, who
11:55was famous for being the most just, was
11:57named Naushirwan. Naushirwan is used as
12:01a metaphor for justice; what was the
12:03state of such a 'just' king? One day,
12:06he was consulting on a matter in his
12:09court. He asked everyone, all his
12:11courtiers, "Does anyone have a
12:13different opinion?" Naturally, he was
12:15consulting and asking, so one person
12:17said, "Yes, I think it would be better
12:18if done this way." He immediately
12:20ordered, "Beat him to death with sticks
12:22right here!""How insolent, to disagree
12:25with me in my own assembly!" That
12:27person was beaten to death right there
12:29on the spot. This is the story of the
12:31most righteous king. So, what about the
12:34rest of them? There, too, the situation
12:36was the same; the elite class was
12:37extremely decadent. How decadent? When
12:40the last Kisra was defeated by Sa'd ibn
12:42Abi Waqqas during the attack on Madain,
12:45he fled. While fleeing, he had 1,000
12:49cooks to prepare his meals and 2,000
12:52maids and singers to entertain him; yet
12:55, he still regretted that he could not
12:58maintain the protocol required of an
13:01emperor. Such was their level of luxury
13:06; the carpets they used at that time
13:08were so expensive that if someone
13:11walked on them, their feet would sink
13:13about a span deep. So soft, so plush,
13:17and so costly for that time. Meanwhile,
13:20famine was striking the very same
13:21regions. Common people were dying of
13:23hunger. But the upper classes offered
13:25no help whatsoever. They made no
13:27attempt to solve these problems. That
13:29was the state of affairs there. In the
13:32Indian subcontinent, the various
13:34regions were being governed politically
13:36under different branches of leadership.
13:39The religion here was idolatrous, and
13:41there was no singular, defined faith.
13:44There were followers of Buddhism here.
13:46And those who call themselves Hindus
13:47had their ancestors here. In the case
13:49of Buddhists, it has not yet been
13:51determined whether Gautama Buddha
13:52believed in a God or not. Meaning,
13:55whether he was a theist or an atheist
13:57has yet to be settled. So, those who
13:59followed that religion eventually ended
14:00up in that same mindset. Here,
14:02everything—even a good person, if
14:04they behaved well—would become a
14:07deity. In Bangladesh, if you treat
14:10certain types of people well, you will
14:12see they say, "You are a living god."
14:15So, those who turn us into gods
14:17consider beneficial things found near
14:19their homes to be "good gods" and
14:21harmful things to be "bad gods." Snakes
14:23cause harm, so a snake is a different
14:25kind of deity, a malevolent one. Then,
14:27something that provides a benefit is
14:28yet another kind of deity. There was a
14:30caste system here. We know that the
14:32caste system was so severe that other
14:34people could not enter the parts of the
14:36city where the elite lived. If they did
14:38enter, they had to leave the city
14:39before dusk. Because if they remained
14:41in that city, they were considered
14:43impure. They were unclean and could not
14:44stay there. If a Shudra or someone else
14:47touched a member of the upper class or
14:49a Brahmin, they would certainly be
14:50punished. The person who was touched
14:53would also be ostracized from society.
14:54Because they believed they had become
14:56contaminated. If you read about it, you
14:58will know and see what the situation
15:00was like here. This was the general
15:02state of affairs everywhere across the
15:03globe. Because these were the major
15:05centers. To understand the state of the
15:08world and Arabia at that time, amidst
15:11the development of other civilizations,
15:14we can look at a Hadith. It is narrated
15:19in Sahih Muslim that the Prophet (PBUH)
15:21said, "Verily, Allah looked at the
15:24people of the earth." He looked at the
15:30Arabs and the non-Arabs, but no one
15:32pleased Him, when Allah the Almighty
15:34cast His gaze. There was no one there
15:36whom Allah the Almighty could choose,
15:38except for the People of the Book.
15:41Among the People of the Book, there
15:43were still a few who pleased Him. This
15:46means the vast world and all its
15:48empires were completely immersed in
15:50darkness. Only a few places had light,
15:52those who were the People of the Book,
15:54who had not allowed the teachings of
15:55the divine scriptures to be entirely
15:57corrupted. That is why you will see
16:00that in the society of Jahiliyyah in
16:02Mecca, where idol worship and indecency
16:04were prevalent, there were a few who
16:06held onto Tawhid. Before the Prophet (
16:09PBUH) came, we know the name of one
16:11such person, Quss ibn Sa'idah. Quss ibn
16:13Sa'idah did not worship idols and would
16:15forbid others from doing so. When the
16:18Prophet (PBUH) was young, he saw Quss
16:21ibn Sa'idah standing before the Kaaba,
16:23telling people not to worship idols.
16:27Many years later, when he became a
16:28Prophet, he asked if Quss ibn Sa'idah
16:30was still alive. They told him that he
16:33had passed away years ago. Then the
16:35Prophet (PBUH) said, "Yes, I saw him
16:36speaking in the courtyard of the Kaaba.
16:38" Another was Ubaydullah ibn Jahsh. He
16:40was also a monotheist and did not
16:42worship idols. He would not involve
16:43himself in the vices of that society.
16:45Unfortunately, after the Prophet (PBUH)
16:48came, he accepted Islam and married Umm
16:50Salamah (RA). Then he migrated to
16:52Abyssinia. After arriving there, he
16:54became an apostate. He converted to
16:55Christianity. Umm Salamah divorced him
16:57and returned. Later, Umm Salamah (RA)
17:00married the Prophet (PBUH). From this,
17:02we realize that guidance is entirely in
17:04the hands of Allah the Almighty. To
17:06whom does Allah the Almighty grant it
17:07and when? Look, a man whose beliefs
17:10were sound in the society of Jahiliyyah
17:12accepted Islam when it came. But he
17:15went to Abyssinia and became an
17:17apostate. May Allah protect us all.
17:20Another person was Zayd ibn Amr ibn
17:24Nufayl; in Arab society, he too
17:26preached monotheism and forbade idol
17:29worship. You know that the people of
17:32Arabia used to bury their newborn
17:34daughters alive; they thought a
17:35daughter was of no use, while a son
17:37would increase their muscle power. It
17:39would make it easier for them to build
17:41their gangs. What use is a daughter?
17:42They would bury them alive. Zayd ibn
17:45Amr used to go to them and say, "Give
17:47your daughters to me.""I will raise
17:49them." That is, he would stand up
17:51against these customs and speak out
17:53against all their sinful practices. He
17:56passed away when the Prophet (peace be
17:57upon him) was 35 years old. His son was
17:59Sa'id ibn Zayd, who was one of the
18:01companions among the Ashar-i-Mubashara
18:03(the ten promised Paradise). After
18:04embracing Islam, he asked the Prophet,
18:06"What will happen to my father?""The
18:08things you say, my father used to say
18:10the same; he preached these very same
18:12beliefs." Then the Prophet (peace be
18:15upon him) said: "He will be raised on
18:19the Day of Judgment as a single Ummah."
18:21He will rise alone as an entire Ummah.
18:26"Between me and Isa (Jesus), he will
18:27rise as a single Ummah on the Day of
18:29Judgment, and I will be with him in
18:30Paradise." You see, this was the
18:32situation back then; ignorance was
18:34prevalent everywhere across the world.
18:38But there were a few individuals,
18:39isolated from society, who did not
18:41follow the rest of the society; they
18:43nurtured this monotheism and the
18:45teachings of Tawhid alone. They tried
18:48to follow the divine religion that
18:50Ibrahim (Abraham) had brought. But what
18:53was the overall situation in Arabia?
18:56The overall situation in Arabia, as we
18:58know, was that baby girls were buried
19:00alive, and women had no rights. There
19:03is something to understand here: when
19:05we say women had no rights, it refers
19:07to the vulnerable women; the elite of
19:08society had a different life. It’s
19:10not that all women of the Quraysh in
19:12Mecca were oppressed in the same way.
19:14Those in elite families did have rights
19:15. But those in the lower strata, their
19:18women were given no rights in society.
19:21And the methods of marriage there were
19:23also extremely lewd. It is mentioned in
19:24Sahih Bukhari from Umm al-Mu'minin
19:26Aisha (may Allah be pleased with her).
19:27She mentioned several types of
19:28marriages that were prevalent in the
19:30Jahili society. Among them was a type
19:31of marriage among the lower-class
19:33people. You know that Ibn Khaldun said
19:36...Those who are defeated follow those
19:43who are victorious. Or the poor follow
19:46the rich. Even if they cannot reach
19:48that level, they want to copy the
19:50fashion. A rich person might have an
19:52income of 1 million taka a month; he
19:53can buy an iPhone. A poor person with
19:55an income of 50,000 taka a month will
19:56buy an iPhone, even by taking a loan,
19:58because he wants to reach that level.
20:00So in Arabia, the lower-income husbands
20:03would think, "If my child could be like
20:06so-and-so who is noble, well-built, and
20:08handsome," and they would send their
20:11wives to that person to have relations.
20:15And until the pregnancy resulted in
20:17childbirth, they would not go near that
20:19wife themselves. Meaning, they sent
20:22their wives to noble men to conceive
20:24children; this was a marriage practice
20:25for them. Umm al-Mu'minin also said
20:28that another type was where up to ten
20:30men or anyone could have relations with
20:31a woman. Then, when the child was born,
20:33a soothsayer would be brought in. If
20:36they could match faces (like DNA tests
20:39today), whoever’s face matched, they
20:42would be declared your husband or wife.
20:45This is how a few people practiced
20:48marriage, following a distorted version
20:50of the religion of Abraham, or whatever
20:53remained of it. There were many other
20:55methods like this. Almost all of them
20:57were extremely obscene, with only one
20:58or two exceptions. This was the state
21:00of their society. Idolatry was rampant
21:03in their society; however, Arabia did
21:05not originally have idol worship.
21:07Because, how were settlements actually
21:09established in Arabia? You know that
21:11when Abraham left Ishmael and his
21:12mother there, the settlement was
21:14established, and later there was a
21:15tribe called Banu Jurhum. The Jurhum
21:18arrived, and Ishmael married into the
21:20tribe of Jurhum. That family stayed
21:22there. They were descendants of
21:24prophets and remained upon Islam.
21:26Arabian idol worship began after 300 AD
21:29. That is, we can say 250 years before
21:31the Prophet’s birth. A man named Amr
21:33ibn Luhayy went from Makkah to Syria.
21:36There, he saw a tribe called the
21:38Amalekites, and he saw them worshipping
21:41idols. He thought, "This is a good
21:44system; they have idols, and through
21:45them, they worship—they didn't
21:47consider the idols God, the Quraysh of
21:48Makkah didn't think that either." They
21:51believed Allah was one thing, and the
21:53idols were the intermediaries. They
21:55were so sinful—and they had such a
21:56strong sense of guilt—that, as you
21:58know, they used to circumambulate the
22:00Baytullah naked, thinking, "We are so
22:01sinful and our clothes are impure, we
22:03cannot circumambulate the Baytullah
22:05while wearing them." So, they thought
22:07the same way: "We are such sinners that
22:08if we pray to Allah directly, He won't
22:10listen.""Let us pray through the idols.
22:12" Amr ibn Luhayy asked them to give him
22:15an idol. He thought it was a good thing
22:17. Something through which we could
22:18speak to the Lord. He brought an idol
22:20back with him. After seeing that, more
22:23idols were created. Every tribe started
22:25making one. Because any bid'ah or shirk
22:27starts from one place. Then it spreads
22:29further. People research it more. They
22:31create more new innovations. You will
22:34see that wherever one bid'ah takes hold
22:35, people keep thinking about it and
22:37create even newer ones. Amr ibn Luhayy
22:39is the initiator of idol worship in
22:41Arabia. And the Prophet said that he
22:44saw Amr ibn Luhayy in Hell, with his
22:46intestines spilling out, dragging them
22:48behind him as he walked. Because he
22:51started such a massive bid'ah and act
22:53of disbelief and shirk, the burden of
22:56sins for everyone who followed in these
22:59acts would also fall upon him. So, this
23:03was the situation regarding idol
23:04worship at that time. What was in the
23:06entire Kaaba? You know that there were
23:08360 idols. Beyond that, every tribe had
23:11its own idol; the method of worship for
23:13each idol was different. Everyone
23:16worshipped those idols in their own way
23:18. There is a historian from Egypt named
23:22Mohamed Elhamy. He makes a profound
23:24point. He says that the society of
23:27Jahiliyyah in Arabia was a secular
23:30society. Because the entire society was
23:33not governed by any specific religion.
23:36You know that there were Jews in Medina
23:39. The polytheists who were in Mecca and
23:41Medina were also there. There are
23:44records of a few Christians being
23:46present. There were some Christians as
23:48well. Even the polytheists did not have
23:49a single unified creed. Each tribe
23:51worshipped different idols. Each tribe
23:53had its own distinct method of worship.
23:56And no one can prove that one group
23:58fought another because of religion or
24:00ideological differences. They fought
24:03for other reasons. Perhaps someone's
24:04camel went and drank water elsewhere,
24:05or someone had killed another's
24:06grandfather. Then the grandson would
24:08come to wage war. For such reasons, a
24:10secular society is one where everyone
24:12stays with their own religion, and no
24:14one bothers others, isn't that so? He
24:16says that it was a secular society.
24:18Then he asks, if that was the case, why
24:20did the people of that society find it
24:22difficult to accept Islam when it
24:24arrived? Because there were already
24:26many religious groups present there.
24:28Even if we don't call them religions,
24:29there were many groups of polytheists
24:31and Jews. There shouldn't be any
24:32difficulty in accepting a new religion.
24:33For those who worship 360 idols, would
24:35it be a problem if they worshipped one
24:37more? So, where is the problem? He says
24:40the problem is that they realized the
24:43existing religions did not reject those
24:46360 idols. They practiced their own,
24:49but they did not reject the 360 idols.
24:51But the religion of Islam did not come
24:54to place a 361st idol in place of the
24:56360. Rather, it came to break the
24:58previous 360 idols. This proves that
25:01secularism can provide security to all
25:03other religions in the world. But it
25:05cannot provide security to Islam, and
25:07this conflict with Islam is inevitable.
25:10You will see that in Western society,
25:12Hindus have no problem wearing their
25:14sacred threads. Hindus have no problem
25:16wearing their saffron clothes. But
25:17problems arise when Muslim women wear
25:19the hijab. Because they know that hijab
25:21does not mean just adding another
25:23garment. It means rejecting everything
25:25else that belongs to the Jahiliyyah. So
25:28, when Islam arrived in the secular
25:29society of Arabia, they understood this
25:31. The Quraish understood from the
25:33beginning that this call was not for a
25:35new religion that we would just accept
25:37by placing another idol there. It is a
25:40call to crush and reject everything we
25:43currently have and turn towards a new
25:45Lord. That is why, from the very first
25:48day, those who accepted the invitation
25:50did so, and those who rejected it,
25:52rejected it from the first day. We were
25:55talking about the social situation in
25:57Arabia at that time. As you know,
25:59tribal wars were constant among them,
26:01and bloody conflicts were almost always
26:02ongoing. Wars would go on for 50, 60,
26:05or even 100 years. Whoever died, the
26:07debt of that blood would continue on
26:09and on. Group after group would come
26:12and fight; that was the situation back
26:15then. They had several other problems
26:19as well. There was a great deal of
26:21illiteracy among them. The Romans, for
26:23instance, were advanced in science and
26:25knowledge for their time and practiced
26:27philosophy; the Arabs did not possess
26:28such knowledge. It was not like that.
26:30They were nomadic, Bedouins, and even a
26:33few generations before the Prophet (
26:35PBUH)—four or five generations back
26:37—they did not build houses; they
26:39lived in tents and moved from place to
26:41place. One of the Prophet’s ancestors
26:44was Qusai. Qusai was the first; Qusai
26:45is the ancestor of the Prophet, Hashim
26:47ibn Abd Manaf ibn Qusai—the father of
26:49the Prophet’s great-grandfather—who
26:51first came and built houses in Makkah.
26:53Before that, they didn't even have
26:54houses. Right, right. Now a question
26:57arises; we are speaking very briefly
26:59because you already know about these
27:01matters of Jahiliyyah, so we are not
27:02going into much detail about the
27:04problems and the situation at that time
27:06. But the point is, we see a similar
27:09picture all over the world; darkness
27:11everywhere, superstition everywhere,
27:13disobedience to Allah, and rebellion
27:15against Allah everywhere. Yet, why was
27:18the Prophet (PBUH) sent to Arabia? Why
27:20did the Prophet (PBUH) come to Arabia?
27:21Many have written about this; Sayyid
27:24Abul Hasan Ali Nadwi and other Seerah
27:26writers have written many things. Let
27:28me briefly mention a few of their
27:30points. The first point, which all
27:34Seerah writers have emphasized, is that
27:37the Roman mindset was entirely
27:40dependent on philosophy. The
27:44philosophical ideas developed by the
27:46thinkers behind the Romans—Socrates,
27:49Aristotle, Plato, and others—were
27:51widely practiced among them, and they
27:53considered it a medium of intellectual
27:55pursuit and aristocracy. The Persians
27:59had various philosophical beliefs;
28:00there was Manichaeism and
28:02Zoroastrianism. They believed that
28:04there was a creator of good and a
28:05different creator of evil; the two were
28:07separate. One was named Ahriman, and
28:09the other was Yazdan. Two gods; one
28:10took charge of the good, and the other
28:12took charge of the bad. This was their
28:15way of thinking, and they were also
28:16caught up in various philosophical
28:17complexities. But the people of Arabia
28:19did not have these kinds of
28:20pre-conceived notions in their heads,
28:21even though they committed oppression.
28:22They were stubborn. But they did not
28:24have any theoretical discussions or
28:26complex philosophical ideas in their
28:27minds. Their minds were blank. And for
28:31the message of Islam to be conveyed,
28:32only those people can accept it whose
28:34minds are simple. Pure. With no prior
28:37complications in their heads. With no
28:39pre-existing knots in their minds. But
28:41for those whose minds are filled with
28:43philosophical thoughts—what came
28:44before the Creator, what came first the
28:46egg or the chicken, what is the origin
28:48of the world, why are humans created,
28:50what is the purpose of life—religion
28:52provides answers to these questions.
28:54But if someone relies only on their own
28:56intellect instead of that, their mind
28:57becomes so tangled that they cannot
28:59unravel it. Because, no one other than
29:01religion can provide a singular answer
29:03to these questions regarding the
29:04purpose of human life; everyone can
29:05think differently based on their own
29:07intellect. So, these kinds of absurd
29:09thoughts had not entered the minds of
29:10the people of Arabia beforehand. They
29:12worshipped idols and held a natural
29:14belief in a oneness, but they did not
29:15have the major philosophical
29:17complexities that were present
29:18elsewhere in the world at that time. As
29:21a result, it was easy to guide them.
29:24Even when they rejected it, they
29:25understood it immediately. And when it
29:26is said, if you look at the biographies
29:28of the Sahaba, when they accepted Islam
29:29from the Prophet (PBUH) or sought
29:31counsel from him, they did not create
29:32complications, they grasped the
29:33linguistic nuance, and did not engage
29:35in arguments. They spoke very natural
29:36sentences, the Prophet (PBUH) spoke
29:38natural sentences, and they understood.
29:39This simplicity was not possible
29:40anywhere else at that time except in
29:42Arabia. Not among the Romans, nor among
29:45others. The second point was that while
29:47the Arabs had bad traits as we know,
29:48they also had some good qualities that
29:50become evident when compared to others.
29:52For instance, the social hierarchy,
29:54racial discrimination, or the
29:56differences between classes were not as
29:58stark in Arabia as they were among
30:00others. The caste system that the
30:02Hindus practiced so strictly was never
30:05like that in Arabia. The vast distance
30:07between the elite class and the lower
30:09classes among the Romans was not
30:11present in Arabia. If you look at the
30:14history of the people of that time in
30:16Rome or Persia, you will see that
30:18slaves were subjected to extreme
30:20torture, and they would make slaves
30:22fight each other for their own
30:24entertainment; they would throw slaves
30:26to lions or into cages for their
30:27amusement, a life being lost. But in
30:31Arabia, we see that while there was
30:32some discrimination against slaves,
30:34they did not treat them so poorly;
30:35rather, they considered slaves to be
30:37quite close to them. And there was a
30:39custom in Arabia where they would name
30:41their sons with names that were very
30:43harsh—names like Abbas, Hanzala,
30:45Hamza—all these names are harsh,
30:46strong, and indicative of heroic
30:48warriors. And when they named their
30:51slaves, they kept them gentle; for
30:53example, Bilal—a soft name, having
30:55tenderness, and containing affection.
30:58In the Jahiliyyah era, a man was asked,
31:00"Why do you give your slaves gentle
31:02names, but your children aggressive
31:04names?" He replied, "We name our
31:08children with the enemy in mind, and we
31:12name our slaves with ourselves in mind.
31:16""Meaning, when our enemies see our
31:19sons 'names, they will be struck with
31:21fear; the names carry an influence that
31:24signals our sons are brave warriors.""
31:26And when we see our slaves' names, they
31:28are gentle; since they serve us, our
31:30hearts are filled with contentment.""
31:33That is why we give two types of names
31:34to two types of people." However, this
31:37shows that they did not discriminate
31:39against slaves in the way that the
31:40Romans or others did. The third point
31:44is that there was a certain simplicity
31:46among the Arabs, and they were brave.
31:48How brave they were, we saw later, when
31:50these people of Arabia might not have
31:52otherwise become famous in history. But
31:54after the arrival of Islam, the bravery
31:56they demonstrated allowed them to
31:57topple both the Roman and Persian
31:59empires. This clearly proves their
32:01courage. And if they believed something
32:04to be true, they were willing to do
32:06whatever it took for that cause. They
32:09did not have hypocrisy in the sense of
32:11believing one thing while doing another
32:13. Some people, a small minority, were
32:14hypocrites; but you will find that the
32:16vast majority did not do that. They
32:17either rejected it or accepted it with
32:20conviction. They had another good
32:23quality. Among them was another good
32:34quality, and what I can call the best
32:36quality, which is that this region was
32:38never under any single superpower. They
32:41were independent in their governance.
32:44While in other parts of the world,
32:46local populations were under someone—
32:48perhaps the Roman Empire or the Persian
32:50Empire—this part of Arabia was under
32:52no one. The reason for not being
32:54occupied is simple: no one showed
32:56interest in this desert, arid region,
32:58thinking there was much profit to be
33:00made from here. The superpowers of that
33:02time did not see this benefit. That is
33:03why they did not attack this place. But
33:05this had a distinct advantage. What
33:06advantage? When people are under
33:09someone's rule, they accept a kind of
33:12mental enslavement in their psyche. And
33:16even if they want to, they find it
33:17impossible to accomplish much. They
33:19cannot break free from that mental
33:21trauma. There was a great Mujahid and
33:23revolutionary from Algeria whose name
33:24you may know: Bashir Ibrahimi. He
33:26studied Hadith under our Shaykh-ul-Hind
33:28, Maulana Mahmud, and Maulana Hussain
33:31Ahmad Madani. An Arab from Algeria
33:33wrote somewhere that an ignorant person
33:37can be made wise; a lazy person can be
33:40made industrious; an angry person can
33:43be calmed and made gentle; but someone
33:46who has been humiliated and disgraced
33:49and has accepted it cannot be changed.
33:53Meaning, someone who has been
33:54humiliated and is content with that
33:56humiliation cannot be changed. If we
34:00look at the case of the Children of
34:02Israel, what was their situation?
34:04Pharaoh was killing their children
34:05before Moses (peace be upon him)
34:07arrived. They had actually become
34:09accustomed to humiliation. Children
34:10would be born and then killed by
34:11Pharaoh. Facing this. Rebelling against
34:14this. They were not willing to do these
34:16things. They considered it a normal
34:17matter. That our children will be born
34:19and Pharaoh's men will come and kill
34:20them. What did Allah do for them then?
34:23He sent Moses (peace be upon him), who
34:26was a powerful prophet. Externally,
34:29shouldn't they all have strengthened
34:31the hand of Moses (peace be upon him)
34:32and stood up against Pharaoh? What they
34:36couldn't do all this time, a prophet
34:38had now arrived whom they could unite
34:40behind and fight. What did they do?
34:44They said, We suffered before you came,
34:50and we are suffering even after you
34:52came. They should have accepted the
34:56prophet who came and faced Pharaoh. But
34:58they are saying, we suffered before you
35:00came, and we are suffering now after
35:01your arrival. What did Moses (peace be
35:03upon him) say then? Allah will destroy
35:13your enemy. He will grant you ownership
35:15of the land. Then it will be seen what
35:18you do. After that, you know that
35:20Pharaoh was drowned in the river, and
35:22they were watching as Pharaoh was about
35:24to catch them. Allah's help arrived at
35:26that moment, but what did they do
35:27afterward? When they went and saw
35:30people worshipping an idol, they
35:32requested that he make an idol for them
35:34. Allah. Can you tell me? Well, they
35:42demanded here that just as they have an
35:44idol, make an idol for us. Then when
35:47they were taken to Bayt al-Maqdis, they
35:49wouldn't enter it. You and your Lord go
35:57, we will sit here. Now they claim
35:59ownership of Bayt al-Maqdis, but the
36:00Jews didn't even want to enter it in
36:02the beginning. Now they say, everywhere
36:05they witnessed the Prophet, they
36:07witnessed Moses (peace be upon him),
36:08they witnessed Allah's help with Moses
36:10(peace be upon him), and they were
36:12saved from Pharaoh's oppression. What
36:15did they do after that? Moses (peace be
36:16upon him) went away, they worshipped
36:18idols, they took the calf, Moses (peace
36:20be upon him) told them to enter, they
36:22didn't enter. How many crimes they are
36:23committing! In the end, Allah left them
36:25in the desert, saying you will stay
36:27here for 40 years, wandering in circles
36:28, and Moses (peace be upon him) passed
36:30away there. Ibn Khaldun, a great Muslim
36:33historian and sociologist, explains why
36:35the Children of Israel were kept in the
36:37desert of Tih for 40 years. He says the
36:40main reason was that God wanted—
36:42though we can only interpret this, not
36:45say for certain—a new generation to
36:47emerge; one that had not been
36:49humiliated by Pharaoh, had witnessed no
36:52oppression, and carried no prior
36:54psychological trauma, so they could get
36:56to work. The Children of Israel who had
36:59been humiliated by Pharaoh had endured
37:01that abuse for so long that they were
37:03unprepared for anything new, and they
37:05obstructed Prophet Musa (peace be upon
37:07him) at every step. And indeed, later,
37:10when Joshua (Yusha) came, it was with
37:11their help—the new generation—that
37:13they finally entered the Holy Land.
37:16This shows that when someone faces
37:18extreme oppression, modern psychology
37:20calls it "Stockholm Syndrome," where
37:22the victim grows to love the oppressor
37:24—that is where the term originated.
37:27In other words, when a person is
37:28oppressed, a sense of psychological
37:29allegiance to the oppressor can develop
37:30. But the Arabs did not have this; they
37:33felt neither hatred nor affection for
37:35the Romans because they had no deep
37:37ties with them, only traveling to Syria
37:38for trade and returning. Their
37:40relationship with the Persians was the
37:42same. There was no power that had
37:44submerged their minds and intellects,
37:46making them believe it was an absolute
37:48authority. At a certain level of
37:50oppression, people begin to see their
37:52tyrant as the ultimate authority. Even
37:55we could not imagine on the morning of
37:56the 4th or the 5th that this would
37:58happen. But why? Because for the
38:00previous 16 years, we had been
38:01conditioned to feel this way, and you
38:03might remember that even on the night
38:04of the 5th, rumors were circulating,
38:05with many saying, "Oh, nothing happened
38:06, they will come back." Like when
38:08various rumors were spread about
38:09attacks happening here and there. What
38:11was the reason? Even after they were
38:12gone, we could not believe it, because
38:14mentally, we were still trapped in that
38:15place. But the Arabs were free from
38:17this mindset. Consequently, when they
38:20were guided and commanded to fight the
38:22Romans and the Persians, they possessed
38:25the mental strength required, a trait
38:27no one else had at the time. From these
38:32points, we can say—and the Seerah
38:33writers and historians have said—that
38:35the Prophet (peace be upon him) was
38:37sent to Arabia because, even though the
38:39Arabs had their problems, they were
38:41relatively better off than others. They
38:44possessed truthfulness. They rarely
38:47deceived people. They committed open
38:49injustices, but they considered lying
38:51and breaking promises to be highly
38:52despicable acts. If someone in society
38:55did something wrong, others would unite
38:57to stop him, knowing the person was
38:58committing an obscene act or a sin.
39:00These qualities existed in the society
39:02of that time. So, we have had some
39:04preliminary discussions. Will you take
39:06a break now? Alright, that's fine;
39:09let's have a short break then. We
39:11talked about the state of the world and
39:14Arabia at the time of the Prophet's
39:17arrival, and the wisdom or mysteries
39:19behind sending the Prophet to Arabia
39:22that scholars have written about. Now,
39:26we will enter the discussion regarding
39:28the birth of the Prophet (peace and
39:30blessings be upon him), God willing.
39:34There are many important aspects of the
39:37Seerah of the Prophet (peace and
39:39blessings be upon him) that we usually
39:41do not pay attention to. That is why I
39:44intend to discuss those topics more
39:46today. If it gets a bit long or the
39:49discussion drifts away, please forgive
39:51me or warn me, and I will bring it back
39:54. The birth and family life of the
39:57Prophet (peace and blessings be upon
40:00him). We usually know some things here
40:02about the Prophet. What is the
40:04Prophet’s father’s name?
40:06Abdullah. The Prophet’s
40:08grandfather’s name?
40:10What about his grandfather's father’s
40:11name? No. Okay. Hashim. But you know
40:19that the Prophet’s lineage is
40:21well-preserved. However, there is also
40:23some confusion regarding it. You will
40:26see that in many places in our country,
40:28they sell charts of the Prophet’s
40:30lineage from him back to Adam (peace be
40:32upon him). Actually, if we trace the
40:34Prophet’s lineage up to Adam (peace
40:36be upon him), it falls into three parts
40:37. One part is from the Prophet to his
40:41ancestor Ma'ad ibn Adnan; this is
40:43completely authentic and pure, and it
40:46appears in all reliable accounts. This
40:50is one list. Adnan is a descendant of
40:52Ishmael (peace be upon him). There is
40:55another lineage list from Adnan to
40:56Ishmael (peace be upon him), but there
40:58are seven types of descriptions found
41:00there; in some places, it says 44
41:01people, while in others, it says seven
41:03or eight. This means that none of these
41:05are reliable. Again, the account from
41:08Ishmael (peace be upon him) to Adam (
41:10peace be upon him) is only found in the
41:12Torah and nowhere else. So that is not
41:14reliable either. Thus, the next two are
41:16unreliable. Only the list from the
41:18Prophet up to Ma'ad ibn Adnan is the
41:21most authentic. And whenever the
41:24Prophet narrated the lineage, he told
41:26Ibn Abbas, "Kazaban-nassabun"(the
41:28genealogists have lied); after
41:30narrating the lineage, the Prophet said
41:32the genealogists invented the rest,
41:34meaning the Prophet rejected the others
41:36. So, we do not give much importance to
41:40the Prophet's lineage in our society.
41:43But memorizing the Prophet’s lineage
41:45also has benefits. One is the blessing.
41:48A natural sense of love. You know that
41:51the Arabs used to remember the lineage
41:53of their favorite horses. Just like how
41:55we name our dogs, for instance "Tommy,"
41:57and some people even know the dog's
41:59father's name. In our elite society, I
42:01once visited a house where they said, "
42:03This is Tommy, and his father’s name
42:05is, what did they say, Jimmy?" Meaning,
42:07the lineage of the dog for two
42:08generations was preserved by them. The
42:10Arabs had horse lineages preserved, but
42:12Islam came and preserved the lineage of
42:15the Prophet. So, we should memorize the
42:17Prophet's lineage. It is very short,
42:19only about 20 or 21 names: Muhammad ibn
42:22Abdullah. Ibn Abdul Muttalib, ibn
42:23Hashim, ibn Abd Manaf, ibn Qusai, ibn
42:25Kilab, ibn Murrah, ibn Ka'b, ibn Lu'ayy
42:27, ibn Ghalib, ibn Fihr, ibn Malik, ibn
42:29Nadr, ibn Kinana, ibn Khuzaima, ibn
42:31Mudrikah, ibn Ilyas, ibn Mudar, ibn
42:33Nizar, ibn Ma'add, ibn Adnan; 20 or 21
42:35people. If someone reads it seven or
42:36eight times, I think it will be
42:38memorized, insha'Allah. But why is it
42:39necessary to memorize it? Since these
42:41topics are not usually discussed, I
42:42will explain a little. There could be
42:45many reasons for memorizing it. One
42:47simple reason is that if you memorize
42:49it, you can understand the flow of
42:51history or the timeline. For example,
42:54Ma'add here, Ma'add ibn Adnan, the son
42:57of Adnan, he was a person from the time
42:59of Isa (peace be upon him). How can
43:01this be understood? It is found in a
43:02narration. Now, how would you know if
43:04it is authentic? An Arab researcher did
43:06something regarding this. He says that
43:09the Prophet was born in 570 AD. And
43:11here, we find 20 names in the lineage.
43:13If you divide 570 by this number,
43:15roughly what do you get? It comes close
43:18to 30. If you take 600, it is close to
43:2130. Naturally, people have their first
43:23child around the age of 28, 29, or 30.
43:25This means the timeframe of the lineage
43:27is also correct; it reaches back to the
43:29time of Isa (peace be upon him). But
43:32the most important reason is that if we
43:34don't remember this lineage, we won't
43:36understand many events in the Seerah.
43:38Many descriptions in the Seerah cannot
43:40be understood if one does not remember
43:41the lineage. For example, you know that
43:43the envoy of Musaylimah al-Kadhdhab
43:45came to the Prophet toward the end of
43:47his life, and the Prophet said, "If it
43:49were lawful to kill envoys, I would
43:51have killed you." Afterward, Khalid ibn
43:54al-Walid fought the army of Musaylimah
43:56al-Kadhdhab. At that time, the Muslim
43:58companions were talking to a man from
44:00Musaylimah's tribe. They asked him, "So
44:02, what is your opinion?" When the war
44:06was ongoing between the true Prophet
44:08and the false claimant, he said, "
44:11Innilla Muhammad.""By Allah, I surely
44:17know that Muhammad is truthful," yet he
44:20was fighting for the liar Musaylimah;
44:22and the reason is what follows. But we
44:31prefer the liar from Rabi'ah over the
44:34truthful one from Mudar. You will find
44:37this account in the Sirah. But the
44:39question is, how easy is it to
44:42understand what he meant by Rabi'ah or
44:44Mudar? Why did he say that? For that,
44:47you need the lineage. In the list I
44:49mentioned, you will see Mudar ibn Nizar
44:52. Ibn Ma'ad ibn Adnan. Mudar's brother
44:54is Rabi'ah. There is one lineage from
44:56Mudar. And another lineage from Rabi'ah
44:57. You know that in every family, once a
45:00child is born, a new lineage begins. So
45:02, Mudar's brother is Rabi'ah. The tribe
45:04of Rabi'ah is quite large. The Prophet
45:06(PBUH) is from the tribe of Mudar. And
45:07Musaylimah al-Kadhdhab belonged to the
45:09tribe of Rabi'ah. That is why he said
45:11that, meaning based on our lineage.
45:13That we, the tribe of Rabi'ah, are
45:15superior. So, even if a truthful person
45:17comes from Mudar's tribe, the liar from
45:19our Rabi'ah tribe is dearer to us. From
45:21this, you can understand how important
45:23tribal loyalty was to the people of
45:25Arabia. Can you see how deep their
45:28tribal loyalty was, that even after
45:29knowing the truth, they did not accept
45:31it? Now let's look at the opposite,
45:34those who were in Madinah. The Aws and
45:38Khazraj were Qahtani Arabs; there are
45:40two major tribes: one is Adnani, the
45:42people before Ibrahim (AS), and the
45:44other lineage is Qahtani. Madinah's
45:46people are from Qahtan, while Adnan is
45:48the descendant of Ismail (AS), and
45:50those are the people of Makkah. Here
45:53there are two lineages: one is Qahtani,
45:54which is much older, roughly estimated
45:56to be three and a half thousand years
45:58old. People are Qahtani and Adnani; the
46:01Prophet (PBUH) lived 500 years ago—or
46:03rather, 500-550 years later. The Ansar
46:06are Qahtani, while the Muhajirun of
46:09Makkah are Adnani. But who helped the
46:11Adnanis of Makkah the most? The
46:14Qahtanis of Madinah. One is that, after
46:17the Prophet's 13-year migration, they
46:19helped for the full 10 years. Then,
46:21what is the greatest sacrifice of the
46:23Ansar? After the Prophet's passing,
46:26when both sides sat at Saqifah, when
46:28Abu Bakr (RA) said, "Al-A'immatu min
46:30Quraish"(the leaders/caliphs will be
46:32from Quraish), in accordance with the
46:34Prophet's Hadith, the Ansar dropped
46:36their claim to the Caliphate. From this
46:40, you can understand what a great
46:42sacrifice the Ansar made! Where the
46:45people of Arabia rejected a Prophet due
46:47to tribal reasons even after
46:49recognizing him, the Ansar sacrificed
46:51all their tribal pride, stood by the
46:53Adnanis, and even gave up their own
46:55claim to the Caliphate before them. The
46:59level of the Ansar's sacrifice in the
47:01environment they grew up in is simply
47:03incredible. When others could not even
47:05accept a Prophet, they gave up so many
47:07of their claims. Now you tell me, if
47:09the Adnani and Qahtani lineage is not
47:10understood, can the depth of the
47:12Ansar's sacrifice be grasped? It cannot
47:14be understood. Well, the Prophet (PBUH)
47:18said in a Hadith in Sahih Muslim—it
47:20is also in many other books, with
47:21slight variations in the narration, but
47:23it is present in many places. The
47:26Prophet said that Allah chose Kinana
47:30from the children of Ismail, chose
47:34Quraysh from the children of Kinana,
47:38chose Banu Hashim from the Quraysh, and
47:42chose me from Banu Hashim; this means a
47:46lineage purified in stages, and the
47:51most noble lineage on earth is that of
47:56Ibrahim (AS). The most noble lineage on
47:58earth. The purest stream of that
48:00lineage is from Ismail (AS). From there
48:02, Allah specifically separated the
48:03lineage of Kinana. The characteristics
48:04of the Kinana lineage are most evident
48:06in the Quraysh. The best among the
48:07Quraysh is Banu Hashim. The Prophet
48:09belongs to Banu Hashim. Now, what if
48:10someone does not recognize Kinana? What
48:12exactly is Quraysh? We know that
48:13Quraysh is the tribe of the Prophet.
48:16Many may not know the person whose name
48:17became the name of the tribe. Or
48:19perhaps it is not discussed. Then how
48:21can one understand the purity and
48:22excellence of the Prophet? If the
48:24lineage is not understood; Kinana, as
48:26you will see, Nadr ibn Kinana is one of
48:28the ancestors in the Prophet's lineage.
48:30After him is Fihr ibn Malik; the name
48:32Fihr ibn Malik is Quraysh, Fihr's name
48:35is Quraysh. This means that if we do
48:38not know or memorize the genealogy, we
48:40will not be able to understand the
48:41depth of many events and descriptions
48:43in the Seerah. These are some of the
48:46major reasons; we will be able to
48:48understand the sacrifices of the
48:50Companions, how they accepted Islam in
48:53their environment, and grasp many
48:55aspects of the Seerah that remain
48:57unclear otherwise. For example, when
48:59Utbah ibn Rabi'ah came to the Prophet
49:02with a proposal and asked, "Tell me,
49:05was Abdul Muttalib good or bad?""Did he
49:08worship these idols?""The ones you
49:11speak of now, did he do that?""Tell me,
49:13was he good or bad?" Notice, he
49:14mentions the name of Abdul Muttalib.
49:15But he did not go any further back.
49:17Meaning, there were many ancestors.
49:19Because the lineage of Utbah ibn
49:20Rabi'ah is the brother of Abdul
49:22Muttalib. Abdul Muttalib's father is
49:24Hashim. Hashim's brother was Abd Shams.
49:26The lineage of Abd Shams is Banu Umayya
49:28, where Utbah ibn Rabi'ah belongs. He
49:31feared that if he mentioned the name of
49:32Hashim or ancestors above him, and the
49:34Prophet said they were bad, it would be
49:36a risk, so he didn't take it. He went
49:39for a later name, someone with whom he
49:41had no direct connection, so if the
49:42Prophet criticized him, he wouldn't be
49:44worried. The Prophet skillfully avoided
49:46the answer with wisdom, but this was
49:48his approach; why? Because he wanted to
49:50ensure no stain fell upon his own
49:51lineage. Because they placed great
49:52importance on lineage. These are the
49:54reasons for the importance of genealogy
49:55. The importance of knowing the lineage
49:56. But there is an even greater
49:57importance elsewhere. What is that? It
50:00is that the Prophet's lineage is proof
50:02of his Prophethood. The Prophet's
50:05lineage is a testament to his
50:06Prophethood. Because every Prophet is
50:08born into a noble lineage. In Islam, no
50:12Prophet was ever sent into a lowly
50:15tribe or a lineage where people worked
50:18in menial roles or social standing.
50:21Everyone was sent into the most noble
50:23of lineages. And this was clear to
50:24everyone. You know that when Abu Sufyan
50:26[was present] when the Prophet sent a
50:27letter to Heraclius. The Prophet
50:29invited Heraclius, the Emperor of Rome,
50:30to Islam. He was in Homs, Syria, at
50:32that time. He was astonished upon
50:34receiving the Prophet’s letter. He
50:35wondered, "How can a letter come from a
50:36place we never even considered
50:37significant?" A man has come from there
50:39to invite me to Islam, giving a direct
50:41invitation. Furthermore, he said that
50:44if I do not accept Islam, I will have
50:45to bear the sins of all my subjects. If
50:48I accept Islam, I will receive a double
50:50reward, but if I do not, I must take
50:52responsibility for all their sins.
50:54Since he was wise, he asked to find out
50:56if there was anyone from that region of
50:57Arabia present. At that time, Abu
50:59Sufyan was leading a trade caravan in
51:00Syria, so he was found and brought to
51:02him. Heraclius then asked him twelve
51:04questions; this narration is found at
51:05the beginning of Sahih Bukhari. One of
51:07the questions he asked was, "What is
51:09the status of this man's lineage among
51:11you?" Abu Sufyan replied, "He is a man
51:15of noble lineage among us." Then
51:17Heraclius said (in Sahih Bukhari), "
51:19This is how it is with them." Thus it
51:23is; they are sent into the most noble
51:25lineages. This means Heraclius
51:27understood that the Prophet's lineage
51:29and this high status were proofs of his
51:31Prophethood. Besides learning about the
51:34Prophet (peace be upon him), we should
51:36also know something about the key
51:38figures in his genealogy—perhaps five
51:40or six important individuals, as
51:42detailed information is not available
51:44for everyone. Because this is related
51:46to the status and dignity of the
51:47Prophet. The Prophet himself took pride
51:49in the fact that Allah selected and
51:50brought him forth from among them. He
51:51also spoke about his lineage. The
51:53Prophet said that from his ancestors
51:54all the way up to Adam (peace be upon
51:55him), no one had ever been involved in
51:56any indecency. The Prophet said this
51:58with pride. Therefore, preserving this
52:00genealogy is also important for us. So,
52:03we can say a few words about one or two
52:05people in this lineage. One of the
52:07figures in this line is Fihr ibn Malik.
52:09He is Quraysh, and the branch of the
52:10Quraysh is named after him; this tribe
52:12was always more influential than other
52:14Arab tribes. They had greater military
52:16strength and more intelligent people
52:18among them. Essentially, 'Quraysh'
52:20refers to a type of sea fish; in Arabia
52:22, a certain sea creature was called
52:23Quraysh, which would devour other fish
52:25or overcome them. That is where the
52:27name of the Quraysh tribe originated.
52:30The next important person after Quraysh
52:31is Qusayy, the father of Hashim, the
52:33father of Abdul Muttalib ibn Hashim,
52:35the father of Abd Manaf, Hashim ibn Abd
52:37Manaf ibn Qusayy. Qusai was the one who
52:40first gave structure to Meccan society
52:42and, it can be said, initiated
52:44political power there. Before this,
52:46they were nomads with no permanent
52:48homes; he taught them how to build
52:49houses of mud and earth. It was not too
52:51long ago in Meccan society, the Prophet
52:52(PBUH) did not live too long ago—
52:53maybe 100 or 200 years prior. And you
52:56have heard of Dar al-Nadwa, where Abu
52:58Jahl and his cohorts later plotted to
53:00kill the Prophet; it was their
53:01parliament or senate building, and it
53:03was Qusai who built it. Although he was
53:06a man from a small place, Qusai had
53:08correspondence with many regional kings
53:09and rulers of that time. He used to
53:11visit them frequently. He was
53:12well-known in their courts. He was a
53:14very intelligent man and a very
53:16righteous person. In those days, as you
53:18know, people had been coming to the
53:20Kaaba for Hajj since the time of Ismail
53:22(AS). So, those people would come to
53:24visit Qusai seeking blessings. They
53:26believed that meeting such a
53:27God-fearing man would bring them
53:28blessings. He was an influential person
53:30of that stature. You can understand
53:31which lineage the Prophet (PBUH) was
53:33born into. A lineage that was already
53:35highly respected in society, and not
53:37just in Mecca, but recognized by
53:38outsiders as well. After Qusai came Abd
53:42Manaf, who was a very wise man, and
53:44many of his sayings still exist in
53:46Arabic; the various things he said have
53:48been adopted as proverbs. Then came
53:51Hashim, the Prophet’s (.)-
53:52Great-grandfather. If Qusai gave the
53:57Quraish political power and controlled
53:59the politics of society, Hashim brought
54:01them economic prosperity. Until then,
54:04the Quraish did not have much economic
54:06prosperity. They were often victims of
54:08famine. Water would often dry up, as
54:09happens in desert regions, and at that
54:11time, the Zamzam well had not yet been
54:12rediscovered. You know that when the
54:14tribe of Banu Jurhum left Mecca, they
54:16buried it underground. It remained
54:19hidden beneath the ground for a long
54:20time. Hashim thought that since they
54:22faced scarcity, they needed to turn
54:24toward trade. Before this, they did not
54:26engage in trade. They survived by
54:27herding animals and maintaining that
54:28kind of society. Hashim said that
54:30people from all over the world come
54:31here for Hajj. There is a great
54:33opportunity to sell goods to them, so
54:35he started trading—one in winter and
54:37one in summer. Two caravans would go
54:39out, one heading south towards Yemen
54:40and one heading north towards Syria.
54:42These two trade caravans would return
54:43and sell their goods in Mecca.
54:45Gradually, they made a lot of profit,
54:47and Hashim became a very wealthy man.
54:49After becoming wealthy, he began using
54:51his own money to provide water to the
54:53pilgrims and serve them. Qusai also did
54:56this, but he had less wealth; he would
54:58collect donations from everyone in
55:00society and spend that money. But
55:02Hashim began providing for them using
55:04his own personal wealth. So you can
55:06understand that Hashim was another man
55:08among the Quraish who taught them trade
55:10and showed them that they could prosper
55:11through business, and they succeeded in
55:13that. The person after Hashim is the
55:15Prophet’s grandfather, Abdul-Muttalib
55:17. Abdul-Muttalib was very respected due
55:20to a few significant events in his life
55:22. One is when Abraha attacked with the
55:25army of elephants—I am going into
55:27context, you likely know this—during
55:30Abraha's attack, he went to talk to him
55:32and told Abraha, "Return my camels." So
55:35he said, "I have come to attack your
55:36Baytullah (the Kaaba)." He replied, "I
55:38am the owner of the camels, I have come
55:39to take my camels.""The One who owns
55:40the Baytullah will protect it." This
55:43event, this incident of his, made him
55:45stand out in the eyes of society,
55:46reflecting his deep belief and reliance
55:48on the help of Allah. Another event is
55:52when he dreamed that Allah was
55:53instructing him to rediscover the
55:55Zamzam well. Later, he dug the earth
55:57for several days and recovered Zamzam
55:59from beneath the ground. And its
56:01guardianship became his. By ownership,
56:03it means a position of honor. It wasn't
56:06that he owned the water and wouldn't
56:08let others take it. Everyone used to
56:09take the water. But the guardianship or
56:11the custodianship belonged to
56:12Abdul-Muttalib. He became honored
56:14through this as well. And he was the
56:16custodian of the Baytullah. And when
56:17the Prophet was young, he would often
56:19take the Prophet and sit in the
56:21courtyard of the Baytullah. There was a
56:23designated seating area for
56:24Abdul-Muttalib. Because he was honored.
56:28So, in that family, the Prophet (peace
56:30be upon him) was born, and the Prophet
56:31came into that family. Not much
56:34information is known about the
56:35Prophet's father, Abdullah. He passed
56:37away at a very young age. It is
56:38estimated that his age was between 19
56:40and 20. Or some said it was 25. He grew
56:43up in the normal environment of Mecca,
56:46as a son of a noble family, and he was
56:48married to Amina in Medina. He got
56:52married. Abdul-Muttalib’s maternal
56:53family was in Medina, and the
56:54Prophet’s maternal family was also in
56:56Medina. But usually, they didn't form
56:58marital relationships in Medina back
56:59then because the distance was very far;
57:01they would marry. Marital relationships
57:03were usually within their own area, but
57:04exceptionally, Abdul-Muttalib’s
57:06connection was there, the Prophet’s
57:07connection was there; it existed from
57:09before. From this, one can understand
57:11the wisdom of Allah, that later when
57:12the Prophet went, when the Prophet
57:14migrated to Medina, the house he went
57:16to—Abu Ayyub al-Ansari’s—was
57:17actually the neighborhood of the
57:19Prophet’s maternal uncles; it existed
57:20beforehand. The Prophet had a kinship
57:22relation there. And there is a
57:24narration of the Prophet, when he was
57:25walking on the streets of Medina, he
57:26said, "I can still recognize some of
57:28the houses; I came here with my mother
57:29when I was a child." During the journey
57:31when the Prophet’s mother passed away
57:32, while returning from Medina, the
57:34Prophet had stayed there for some time
57:35during that trip. He was in Medina, and
57:37the Prophet (PBUH) could swim. You know
57:40that in Arabia, there aren't many ponds
57:42or rivers, but the Prophet (PBUH) could
57:44swim. When he came with his mother as a
57:46child, there was a pond there; he
57:48learned to swim in that pond at the age
57:50of six, seven, or eight. He learned at
57:52that age. The Prophet’s father and
57:56mother were both young and passed away
57:59at a young age. You know that there are
58:02many debates regarding the date of the
58:04Prophet's (PBUH) birth. The scholars
58:06have identified the 8th or 9th of Rabi
58:07'al-Awwal as the most authentic. They
58:09have given more priority to these dates
58:11. The date of the 12th is actually
58:12quite far-fetched. There are detailed
58:14discussions about this. You can look at
58:16a discussion by Sheikh Tahmidul Mawla
58:18in Risalatul Islami. He has discussed
58:21it in detail. Generally, the 12th date
58:23is actually quite unlikely. The
58:24probability is very low. And later,
58:26those who conducted research in light
58:28of astronomy have stated the same.
58:30After the Prophet’s (PBUH) birth, he
58:33was named Muhammad. Muhammad means the
58:36most praised. Extensive praise, and
58:38there was no tradition in Arabia of
58:40giving such a name. Abdul Muttalib
58:42chose the name himself. He was asked
58:44why he gave that name. He said, "It is
58:47my hope that one day he will be praised
58:50." Meaning, he loved his grandson from
58:52before, and Allah had placed this in
58:54his heart beforehand. Actually, Allah
58:56Rabbul Alamin was preparing the ground,
58:58preparing the earth, and this name was
59:00being given to the Prophet (PBUH). So,
59:03the main names of the Prophet (PBUH)
59:04are Muhammad and Ahmad. The quality of
59:07praise is found in both. Both come from
59:09' Hamd ', and praise is found in both.
59:11But the Prophet (PBUH) has other names;
59:12some scholars have said 200 names,
59:14others have said 2. Many have given him
59:15many names out of love. The Prophet (
59:17PBUH) himself revealed some of his
59:18names. For example, in a Hadith, he
59:20says, "I have many names." I am
59:22Muhammad and Ahmad. I am Mahi, meaning
59:34the one who will destroy Kufr (
59:35disbelief). Mahi means one who destroys
59:37. Wipes away. I am the one who will
59:39wipe away Kufr. And Al-Hashir, on the
59:41Day of Resurrection, people will gather
59:44at my feet. You know that when people
59:46go to all the prophets, after failing
59:48to get help from them, they will come
59:49to the Prophet (PBUH). Asking him to
59:52intercede with Allah so that He may
59:54begin the judgment. So this is another
59:56one. Then the Prophet (PBUH) says, "I
59:57am Aqib," meaning I am the final
59:58Prophet. No prophet will come after me.
1:00:00So, the Prophet (PBUH) referred to
1:00:01himself by these multiple names. During
1:00:03various battles, he mentioned many of
1:00:05his names. He said, "I am Nabi
1:00:07al-Malahim." I am the prophet of
1:00:08battles; he said these things. He
1:00:09called himself Nabiur Rahmah. When the
1:00:12Prophet (PBUH) was born, some stories
1:00:14of miracles became prevalent in our
1:00:16society. Some miraculous events. But
1:00:19most of these do not pass the test of
1:00:21authenticity in terms of narration. And
1:00:23the scholars of Hadith have rejected
1:00:25those that are not authentic. However,
1:00:27one authentic narration is found. Which
1:00:28is in Musnad Ahmad ibn Hanbal. The
1:00:31Prophet (PBUH) said that after my birth
1:00:33, my mother saw a light emerge from her
1:00:35that illuminated as far as the city of
1:00:37Basra. This is an authentic narration.
1:00:41In Arabia at that time, it was the
1:00:43custom that when a child was born, they
1:00:45were sent to a wet nurse or foster
1:00:47mother, and sent away from the
1:00:49environment of Mecca to the countryside
1:00:51. This was done for several reasons.
1:00:54One reason was that they believed the
1:00:56city environment was polluted. If
1:00:58children stayed there, they would get
1:00:59sick, and in fact, many small children
1:01:00in Arabia used to die. Since the
1:01:02environment of Mecca was somewhat
1:01:04polluted, they believed that by staying
1:01:05far away in the pristine nature of the
1:01:07countryside, they would grow up healthy
1:01:08. Secondly, it was believed that
1:01:10village life is tougher; they would
1:01:12graze animals from a young age, play in
1:01:13the fields, and their health would
1:01:15become robust. Just like in our country
1:01:17today, people in Dhaka are somewhat
1:01:19soft, while people outside are
1:01:20hardworking; they believed that staying
1:01:22in the city wouldn't instill this, so
1:01:24they should go outside and learn
1:01:26endurance. Thirdly, they believed—and
1:01:28it was a reality—that the language in
1:01:30Mecca and that area was mixed. Since
1:01:32people from various regions come and
1:01:34congregate, the language becomes a
1:01:36mixture of many words; for example, the
1:01:38language we speak in Dhaka is specific,
1:01:40though there is a "Kutti" dialect, it
1:01:42is almost extinct. It is practiced by
1:01:44only a few people. But the language of
1:01:46Dhaka is mixed; you will see that those
1:01:47of us who speak have regional words,
1:01:49pure words, and standard words—it is
1:01:50a mixture. But if you go outside to
1:01:52Kushtia, they speak in their own way;
1:01:54the Sylhetis speak in their own way;
1:01:55the mixture there is less. So, Mecca
1:01:59was in a similar state, as it was a
1:02:00commercial hub where many came for
1:02:02business, markets were held during Hajj
1:02:04, and people came from Medina and
1:02:06abroad, so the language had become
1:02:07somewhat corrupted. That is why they
1:02:09sent them to the village for a pure
1:02:11language, because people in the village
1:02:12spoke a pure language. For this reason,
1:02:15it was the custom to gather the
1:02:17newborns on a specific day, and those
1:02:19who came from outside to adopt—well,
1:02:22not adopt, but let's say foster parents
1:02:24or those who would raise them, I can't
1:02:27find the exact word.
1:02:29Wet nurses? Yes, wet nurses who would
1:02:31come to raise them would take them away
1:02:33. Halima Sadia came from the tribe of
1:02:35Banu Sa'd, and as you know the story,
1:02:37they were very weak, their pack animals
1:02:40were very weak, there was no milk in
1:02:42their udders, and they could barely
1:02:44move. On one hand, when they arrived,
1:02:46no one gave them their children because
1:02:47of their condition. On the other hand,
1:02:49the Prophet (PBUH) was an orphan, so
1:02:50others who came did not want to take
1:02:52him either. Because they were thinking,
1:02:54he is an orphan, so who will pay us
1:02:56money? They won't be able to pay us
1:02:58anything. Later, Halima Sa'diyah saw
1:02:59that we weren't finding anyone, and no
1:03:00one was taking this child either. Then
1:03:02her husband said to her, "Take him."
1:03:03Hopefully, Allah will grant us
1:03:04blessings. So after they took him, the
1:03:06events that followed are in the books
1:03:07of Seerah; as they were traveling back,
1:03:09they saw their animal overtaking
1:03:11everyone and moving ahead, and they
1:03:12were amazed, wondering how it was so
1:03:14far behind before but is now so far
1:03:15ahead. They said that they believed
1:03:17this child was blessed, and they saw
1:03:19that their animal's udders were full
1:03:21and producing milk. And the Prophet (
1:03:23PBUH) played there in Banu Sa'd; he
1:03:25played with his foster brothers and
1:03:27sisters, and he remembered these
1:03:28memories. After the Battle of Hunayn,
1:03:31many from this Banu Sa'd tribe were
1:03:33taken captive. Then the Sahaba were
1:03:35bringing a woman as a captive. She said
1:03:37that she was the Prophet's (PBUH)
1:03:39foster sister. Perhaps the Prophet (
1:03:40PBUH) asked, "What is the proof that
1:03:41you are my foster sister?" She said, "
1:03:43You can see that there is still a mark
1:03:45on my shoulder.""When you were a child,
1:03:47you climbed into my lap and bit me." So
1:03:49after that, the Prophet (PBUH) gave her
1:03:50many gifts. And later, the Prophet's (
1:03:52PBUH) foster mother, Halima Sa'diyah,
1:03:54also came, and there are narrations
1:03:55that she accepted Islam. The Prophet (
1:03:57PBUH) spread out his mantle in her
1:03:58honor. He had her sit there and sent
1:04:00them off with many gifts. When the
1:04:03Prophet (PBUH) was in Banu Sa'd, he
1:04:05used to go out with the goats. He would
1:04:08play. He was in a very beautiful
1:04:09environment, and they saw that the
1:04:11Prophet (PBUH) had many blessings. So,
1:04:12for this reason, the duration was
1:04:13usually two years. After two years,
1:04:15they would return the child. But after
1:04:16two years, Halima Sa'diyah went and
1:04:18requested Aminah to give him back to
1:04:20her. "He has blessings within him, and
1:04:21we want to keep him." She said, "
1:04:22Alright, then take him and keep him."
1:04:24After the Prophet (PBUH) was brought
1:04:25back, when he was four years old, the
1:04:27first incident of the opening of his
1:04:28chest took place. Jibril (AS) came,
1:04:30opened the Prophet's (PBUH) chest,
1:04:32extracted a black clot from it, and
1:04:34purified it. Meaning, he purified him
1:04:36completely from things like the
1:04:37deceptions of Satan and the desires of
1:04:39the self. That is why some have written
1:04:42that Jibril (AS) performed the world's
1:04:44first open-heart surgery. So, upon that
1:04:46incident, Halima Sa'diyah and her
1:04:47family were very shocked. They were
1:04:49listening. Their children came and said
1:04:51, "A man came and cut our brother; he
1:04:53has died." Halima Sa'diyah rushed over
1:04:55and found the Prophet (PBUH) sitting
1:04:57there, looking a bit stunned. From this
1:04:58, one can understand the courage of the
1:04:59Prophet (PBUH). These things were done
1:05:01right before his eyes, but the Prophet
1:05:03(PBUH) didn't cry or get overly
1:05:05distraught; he remained calm and
1:05:07composed. Halima Sadia thought that if
1:05:09anything happened to this child, or
1:05:11since it seems there is something
1:05:12miraculous here, who would take the
1:05:13responsibility? Let's return the child.
1:05:16Later she came to Makkah and returned
1:05:19him to the Prophet's mother. A few
1:05:22months later, the Prophet's mother took
1:05:23him to visit her father's house. Abdul
1:05:25Muttalib was with them, along with a
1:05:27maid named Umm Ayman, whom Zayd ibn
1:05:30Harithah later married. They stayed in
1:05:32Medina for a month and a half or two,
1:05:34and on the way back, in a place called
1:05:36Abwa, the Prophet's mother passed away
1:05:38and was buried there. A narration
1:05:41states that later, while returning from
1:05:43a military expedition, the Prophet
1:05:45visited his mother's grave and wept
1:05:47bitterly. When the companions asked him
1:05:49about it, he said that he had sought
1:05:51permission from Allah to visit his
1:05:52mother's grave. Allah the Almighty
1:05:55granted the permission, so he visited
1:05:57it. After that, when the Prophet
1:05:59returned to Makkah, he came under the
1:06:01care of his grandfather. Abdul Muttalib
1:06:02took responsibility for him. Since this
1:06:04grandson had neither a father nor a
1:06:05mother. Abdul Muttalib used to love the
1:06:08Prophet very much. We mentioned that
1:06:09Abdul Muttalib had a designated spot to
1:06:10sit in the courtyard of the Kaaba. He
1:06:12used to take the Prophet there. And
1:06:13many times the Prophet would sit there.
1:06:15Some people would forbid him. Because
1:06:16it was the chief's chair. If anyone
1:06:18tried to stop the Prophet, even some of
1:06:20his uncles, Abdul Muttalib would scold
1:06:22them, saying no, he will sit here. And
1:06:25Abdul Muttalib liked the Prophet so
1:06:26much! Once, one of the Prophet's uncles
1:06:28lost a camel. Naturally, everyone went
1:06:30to look for the camel, so they sent the
1:06:32Prophet too, who was six or seven years
1:06:33old, to go and look as well. So the
1:06:35Prophet went. When Abdul Muttalib came
1:06:36and saw his grandson was missing, he
1:06:38became very worried. When the Prophet
1:06:39returned a little later, he hugged him
1:06:41and said, as recorded in the books of
1:06:43Seerah, "After today, I will never let
1:06:46you out of my sight again." Meaning he
1:06:48loved him so much and deeply. But at
1:06:50the age of eight, the Prophet's
1:06:52grandfather also passed away. So we see
1:06:54that the Prophet was first deprived of
1:06:56his father's affection. Then he was
1:06:58deprived of his mother's affection and
1:06:59his grandfather's affection. One reason
1:07:02for this is that the Prophet was an
1:07:04orphan, and one who has crossed a
1:07:06certain stage can understand their pain
1:07:08and sorrow. Allah the Almighty brought
1:07:11the Prophet through that pain and
1:07:12suffering so that he could understand
1:07:14it. And that is why we see how many
1:07:16instructions the Prophet gave regarding
1:07:18serving, loving, and caring for orphans
1:07:20, as you all know. The Prophet said
1:07:22that I and the one who looks after an
1:07:24orphan will be exactly side by side,
1:07:25and he signaled with his fingers. Also,
1:07:27Allah prepared the Prophet and made him
1:07:30mentally strong. Those who grow up
1:07:32under the shelter of parents from
1:07:34childhood and are pampered do not
1:07:36acquire all kinds of mental strength.
1:07:38But an orphan can acquire that. Because
1:07:40the Prophet (PBUH) was not under
1:07:41anyone's shelter. We will see shortly
1:07:43that when his grandfather was dying, he
1:07:45told Abu Talib, the Prophet's uncle, to
1:07:47look after him and take responsibility
1:07:48for him, and after that, the Prophet (
1:07:50PBUH) moved to his uncle's house. But
1:07:52even after going to his uncle's house,
1:07:54he did not live like a dependent.
1:07:55Shortly after moving to his uncle's
1:07:57house, the Prophet (PBUH) began herding
1:07:59animals. He used to herd the animals of
1:08:02Makkah in exchange for money; the
1:08:04Prophet (PBUH) once told the Sahaba, as
1:08:06recorded in Sahih Bukhari, that...Allah
1:08:09did not send any Prophet who did not
1:08:11herd goats. All Prophets herded goats.
1:08:14What is the wisdom behind herding goats
1:08:16? Many people have discussed this at
1:08:17length. Books have even been written on
1:08:20why it was necessary to herd goats. Or
1:08:22why Allah made the Prophets do this;
1:08:24the main reason is that goats are very
1:08:26difficult creatures to manage. I don't
1:08:28know if any of you have any experience
1:08:29in herding. We saw it in the village
1:08:30during our childhood. I mean, it is
1:08:31very difficult to control goats. The
1:08:33nature of a goat is to constantly jump
1:08:35around. That is one point. Secondly, a
1:08:37shepherd has many animals under his
1:08:39control. Protecting these animals and
1:08:41fighting off tigers or wolves to keep
1:08:43them safe creates a sense of
1:08:45responsibility in him. As a result, a
1:08:48quality of leadership develops in him (
1:08:49even though these are mute animals,
1:08:51unlike humans), yet it is a form of
1:08:53leadership. And he does not treat every
1:08:55one of these animals in the same way.
1:08:56If we go to the Brahmaputra chars in
1:08:58Jamalpur or Kurigram—I think we
1:09:00should—we would gain many experiences
1:09:02. There are cattle herds there; the
1:09:05people there say, "I know all the cows
1:09:07in the herd, and I understand how to
1:09:09treat each one." This is in the case of
1:09:12animals, and I have heard this myself
1:09:13right here. I mean, they told me that
1:09:15they know how to treat each one. So,
1:09:18the one who herds these animals gains
1:09:20that experience. Consequently, when he
1:09:21leads people, the way he treats each
1:09:23individual reflects that experience.
1:09:25The Prophet (PBUH) would speak one way
1:09:27to an intelligent person and treat a
1:09:29simple, rural Bedouin who came from
1:09:31afar in a different way. He was stern
1:09:33with some and gentle with others; he
1:09:34treated everyone according to their
1:09:36nature. Besides this, there are many
1:09:37other mysteries. In another Hadith, the
1:09:39Prophet (PBUH) said—well, the Sahaba
1:09:41later asked him, "Did all the Prophets
1:09:43herd goats? Did you herd them too?" He
1:09:45replied, "Yes, I also herded the
1:09:46animals of the people of Makkah in
1:09:48exchange for a small fee." In another
1:09:50Hadith, also in Bukhari, the Prophet (
1:09:52PBUH) says that those who herd camels
1:09:53and horses tend to be harsh-tempered
1:09:55and arrogant. While those who herd
1:09:58goats have a softer temperament. "
1:10:01Sakina" and "Ahl-i-Ghanam" mean that
1:10:03humility and tranquility are found in
1:10:06those who herd goats. It is from these
1:10:09perspectives that the Prophet (PBUH)
1:10:10herded them for some time. And during
1:10:12that time, the Prophet also herded
1:10:13goats for the elder sister of Khadijah
1:10:14(may Allah be pleased with her). Once,
1:10:16the Prophet was hired, and there was
1:10:17someone else with him. They went to
1:10:19herd the goats for a day in exchange
1:10:21for cash. When it was time to collect
1:10:23the money after herding, the Prophet
1:10:25asked the person with him to go and
1:10:27collect the money for both of them. So
1:10:29that he wouldn't feel shy. Since there
1:10:31were women present, the Prophet felt
1:10:32shy. The nature of the Prophet was like
1:10:34that from the very beginning. When the
1:10:36man arrived, Khadijah (may Allah be
1:10:38pleased with her) was also at her elder
1:10:39sister's house. The elder sister asked,
1:10:43"You have come, but where is the other
1:10:44one?" He replied, "He is feeling shy
1:10:45and is not coming." In some books of
1:10:48Seerah, Ibn Ishaq and others have said
1:10:49that Khadijah (may Allah be pleased
1:10:51with her) heard about the Prophet for
1:10:53the first time here, and from this, she
1:10:54learned about his manners and character
1:10:56, which sparked an initial interest.
1:10:58After herding livestock for some time,
1:11:00we see that the Prophet was not
1:11:02disconnected from society during that
1:11:03period. Although he was growing up as a
1:11:05young man and did not yet know he would
1:11:07be a Prophet. His uncle took him on a
1:11:09commercial journey. As you know, he was
1:11:10taken to Syria at a young age and
1:11:12returned. And there was a war that
1:11:14broke out in society during the
1:11:16Prophet's time. A war broke out between
1:11:18two tribes of the Quraysh. The Prophet
1:11:20participated in the war and was handing
1:11:22arrows to his uncles. Though he did not
1:11:24fight directly because he was young, he
1:11:25helped in the war by handing arrows to
1:11:27his uncles. Then there was a major
1:11:29event called Hilf al-Fudul. We know
1:11:31about this. In the language of Hadith,
1:11:35it is essentially called Hilf
1:11:36al-Mutayyibin, meaning the alliance of
1:11:38those who perfumed themselves. A man
1:11:41from Yemen came to Mecca during the
1:11:43Hajj season to do business. A
1:11:46disbeliever bought some items from him.
1:11:48He said, days passed, but he was not
1:11:50paying him. After asking several times,
1:11:52the man said, "You are an outsider; I
1:11:54won't pay you, rather get lost."
1:11:55Meaning, leave. So the man went to
1:11:57various people in Mecca seeking justice
1:11:59, asking them to judge the matter.
1:12:01Naturally, the leaders, those who judge
1:12:04everyone, were the influential people
1:12:06of Mecca. Everyone ignored him. He
1:12:09climbed up Mount Safa. Climbing Mount
1:12:12Safa, he recited a poem. "O people of
1:12:20Ghamr!""O people of Fihr!"(If one does
1:12:31not know, no one will understand this
1:12:33here), "Where are the descendants of
1:12:35Nashr?""Someone has been oppressed
1:12:37after coming to your city." Meaning, by
1:12:38calling out their forefathers' names,
1:12:40he was awakening their honor, saying, "
1:12:41Someone has been oppressed in your city
1:12:43, will you not help him?""The Haram is
1:12:45a safe area, that is fine, but it is
1:12:46only for those who uphold the
1:12:48boundaries of Allah.""If oppression
1:12:50happens here, why would you grant him
1:12:51security?" Everyone heard this cry. And
1:12:53among them was the Prophet's uncle,
1:12:55Zubayr ibn Abdul Muttalib. He was very
1:12:57angry to hear that there would be
1:12:59oppression in our city. He then called
1:13:01many others and held a meeting at the
1:13:03house of a man named Abdullah ibn
1:13:05Jud'an. The term of that agreement was
1:13:07that no matter which tribe we belong to
1:13:09, whether powerful or weak, if anyone
1:13:11is oppressed, we will all unite to help
1:13:13them. And if our own relatives commit
1:13:15oppression, we will fight against them.
1:13:17This is known as Hilf al-Mutayyibin.
1:13:19During that meeting, everyone had
1:13:21applied perfumes or scents. That is why
1:13:24it is called the pact of the scented
1:13:26ones. The Prophet was present there as
1:13:28an important member, even though he was
1:13:30not more than 18 or 19 years old. At
1:13:32that time In a narration of Musnad
1:13:43Ahmad ibn Hanbal, the Prophet says that
1:13:46even now, meaning after prophethood, if
1:13:48I were called for something like this,
1:13:50I would still go there in exchange for
1:13:52everything. Meaning, the Hilf
1:13:54al-Mutayyibin, which was the Hilf
1:13:56al-Fudul, the Prophet loved it
1:13:58immensely and even after Islam came,
1:14:00after prophethood, he upheld it and
1:14:02expressed his love for it. He also said
1:14:05once that more than getting a red camel
1:14:07—you know that the most valuable
1:14:09vehicle in Arabia, like a Lamborghini
1:14:11or Rolls-Royce, was the red camel—I
1:14:13prefer participating in something like
1:14:15Hilf al-Fudul, where the rights of an
1:14:18oppressed person are restored. Perhaps
1:14:20from this, we understand that although
1:14:22the Prophet was young, he was at the
1:14:24forefront in confronting social
1:14:26inequality and social oppression.
1:14:28Meaning, wherever the agreement was
1:14:30taking place, the Prophet was present.
1:14:32Some time after this, Khadija (RA) sent
1:14:36him for business. You know that Khadija
1:14:39(RA) was a widow. She had been married
1:14:42twice before. She had children from her
1:14:43first marriage. She was a noble and
1:14:45elite woman of Mecca and possessed vast
1:14:47wealth. So, she used to invest in
1:14:49business. The people she sent at
1:14:51various times would engage in deceit
1:14:52during business. They would provide
1:14:53less profit. They would show various
1:14:55losses. She sent the Prophet, and along
1:14:57with him was her servant, Maysarah. The
1:14:59Prophet returned from the business and
1:15:00provided her with significant profit
1:15:02twice with honesty, and the Prophet
1:15:03took his wages. The Prophet was still
1:15:05living with his uncle's family. But
1:15:06look, we see that as the Prophet grew
1:15:08older, he did not just stay in his
1:15:10uncle's family. He earned for himself
1:15:12and helped his uncle from those
1:15:13earnings. First, he herded animals,
1:15:15then he moved towards trade and
1:15:17commerce. So, when the Prophet returned
1:15:19from his second trip, Khadija (RA) sent
1:15:22a marriage proposal to the Prophet. She
1:15:25sent it through her friend, Nafisa bint
1:15:27Umayyah. And in many narrations, it is
1:15:29found that she wrote a letter to the
1:15:32Prophet. There is a Seerah writer, Ibn
1:15:35Sayyid al-Nas, he has a book where He
1:15:40writes that Khadija (RA)-What was the
1:15:41language of the letter? He writes, "O
1:15:48Muhammad, why am I interested in you?
1:15:51Three reasons." Because of your
1:15:54trustworthiness—it is a hadith that
1:15:56you possess integrity; your words are
1:15:59true, whatever you say is the truth,
1:16:01never a lie; and your character, your
1:16:03akhlaq, is also beautiful. That is to
1:16:07say, Khadija (may Allah be pleased with
1:16:09her) knew that amidst the ignorance,
1:16:10sin, obscenity, and alcohol consumption
1:16:12prevalent in Mecca at that time, the
1:16:14Prophet was like an island or a
1:16:16mountain where none of these things
1:16:18could reach; everything remained far
1:16:19from him. You know that once, when the
1:16:22Prophet was very young—the Prophet
1:16:23himself recalled this—there was going
1:16:25to be a wedding in Mecca. There was to
1:16:27be a concert after the wedding at night
1:16:28. At that time, the Prophet used to
1:16:30tend to goats all day long. The Prophet
1:16:33had a friend. They said, "Let's go and
1:16:35see." There will be dancing and music
1:16:36there. Let's go for a while. The
1:16:37Prophet went. After arriving, just
1:16:39before the music was about to start.
1:16:41The Prophet felt sleepy. The Prophet
1:16:43fell asleep. When he woke up, he saw
1:16:45that it was morning and everyone had
1:16:48left. This shows how much Allah
1:16:50Almighty protected him from everything.
1:16:53So, Khadija (may Allah be pleased with
1:16:55her) knew that in this adverse
1:16:56environment and hostile surrounding,
1:16:59the Prophet had protected his character
1:17:01, his conduct, and everything about
1:17:03himself so well. From that perspective,
1:17:05Khadija (may Allah be pleased with her)
1:17:06sent this proposal, and subsequently,
1:17:07with the Prophet’s consent, the
1:17:09marriage took place. In the marriage
1:17:10sermon, Abu Talib stated that today a
1:17:12marriage is taking place with the most
1:17:14noble youth of the Quraysh; he uttered
1:17:16these very words. His fondness and love
1:17:18for his nephew were truly immense. And
1:17:20in fact, the most painful part of the
1:17:22Seerah is the final moments before Abu
1:17:24Talib's passing, when the Prophet kept
1:17:25inviting him repeatedly, yet he could
1:17:27not accept Islam. This is truly a very
1:17:29painful moment. After the marriage of
1:17:31the Prophet (peace and blessings of
1:17:33Allah be upon him), we see another
1:17:35major event. When he was 35, the Kaaba
1:17:37was being rebuilt, and a conflict arose
1:17:40among the tribes over who would place
1:17:42the Hajar al-Aswad stone. Because every
1:17:44tribe wanted to be the one to perform
1:17:46this task. They later decided that the
1:17:47first person to enter the Kaaba
1:17:48courtyard the next day would perform
1:17:50the task. It turned out that the
1:17:51Prophet was the first to enter. Upon
1:17:54entering, the Prophet advised them all,
1:17:56"Place a sheet down.""Place the Hajar
1:17:58al-Aswad stone on the sheet.""Now, let
1:17:59one leader from each tribe come and
1:18:01hold the sheet together." By doing this
1:18:04, they all felt satisfied that they had
1:18:05contributed to the task. We who are
1:18:07leaders, our tribes were involved.
1:18:08There was no conflict between anyone.
1:18:10But in the end, when they reached the
1:18:11side of the Hajar al-Aswad, the Prophet
1:18:12took it from there and placed it
1:18:13himself. This means the honor and
1:18:15dignity of placing it were attained by
1:18:17the Prophet. And the tribes were also
1:18:18satisfied. Allah Almighty had arranged
1:18:20this in a miraculous way. Well, when we
1:18:23study the Seerah, have we noticed one
1:18:25thing? Regarding which period do we
1:18:27have the most information in the Seerah
1:18:28? Regarding his life in Medina. Most of
1:18:30the events we read about, what are they
1:18:31mostly regarding? Stories of battles,
1:18:33messengers arriving. Various Hadiths of
1:18:34the Prophet (PBUH). These are all from
1:18:36his life in Medina. We have less
1:18:38information after that. Regarding his
1:18:41Prophetic life in Mecca, that is the 13
1:18:43years from age 40 to 53. And we have
1:18:46the least amount of information about
1:18:47the Prophet's first 40 years. But in
1:18:49terms of time, it is the opposite; the
1:18:51longest period is the first 40 years,
1:18:53yet it has the least information. The
1:18:55next longest period is the 13 years,
1:18:57but there is still less information
1:18:59here compared to the later 10 years.
1:19:01And the final 10 years is the shortest
1:19:02period, but contains the most
1:19:04information. There are many reasons for
1:19:05this. A major reason is that the big
1:19:08events actually happened later; Islamic
1:19:09Sharia expanded after the Hijra.
1:19:11Various rules and regulations of Sharia
1:19:13were revealed. Major Jihads and
1:19:14Ghazawat (expeditions) took place.
1:19:15Islam spread outside of Arabia. The
1:19:17Prophet (PBUH) gave various orders and
1:19:19instructions. And here, in the
1:19:21beginning, the revelation stopped for
1:19:22some time. For a while, the Da'wah was
1:19:24what many call a secret Da'wah. But the
1:19:26term "secret Da'wah" feels a bit
1:19:27strange. It could be called a
1:19:29specialized Da'wah. Meaning, inviting
1:19:30only selected, special individuals. I
1:19:31mean, the term "secret Da'wah" sounds a
1:19:33bit negative. That's all. I mean, until
1:19:35the sixth year of Hijri, he only
1:19:36invited special people, those who were
1:19:38very close; he did not preach openly on
1:19:39the streets of Mecca. This was done
1:19:41after the conversion of Hazrat Umar (RA
1:19:43) and others to Islam. So, there is
1:19:45less information about these times,
1:19:46where fewer events occurred. But at the
1:19:49same time, it is understood that the
1:19:51roots of a tree, from where it grows,
1:19:53may not always be visible. The
1:19:55background being built during the 13
1:19:57years in Mecca was not considered
1:19:59important by the disbelievers then;
1:20:00they thought they would wipe it out and
1:20:02kill him. But the roots that Allah
1:20:04Almighty was creating, the path that
1:20:06would continue until the Day of
1:20:08Judgment, was being formed at that time
1:20:10. And we can say that the foundation
1:20:12for the Prophet's Prophethood was built
1:20:14in the previous 40 years. How do we
1:20:16understand this? When the Prophet (PBUH
1:20:19) received Prophethood—we are going
1:20:21very fast, I mentioned the event at age
1:20:2435—at age 40, the Prophet received
1:20:26Prophethood, the revelation came. For
1:20:29some time before the revelation, as
1:20:31mentioned in Bukhari, solitude and
1:20:33staying alone in silence became dear to
1:20:36the Prophet (PBUH). The Prophet (PBUH)
1:20:37would go to the Cave of Hira and stay
1:20:39there for long periods. Sometimes he
1:20:41would see things in dreams, he would
1:20:43see trees and stones greeting him. He
1:20:45would see these things. Through various
1:20:46signs, Allah Almighty was preparing him
1:20:48mentally. He would stay in the Cave of
1:20:50Hira for a few days and then return.
1:20:53Ummul Mumineen Khadijatul Kubra (RA)
1:20:55used to bring him food. So, while the
1:20:57Prophet (peace be upon him) was there,
1:20:58Jibril (peace be upon him) arrived, and
1:21:00you know the subsequent events; he said
1:21:01, "I cannot read." After the Prophet
1:21:03said it three times, Jibril (peace be
1:21:04upon him) held him close to his chest
1:21:06and pressed him, and after that, the
1:21:07Prophet was able to read. Then, when he
1:21:09came home, the Prophet was extremely
1:21:10terrified; the Hadith is right at the
1:21:12beginning of Sahih al-Bukhari, in the
1:21:14second or third Hadith. What did he say
1:21:16when he came to Khadijatul Kubra (may
1:21:18Allah be pleased with her)? "I am
1:21:23afraid; cover me with a blanket, I fear
1:21:25for my own life." This experience you
1:21:27know occurred on a mountain, a desolate
1:21:29mountain, so high up where no people
1:21:31are seen, with someone of a different
1:21:33nature—a unique kind of experience.
1:21:35What is being said? The Prophet could
1:21:36not read, and then when he was pressed,
1:21:37the Prophet could read. These matters
1:21:39were all entirely new to the Prophet,
1:21:41and he could not comprehend the whole
1:21:42situation—that Islam was coming,
1:21:44revelation was coming—he had not
1:21:45realized until that moment that he had
1:21:47become a Prophet. But what did
1:21:49Khadijatul Kubra (may Allah be pleased
1:21:50with her) say to him? Look, this is an
1:21:52event that occurred when he was 40
1:21:54years old. This means what Khadijatul
1:21:55Kubra (may Allah be pleased with her)
1:21:57would say at that time was based on the
1:21:59Prophet’s previous life, and to be
1:22:01more precise, the preceding 15 years;
1:22:02because the Prophet was married at age
1:22:0425. She would speak of the experience
1:22:06she had with him during those 15 years
1:22:08of married life. What did she say? "
1:22:10Kalla!"(Never!) "Never, Allah will
1:22:14never disgrace you.""You maintain
1:22:19family ties, you bear the burdens of
1:22:21others, you show hospitality to guests,
1:22:24and you help people in obtaining what
1:22:26they rightfully deserve." So, were
1:22:30these characteristics present before
1:22:31the Prophet became a Prophet? Not after
1:22:33, but before?
1:22:34Before. This means these traits of the
1:22:36Prophet were clear to the Mother of the
1:22:37Believers from the very beginning—
1:22:39that you are an extraordinary person.
1:22:41And this is why later, when she took
1:22:43the Prophet to her cousin Waraqah ibn
1:22:45Nawfal—Waraqah ibn Nawfal, upon
1:22:46hearing the Prophet's story and
1:22:48experience, said—he was a Christian
1:22:50well-versed in the heavenly scriptures,
1:22:52meaning a Christian, but not of the
1:22:53distorted doctrines; he tried to follow
1:22:55the pure faith—he then said to
1:22:57Khadijatul Kubra (may Allah be pleased
1:22:58with her), "I see that soon the people
1:23:00of this city will drive him out from
1:23:02here.""If I am alive then, I will help
1:23:05him." So, where was Allah (Glorified
1:23:07and Exalted be He) preparing the
1:23:08context for the Prophet's Prophethood?
1:23:10In the preceding 40 years. People were
1:23:13not realizing it. People were realizing
1:23:14that here is an exceptional man of good
1:23:15character whom we call Al-Amin. We call
1:23:17him truthful. And how truthful do they
1:23:18call him? When the Prophet climbed
1:23:20Mount Safa to give the invitation. The
1:23:22first public invitation. Before this,
1:23:24he had been doing it sporadically, Abu
1:23:26Ali (may Allah be pleased with him)...
1:23:27He invited Abu Bakr (may Allah be
1:23:29pleased with him) and his household;
1:23:31they accepted Islam. He did not preach
1:23:33widely at that time. In his first
1:23:35public invitation, what did the Prophet
1:23:36say there? If I were to tell you that
1:23:47an army is hiding behind this mountain,
1:23:49ready to attack you at any moment,
1:23:50would you believe me? They immediately
1:23:54replied, "Yes, we have tested you many
1:23:57times, and we have always found you
1:23:59truthful." This trust! Then the Prophet
1:24:03said, "Accept Islam and believe, and
1:24:05the entire world will be yours." Then
1:24:07Abu Lahab threw stones at the Prophet
1:24:09and said, "Did you call us here just to
1:24:11talk nonsense?" But look, look at their
1:24:14response. Their first response back
1:24:16then was, "We have never found you to
1:24:19be a liar; we have found you truthful."
1:24:22Over those 40 years, this reputation
1:24:23was built; when the Prophet claimed
1:24:25Prophethood, they could label him with
1:24:27many things, but they could not call
1:24:28him a liar. They could not say he was a
1:24:31bad person in society—God forbid—
1:24:33from before. When Abu Sufyan went to
1:24:36the court and was questioned, there was
1:24:39one question asked: "Before he said
1:24:45what he is saying now, did you ever
1:24:47call him a liar?""He is saying many
1:24:52things to you now, but before he
1:24:53started this mission, did you ever call
1:24:55him a liar or accuse him of falsehood?"
1:24:59Abu Sufyan said, "No, we could not."
1:25:01This means Allah the Almighty had
1:25:02prepared the Prophet from that very
1:25:03special position. That is why they
1:25:05could say other things about him, but
1:25:06they could not say these things. They
1:25:08could not accuse him of any moral
1:25:09dishonesty, because there was no room
1:25:11for it; it was clear to everyone. He
1:25:13grew up in this society; he was shaped
1:25:15by this society. Our time is almost at
1:25:18an end. I will finish in a few minutes,
1:25:22up to the Migration...perhaps we will
1:25:24discuss the time of the Migration in
1:25:27our next gathering. I apologize to
1:25:30everyone, and inshallah, I will keep my
1:25:32words brief from now on. Inshallah, I
1:25:33hope there will be no more problems.
1:25:36Let me say a few things briefly here;
1:25:38the Prophet's method of Dawah was
1:25:40initially a specialized invitation. I
1:25:42describe it as a private invitation,
1:25:44but it feels better to call it a
1:25:45specialized invitation; it sounds more
1:25:47appropriate. He invited those he
1:25:49considered special, those he believed
1:25:51could accept guidance and had the right
1:25:53mindset. Among them, about 30 to 40
1:25:56companions accepted Islam, and you know
1:25:58the torture that was inflicted upon
1:26:00them. When the Islam of some was
1:26:02revealed, look at the torture that was
1:26:03inflicted upon Hazrat Bilal. Ammar ibn
1:26:05Yasir, Hazrat Sumayyah (RA), and Hazrat
1:26:08Khabbab were subjected to brutal
1:26:10torture. It is truly astonishing to
1:26:13think about these moments; how many
1:26:14Muslims were there in Mecca when they
1:26:16were being persecuted? Fewer than 40.
1:26:20Until Umar (RA) accepted Islam, there
1:26:22was not even a remote possibility that
1:26:25these few people—less than 40—would
1:26:27conquer kingdoms or lead any society in
1:26:30the future. There was no expectation
1:26:33then that these Muslims would become
1:26:35prosperous, wealthy, receive spoils of
1:26:37war, have the Persian Emperor's crown
1:26:39placed before them in Medina, or
1:26:41accumulate such vast treasures that one
1:26:43could not see from one side to the
1:26:45other. Yet, they held fast to their
1:26:49faith. Hazrat Bilal was being tortured
1:26:51repeatedly. He was laid upon the
1:26:53scorching stones and burning sands of
1:26:55the desert. Sometimes, he was dragged
1:26:57along with a rope tied around his neck.
1:26:59He was being beaten. In fact, fat was
1:27:01melting from Hazrat Khabbab's body. Abu
1:27:04Jahl actually killed Hazrat Sumayyah by
1:27:05throwing a spear at her. Yet, even
1:27:07amidst these events, what was Hazrat
1:27:09Bilal saying? Ahad, Ahad (The One, The
1:27:11One). He was being told to renounce
1:27:12Islam. You will get everything else.
1:27:14You will find security. You will get
1:27:15everything. But they were not willing
1:27:17to abandon it. The reason is that they
1:27:20had embraced the Prophet's message and
1:27:22the Deen deeply within their hearts.
1:27:24Their goal was never whether it would
1:27:25be victorious in the future or not.
1:27:27Whether a kingdom would be gained or
1:27:29not. Whether they would attain any
1:27:30status or position or not. This was not
1:27:31even a thought in their minds at that
1:27:33moment. Their concern was that this
1:27:35Deen is essential for my own salvation,
1:27:38both in this world and the hereafter.
1:27:42Deep within their hearts was the
1:27:43realization that for my own salvation,
1:27:46this is more important than whatever
1:27:48worldly progress might or might not
1:27:50come after accepting and adhering to
1:27:52the Deen. But today, we lack this
1:27:56realization. Consider the realization
1:27:58they had; at that time, there was no
1:28:00hope that they would one day migrate to
1:28:02Medina. Look at the incident of Hazrat
1:28:04Umar; before he accepted Islam, when
1:28:06two Jews told him, "You will one day
1:28:07become a Caliph and drive us out from
1:28:09here; so write an agreement that when
1:28:11you become a Caliph and ruler, you will
1:28:13not drive us out of Medina or Arabia."
1:28:16He laughed and said, "I am the kind of
1:28:17person who, when I go with a flock of
1:28:19goats, forgets to count them when I
1:28:20return.""And you are saying these
1:28:22things about me." If Islam had not come
1:28:25, there would have been no possibility
1:28:27of these things, and we also understand
1:28:29that many who were in that Arab society
1:28:31were important and talented. But if he
1:28:33had not accepted Islam and followed the
1:28:35Deen, Hazrat Umar ibn al-Khattab would
1:28:36have remained just an ordinary warrior
1:28:38of Arabia. Just as someone in our
1:28:40various regions might become locally
1:28:43famous. He is the greatest English
1:28:45teacher in his village. But does he
1:28:46really have much significance in the
1:28:48capital? No. I mean, someone in a
1:28:50village plays very well. But he will
1:28:52never be able to make it to the
1:28:53national team. Similarly, before Khalid
1:28:55ibn al-Walid accepted Islam, who knew
1:28:57him? He was just a warrior in the
1:28:59tribal wars of Arabia. But after
1:29:01accepting Islam, because of the
1:29:03religion, Allah gave him such honor
1:29:04that he became one of the greatest
1:29:06military strategists in world history.
1:29:09Those who became famous, whom did they
1:29:10fight against? The Romans and the
1:29:12Persians. Something they themselves
1:29:13were not willing to imagine before. Did
1:29:16Sa'd ibn Abi Waqqas or Abu Ubaidah ibn
1:29:17al-Jarrah ever imagine they would one
1:29:19day fight against the Roman Empire?
1:29:21Rib'i ibn Amir, who went to the court
1:29:23of the Persian Emperor with a broken
1:29:24sword. We mentioned a little earlier
1:29:27that the carpets in the Persian
1:29:28Emperor's court were very luxurious and
1:29:31soft. And Rib'i ibn Amir went there as
1:29:33an envoy for negotiations; he brought a
1:29:36broken sword. The blade of the sword
1:29:38was broken, broken in a battle. He had
1:29:40no money to repair it, nor any chance
1:29:42for a new one. But how did he enter the
1:29:44court? According to the book*Ansab
1:29:48al-Ashraf*, he used the broken tip of
1:29:50his sword on the ground, leaning on it
1:29:52like a walking stick. Their carpets
1:29:55were being torn. They were crying out
1:29:56in shock, "Oh, he doesn't know any
1:29:58manners!""Our such expensive royal
1:29:59carpets.""They are tearing them up."
1:30:01They said, "Can't you behave properly?"
1:30:03He replied, "No, you called me.""I did
1:30:04not come on my own.""You came to
1:30:06discuss the war.""So I will go." Then
1:30:08they told him to fix his clothes. What
1:30:11did he say? "I will go exactly as I am.
1:30:13""I will say my words just like this."
1:30:15Then, when he spoke to their general,
1:30:18Rostam, Rostam asked, "Why have you
1:30:21come here?" The answer he gave after
1:30:23that helps us understand the
1:30:25realization of the Companions, which
1:30:27gave them mental strength and made them
1:30:29conscious of all their duties and
1:30:30responsibilities. He said, "Allah,""
1:30:40Islam, Allah has sent us to free people
1:30:42from the servitude of men.""Here,
1:30:45people are slaves to kings, slaves to
1:30:47rulers, slaves to Chosroes; we have
1:30:49come to free them from that slavery and
1:30:51make them servants of Allah." And what
1:30:54did he say after that? "To free people
1:30:58from the narrowness of worldly life and
1:31:00lead them to the vastness of worldly
1:31:02life." He did not say, "I will take
1:31:04them from the narrowness of the world
1:31:05to the vastness of the Hereafter,"
1:31:07although that would have sounded better
1:31:09externally, for the Hereafter is vast.
1:31:11Instead, he said, "No, to the vastness
1:31:13of the world as well; because when a
1:31:14person follows the religion, the world
1:31:16becomes vast for him." He said that the
1:31:18person who follows the religion gives
1:31:20such a prostration (Sajdah) that this
1:31:21prostration saves him from a thousand
1:31:23other prostrations. With the
1:31:24realization that one gives in
1:31:25prostration, He does not have to
1:31:27prostrate before any ideology of the
1:31:28world. He no longer has to depend on
1:31:30any human being for his sustenance in
1:31:32this world. From the standpoint of his
1:31:34creed and faith, he never thinks that
1:31:35his provision, security, livelihood, or
1:31:37anything else depends on someone
1:31:39specific. That it depends on this
1:31:40company of mine. That it depends on
1:31:41this ruler of ours. He finds liberation
1:31:43from this belief. This means a person
1:31:45who performs a prostration with
1:31:47certainty and purity is saved from a
1:31:49thousand other prostrations. And the
1:31:51one who cannot perform one prostration
1:31:52for the sake of the religion will have
1:31:54to perform a thousand prostrations to
1:31:55his office boss. He will have to bow a
1:31:56thousand times to his political leader.
1:31:58Prostration in that sense, of course.
1:32:00This was the realization of the noble
1:32:02companions. They understood the
1:32:03religion from that perspective, and
1:32:05they knew that our honor, our dignity,
1:32:07our identity, and our status all lie
1:32:09within the religion, and nothing else.
1:32:12We consider many things relevant; we
1:32:14think that if we externally have money,
1:32:17technology, or just scientists among us
1:32:19, then we will conquer the world. Our
1:32:23people become scientists, work at NASA,
1:32:25and Muslim scientists go to America to
1:32:27serve them. Yet, when the Caliphate was
1:32:29in the hands of Muslims during the
1:32:31Abbasid era, Christian physicians used
1:32:33to come and serve under their rule. The
1:32:35personal physician of Caliph Harun
1:32:38al-Rashid was Jibril ibn Bukhtishu, a
1:32:40Christian who came to serve. These are
1:32:43good things—learning technology—but
1:32:44they are not the core; the core is our
1:32:46religion. Let’s talk about Hazrat
1:32:48Umar (RA)—when he conquered Bayt
1:32:50al-Maqdis, or rather, after the siege,
1:32:52they said that if your Caliph comes, we
1:32:54will hand over the keys to the city and
1:32:56sign a peace treaty. Abu Ubaidah (RA)
1:32:59wrote a letter saying, "O Caliph,
1:33:01please come." It has been mentioned in
1:33:03authentic hadith. So, Umar (RA) set out
1:33:05on the journey. You know that he
1:33:07traveled with just one garment and a
1:33:09servant on the back of a camel. He
1:33:11stopped at a village called Jabiyah,
1:33:13not far from Bayt al-Maqdis in
1:33:15Palestine. He came from Medina, and
1:33:17back then, one had to travel on
1:33:19camelback, not in private cars like us.
1:33:21Covered in dust and sweat, his clothes
1:33:23had become quite soiled. He arrived,
1:33:25bathed, and washed his garment. There
1:33:27was a person there who had an expensive
1:33:29cloak; he wrapped it around himself and
1:33:30sat down. He was speaking with the
1:33:32companions, and Khalid ibn al-Walid was
1:33:34present, as was Mu'awiya (RA). I mean,
1:33:35honestly, just mentioning their names
1:33:36makes my blood warm with excitement! It
1:33:38is necessary for us to read about these
1:33:39generals of Islam and the "Futuhusham"(
1:33:41Conquests of Syria). The two campaigns
1:33:42of the Muslims, against the Romans and
1:33:44the Persians, need to be studied in
1:33:46detail. Because there are elements of
1:33:48glory here that are not present in
1:33:50Turkish serials; the reality of Bara '
1:33:52ibn Azib al-Ansari (may Allah be
1:33:53pleased with him) and the heroism of
1:33:55Abu Dujana—these things actually need
1:33:58to be studied. Anyway, after a while,
1:34:00the shirt dried. Umar (may Allah be
1:34:02pleased with him) went to put the shirt
1:34:04back on, but it was patched. Abu Dujana
1:34:06said, "Caliph, you are going to make a
1:34:08treaty with them; they will treat you
1:34:10as the Caliph.""Instead of wearing that
1:34:12shirt, wear this cloak that you have on
1:34:14now; it is very valuable.""If you wear
1:34:18this, your superiority or dignity will
1:34:21be maintained." See what Umar (may
1:34:23Allah be pleased with him) said then, "
1:34:28We were a disgraced people in the world
1:34:31before Islam.""Allah honored us through
1:34:34Islam.""If we seek honor in anything
1:34:42other than Islam, Allah will disgrace
1:34:45us again." And if we look for the
1:34:48reasons for the downfall of the Muslim
1:34:50Ummah, we will see in Umar’s final
1:34:52words that we now seek our honor and
1:34:53dignity in everything except Islam. Our
1:34:56honor, dignity, and everything else
1:34:58lies within piety. We cannot say this
1:35:00with conviction. But we can say
1:35:02everything else: that if we have
1:35:04technology, if we have worldly progress
1:35:05, if we have lots of money, the rest
1:35:07will fall into place. But we cannot say
1:35:11that our honor lies solely in
1:35:12practicing piety and upholding the
1:35:14religion. This is exactly what Umar (
1:35:17may Allah be pleased with him)
1:35:19prophesied 1,400 years ago. "If we
1:35:23abandon what Allah honored us with, we
1:35:25will be disgraced again." This
1:35:27statement of his was what the early
1:35:28companions cherished in their hearts;
1:35:30they knew that we might be lying on the
1:35:31ground now. Externally, a disbeliever
1:35:34might be kicking our necks. But that is
1:35:37not a disgrace for us. That is still
1:35:39honor for us, and we will soon be
1:35:41honored again. But if we abandon Islam,
1:35:44then Allah will disgrace us. This was
1:35:46the mindset of the noble companions
1:35:48during the Prophet’s era of Dawah. It
1:35:50has become very late at night. Thank
1:35:52you very much for listening to these
1:35:54discussions with patience for such a
1:35:55long time. Insha'Allah, we could not
1:35:57actually finish everything today. The
1:35:59part about the Hijrah remains. We will
1:36:01talk about the Hijrah, the governance
1:36:03of Muslims in Medina, how the Prophet (
1:36:05peace be upon him) built the society
1:36:06after arriving in Medina, and what the
1:36:08administrative system was there in the
1:36:10next session, Insha'Allah. We once
1:36:12again ask for everyone's prayers that
1:36:14Allah, the Lord of the Worlds, keeps us
1:36:16in health and protects us from all
1:36:17kinds of confusion and misguidance.
1:36:19May He grant us the ability to speak
1:36:21the truth and discuss the pure Seerah.
1:36:23May He keep everyone healthy and make
1:36:26this gathering blessed. Ameen.
1:36:28Assalamu Alaikum wa Rahmatullah.

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