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Seerah of Prophet Muhammad 101 - The Death of Prophet Muhammad ~ Dr

Alhamdulillah Rabbil Alameen And peace and blessings be upon our master Muhammad and upon his family and companions. I welcome you to our 101st seerah episode and our finale for this series. I have been teaching the seerah, alhamdulillah, for an entire decade of my life, quite literally 10 years ago I started. And every time I moved, I would have to cut short that seerah. but Allah Azza wa Jal has willed that in this community of Memphis Tennessee I'm actually coming to the conclusion for the very first time and Alhamdulillah I thank Allah Azza wa Jal for what he has bestowed upon us and I pray that Allah Subhanahu Wa Ta'ala accepts this endeavor from me and from all of those who have participated and inshallah perhaps towards the end when we finish I want to also summarize because I've had a lot of questions about my own methodology about the sources that I've used and other things maybe even today if we have time if not today then the next time I come inshallah we'll just summarize a little bit of that just for the sake of information so today inshallah ta'ala we will begin from where we left off in the final seerah and that is the return of the Prophet ﷺ to Medina from the hajj our Prophet ﷺ did not stay in Mecca after he finished hajjat al-wada' quite literally the very last day of hajj the 13th day of hajj He performed the tawaf al-wada' And then in the same evening He began the journey back to Medina And so our Prophet ﷺ returned to Medina In the month of Hajj Dhul-Hijjah In the 10th year of the Hijrah And this was his final journey Once he entered Medina He would never leave it after this Until he passed away And a few weeks later So he stayed in Medina In of course Dhul-Hijjah Muharram And then in Safar in the month of Safar, towards the very end of Safar, he decided to send out an expedition to the lands of the Romans, the Byzantine Empire. And in particular, Ardasham, and in particular, Palestine. So, he decided to send a group of Sahaba, including amongst them Abu Bakr and Umar, and many of the senior Sahaba, in order to go conquer Palestine. and he made this decision a few weeks before he passed away and he announced to the Sahaba to gather together their arms and he would not go but he was going to send the other Sahaba and he chose to lead them Usama ibn Zayd Usama ibn Zayd and this is the same Zayd that once upon a time he had adopted and then Islam came and abolished that adoption this is the same Zayd that we said that the Sahaba said the day that the Prophet ﷺ passed away. If Zayd had still been alive, no one would have thought of anyone other than Zayd to take over after the Prophet ﷺ. Zayd was married to... Who was he married to? Initially. And then? After the divorce happened with Zayd? Umm Ayman. Zayd then married Umm Ayman. And who is Umm Ayman? Umm Ayman was one of the very very very few people still alive who knew the mother and father of the Prophet ﷺ she was the servant of Amina and she had taken care of the Prophet ﷺ as a baby and so Umm Ayman is like a mother figure of course by now we're talking about obviously we're rewinding a bit obviously when Zayd marries Umm Ayman she's not an elderly figure she's at the prime of her life. So Zayd marries Umm Ayman. But Umm Ayman is the only figure really that still knows Abdullah and Amina and has raised the Prophet ﷺ. And she lives a few years after the death of the Prophet ﷺ. This is Umm Ayman. So Umm Ayman is close to the Prophet ﷺ. And Zayd is close to the Prophet ﷺ. And their child Usama is born in the house of the Prophet ﷺ and raised in his house. So he was like a child but not obviously a child. And the Prophet ﷺ loved him so much that Usama had a laqab, a title. And that title was حِبُّ رَسُولِ اللَّهِ أي مَحْبُوبُ رَسُولِ اللَّهِ That's what the people called him. حِبُّ رَسُولِ اللَّهِ This was Usama ibn Zayd. So, of course, Zayd, he passed away. When did he die? Everybody should know when he passed away. To the very end, I'm gonna quiz you. When did he pass away? The battle of Mu'tah was when he became a shaheed. The battle of Mu'tah was when he became a shaheed. And his son Usama is now 18 years old. His son Usama is 17 or 18 years old. And the Prophet ﷺ assigned Usama to become the leader of this expedition. And in them, in the qawm, in the people amongst them, are the senior musuhab, Abu Bakr and Umar and others. And he chooses Usama to be the leader of the expedition. And rumors began to spread. People began to mumble. why should he put this boy in charge of us? And they criticized that he's not a Qurashi and no doubt Islam came to abolish this but our Prophet ﷺ said, certain things shall remain until the day of judgment in my ummah. Number one amongst them is racism. الفخر بالأنساب He said, certain things, أربع من أمر الجاهلية four things from Jahiliyyah, they shall remain in my ummah till the day of judgment. And the first thing he said was, racism. And so racism still remains and no doubt they weren't public about this but murmur spread that he's not a Khurashi his father was a Mawla and a Mawla of course means that he was a freed slave so there is this notion of course not the senior Sahaba but there's talk in the city and quite publicly and this was a legitimate challenge from some of them, he's too young he's too young to be the leader he's only 17, 18 years old and the Prophet ﷺ then called the Sahaba and he criticized them and he said, if you dislike his leadership, then remember you also criticize the leadership of his father before him. This is not the first time. And he's reminding them of the conquest of Zayd, what Zayd has done. And Zayd paved the way for us. Eventually the battle of Tabuk took place in the same direction. So he's reminding them, you criticized Zayd. Look at the legend that Zayd became. And you weren't happy when I chose Zayd as well. now you're criticizing his son Usama ibn Zayd and by Allah he is worthy of being a leader and this man Usama is the most beloved of people to me after his father meaning after Zayd I love Usama the most and it was indeed a very wise choice for many reasons of them is that Usama's father had been killed by the Romans and so who better to choose than somebody who now he needs to think about the Byzantine Empire. And he wants to extract his vengeance and revenge. And also, in one version, in fact, he told Usama, go to where your father was killed. Even though Usama was not gonna go to Mu'tah, Usama was gonna go to Syria. He was gonna go beyond Mu'tah. But go to where your father was killed, meaning remind him that these are the people that murdered your father. And so, Usama left on the very last day of Shawwal, he left the city. And when they were one or two days outside the city, a messenger came running to him saying, wait, the Prophet ﷺ has fallen ill. So just wait until he's feeling better. The Prophet ﷺ did not send the messenger. The people became concerned. And they said, wait, we don't know what's happening, he's fallen ill. So Usama camped outside of Medina for a few days. Then he came back to the city and we'll talk about that he actually visited the Prophet ﷺ on the day of his death. he visited the Prophet ﷺ and eventually after the Prophet ﷺ's death then they decided what to do with the army to Usama and eventually this force became the first Muslim army to win against the Roman Empire and it paved the way for the conquest of Syria and especially Palestine I'm jumping the gun here but the symbolism is obvious and there is no doubt every Muslim should believe that Allah ﷻ Allah chose the Prophet ﷺ to pass away right after this decision. Everything is qadr. What was the symbolism of telling the Sahaba to go to Palestine, and yet he himself dies before they actually go. The symbolism or the profundity is very clear. That our Prophet ﷺ is not wanting to stop Islam at the borders of Arabia. Islam is not just an Arabian phenomenon. Islam is a global phenomenon. And he wanted the Sahaba to go forth, and especially he wanted them to go to the holiest of holies after Mecca and Medina and that is Jerusalem. And that is why the first conquest in the reign of Abu Bakr began to take place against the Roman Empire and against Sham. And they conquered Sham and as you know Jerusalem on the first day of the Khilafah of Umar. And we'll get to that story if we ever get to it. But the point being that this opened up the way for all future conquests. That the Prophet ﷺ is laying the foundation that all future conquest, the Sassanid Empire, North Africa, Egypt, Algeria, all the way to Morocco and Spain. He's telling them that go forth and bring Dahrul Islam and bring the light of Islam to these people. But with regards to this specific expedition, it was halted for the time being and the Prophet ﷺ fell sick. Now, we now talk about the final sickness of the Prophet ﷺ. And before we begin this, let us point out that there were many signs in the Qur'an and in the Sunnah that this time would come. There were many signs that are easy for us to look back and say, oh, here he said this. But when he said it, it didn't register with anybody. And when the Qur'an was revealed, nobody read it in that manner. Why? Because it is human nature, my dear brothers and sisters, that we do not think about death. It is human nature that we do not think about our death and especially the death of our loved ones. And the more we love somebody, the less we think about their death. And so how about the Prophet Muhammad ﷺ? How could anybody imagine that he would ever go away? So the thought is not even coming to their heads. Even though when I quote you these ayat and hadith, you will think it's so obvious. But some of these ayats, when Abu Bakr recited them on the day of the death of the Prophet ﷺ. In one version it is said, Umar asked him, are these verses from the Qur'an? He can't even imagine. In another version he says, it was as if I had never heard these verses before. Meaning he didn't understand it in that light. What are some of these verses? Of them is Surah Az-Zumur verse 3. إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتٌ You are going to die. Singular, Rasulullah. and they as well are going to die. As explicit as possible. إِنَّكَ مَيِّتُ وَإِنَّهُمْ مَيِّتُونَ Of them is Surah Al-Imran verse 144. Surah Al-Imran verse 144. وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ Muhammad ﷺ is nothing but a Rasul. قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُولُ Many are the Rasul that have come before. أَفَإِمْ مَاتَ أَوْ قُتِلْ إِنْ قَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ When he dies or is killed, will you turn your backs and forget about everything so once again Allah is preparing them when he dies or is killed remember this verse was revealed in battle of Uhud when they thought he had died and that's why Allah says when he dies or is killed they thought he had been killed the rumor began he had been killed as you remember and so here Allah revealed when he dies or he is killed so there's a matter of when not a matter of it's not going to happen and surah al-anbiya verse 34 which is also as explicit as humanly possible that Allah says وَمَا جَعَلْنَا لِبَشَرٍ مِّنْ قَبْلِكَ الْخُلْدِ We have not given eternal life to any human being before you. أَفَإِمْ مِتَّ فَهُمُ الْخَالِدُونَ If you are going to die, Ya Rasulullah, singular, do they think they will get a free pass for eternity? And this ayah is so explicit that if anybody were to have been given eternal life, who would it be? The Prophet ﷺ. So Allah is saying, Ya Rasulullah, even you are going to die. If you are not going to live forever, do they think they're going to live forever? So if anybody deserved eternal life in this world, it would have been our Prophet ﷺ. And Allah says, if you're going to die, do they think they will also live? And therefore, clearly the Qur'an is giving these indications. Not only the Qur'an, even in the hadith of the Prophet ﷺ, some indications are given. In Ramadan of the 10th year of the Hijrah, in Ramadan of the 10th year, obviously two months before, he left for Hajj. The first, perhaps, premonition began. What was that? Jibreel would come to the Prophet ﷺ every Ramadan and recite the Qur'an to him once but this year Jibreel came and recited twice without telling him the reason without giving anything away but the premonition came something is different this caused the Prophet ﷺ so this clearly shows us that Allah did not tell him that you're going to die at this stage Allah did not inform he did not know but premonition, intuition. Allah is indirectly suggesting without explicitly telling. Another indication that he's about to die is Surah An-Nasr. إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتَحِ وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا And this is a reference to the conquest of Mecca. That when the big conquest comes and the help from Allah comes and you see all of mankind entering into Islam like armies upon armies. What should you do? فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ Start praising Allah and asking forgiveness. Meaning your end is about to come. Praise Allah, ask forgiveness. Indeed Allah forgives. إِنَّهُ كَانَ تَوَّابًا And Umar ibn al-Khattab, when in his khilafah, he quizzed the sahaba, what does this surah mean? And none of them understood. And Ibn Abbas said, this was an indication to the Prophet ﷺ that his ajal, his time is about to come and he should prepare to meet Allah subhanahu wa ta'ala. Also, he hinted at this to some of his beloved sahaba. Some of the people he loved the most, he gave indirect indications. And of them is the famous hadith of Mu'adh ibn Jabal. When Mu'adh left for Yemen, of the final people that he sent to be the governor. And he loved Mu'adh a very strong love. and Mu'adh was of the most noble of the Sahaba and our Prophet ﷺ privately walked with him him and Mu'adh alone nobody else was there and he actually walked and Mu'adh was on the donkey he was on the animal and the Prophet ﷺ is walking and Mu'adh insisted he said no I want to walk with you like this that was his love for Mu'adh and he told Mu'adh Ya Mu'adh Wallahi inni la'uhibbuk I love you O Mu'adh and he then said to Mu'adh that O Mu'adh perhaps you shall not see me after this and perhaps when you come back to Medina you will find my masjid and my qabr so he's telling Mu'adh in the last year of his life he sent Mu'adh in the last year of his life he's telling Mu'adh that in all likelihood you are not going to see me in this world and of course Mu'adh began to cry at this point in time and of the premonitions and of the signs that he is giving to the people is of course the entire Hajjatul Wada'ah. Why is it called Hajjatul Wada'ah? Because he was Wadda'an Nas. He was saying goodbye to the people. Wadda'an means to say goodbye to. He was saying goodbye to the people. And he was telling the people that لَعَلِّ لَا أَلْقَاكُمْ بَعْدَ عَمِي هَذَا It is very likely I will not see you after this year of mine. And he said to the people, follow everything from me right now. Because I don't know if you will be able to follow from me next year. So he's telling them this might be it and that is his premonition but he is not sure. He's not 100% sure and Allah Azza wa Jal did not inform him 100% that he's about to pass away but there is this notion and he is somewhat certain. So he's giving the indications to his beloved. And sometime in the month of Safar, right before he fell sick, sometime in the end of the month of Safar he visited the site of Uhud. And he made a special dua for the people who had passed away in Uhud. And he said that wait for me at the Haud. I will meet you at the Haud. He's speaking to them. Says wait for me I will meet you at the Haud. And I will be the one there before you come. I'm gonna be the one who's there and then you will find me at the Haud. So he is telling them that I will meet you. Which means he's about to go to the next world, the عالم البرزق. He's about to go there. And of course foremost amongst the people at Uhud was his uncle Hamza. And we know the love and the bonds that he had with his uncle Hamza. And it is narrated that perhaps the very last day of Safar, if not the first day of ربيع الأول, he woke up in the middle of the night. And he went and he knocked on the door. he had a servant by the name of Abu Muwayhibah. And he knocked on his door. And Abu Muwayhibah came out and he said, Jibreel has commanded me to go to Baqeer in the middle of the night or late at night. We should say after Isha, not the middle, but late at night. Jibreel has commanded me to go to Baqeer. So basically come with me. So they went to Baqeer al-Gharqad. And this is at the very end of his life. And this is the last time he visited the graveyard of Medina. And he made a beautiful dua for the people of Baqeer. and he then on the way back he said to Abu Muwayhib and Abu Muwayhib only told this later on he said to Abu Muwayhib that do you know that Allah has given me the choice of the keys to this world and everlasting life خُلْد then Jannah or to meet Allah right now and be in Jannah both end in Jannah but there is one difference you can live in this world till the end of days and then be in Jannah. Or you can leave right now and be with Allah in Jannah. So Abu Mu'ayhib said, may my mother and father be given as a ransom for you Ya Rasulullah. Choose this whole world for all of eternity and then get Jannah. And our Prophet ﷺ said, no, I have already chosen. No, I have already chosen. He said, no, that's not what I have already chosen. That's not my choice. And so quite clearly, but again, one needs to realize he is saying these hadith the sahaba are not thinking this is gonna happen right now they are just thinking this is some time in the future is gonna happen still it's not registering in their heads and that is why to the very end to the very last day the sahaba did not actually think he would pass away, because there is always not just that hope for them they cannot imagine life without the Prophet sallallahu alayhi wa sallam as we will get to on the day that he passed away how they were feeling. And this also shows us as well that our Prophet ﷺ would regularly go to the graveyards. Even before he entered his own graveyard, he visited the graveyard and he made dua for the dead. And this is of the wisdoms of going to the graveyard. Why did Jibreel tell him to go to Baqi'ah? One of the reasons why we should all go to the graveyard is what? It reminds us of our own mortality and death. So even our Prophet Muhammad ﷺ went to the graveyard before his own death to remind himself of his own death. So that is one of those sunnahs that we should follow. And he returned to the house of Aisha. It was Aisha's night on that night. And the next day it was the day of Maymuna, his wife Maymuna. And he went to Maymuna's house. And this is perhaps the second of Rabi'ul-Awwal. It is perhaps the second, maybe the first. We don't know the exact date, but around this time. First or second of Rabi'ul-Awwal. and it was in the house of Maimunah that the fever began. It was in the house of Maimunah that the fever began. And the first few days, he attempted to still be fair and equitable and go from each house to house until finally when he became very, very weak, he asked permission from his wives that do you give me permission not to go to each of the houses and just to rest in the house of Aisha. And obviously, all of the wives agreed to this. He's trying to be fair to the very end even though technically our sharia says he did not have to ask permission. He has a level above any other man in this regard. He does not have to ask permission. But still to be fair to the very end he asks their permission that I cannot physically go. Do you mind if I spend a few days in the house of Aisha? And of course this was to be his final days. Now a quick footnote before I proceed. the incidence of the last 10 days he was sick for around 10 days some say 11 or 12 the incidence for the last 10 days are many and they are mentioned in the books of hadith and the books of seerah as is typical we have one problem and that is what? I've said this many times for many incidents chronologically piecing them together so for today's lecture I have pieced them together according to one narrative and Allah Azza wa Jal knows best because there are other interpretations and to be honest it's a very insignificant issue. Maybe this happened on a Tuesday rather than a Wednesday. So what? In the end it happened. So these are small issues. But I just want you to know in case you hear another lecture or read another book, there might be some back and forth in this chronology. What I have constructed is one version of events. And Allah subhanahu wa ta'ala knows best about that. But all of these incidents indeed happened. So on one of these days, we don't know exactly when, he simply started staying in the house of Aisha and did not go to any other house. And as the fever increased, and remember we're talking about a time they did not have any medicine for fever. Fever was one of the worst, even though it is the most common. Our Prophet ﷺ said, fever is one of the punishments of Jahannam in this world. It is one of the punishments of Jahannam in this world. Is there anything worse than when we are feverish? It's so painful. and for us we take these painkillers for granted we just pop them like candy realize these painkillers are modern before even this century there was nothing to diminish the pain of a fever and fever was so painful people would die from the sheer pain of the fever just from the pain of the fever people would die there's not a single painkiller at that time and there's no medicine it's just you have to bear with it and indeed our Prophet ﷺ bore with it so as our Prophet ﷺ fell sick in the house of Aisha. Aisha would regularly recite Ruqya on him. And she would blow on him Surah Al-Falaq and Surah Al-Nas. And she would recite the duas that the Prophet ﷺ had taught her. And she would also have a bucket next to him and sometimes pour water on him. This is one of the techniques they would use to lower the temperature. And at one point in these, it must have been at least a week he's in the house of Aisha, at least a week. At one point in this time, we don't know exactly when, Aisha herself had a severe headache Aisha herself had a severe headache so she enters into the bed of the Prophet and she's holding her head and she's saying which is the Arabic way of saying oh my head, oh my head so she has a headache and the Prophet then smiles no matter what his pain is no matter how much pain he's feeling he wants to still joke and tease Aisha and he smiles and he says no oh Aisha rather how much pain is my head in in other words your pain is nothing my pain is much worse than yours and then he said what do you lose if you were to die now now subhanallah he's about to die but he's making a type of joke with her so that she can calm down she can prepare of course she didn't realize why he's joking with her this is only later on but he's just making it easier for her the inevitable He understands now this is it. Nobody else understands. So he makes this friendly reminder to her, or joke with her, that we're all going to die. So he says, Oh Aisha, what do you lose if you were to die now, and I'm still alive, and I will wash your body, what a great honor, I will put you in the grave, and I will pray over you. What better thing could you hope for? So in this state of pain, he's just trying to ease the tension, and also gently remind her of what? Of death. Gently remind her, right? And of course Aisha does not understand at all. And immediately her jealousy kicks in. And of course she had every right to be jealous when you have the process as a husband. Why would you not be jealous? And she says, I'm sure you're waiting for that, Ya Rasulullah, because then nobody would monitor you going to your other wives, right? I'm the one that monitors you the most. I'm the one that's the most keeping track. So I'm sure you're expecting that. You would be happy. and of course she's teasing back, obviously she knows the Prophet ﷺ is not going to be happy, but she's teasing back, and she does not realize that this joke is actually a very serious joke that is meant to make her prepared mentally. But subhanAllah, even to his very end, he's being laughing and joking with his wife Aisha. Around the fifth day of his sickness, so he has six days left, salallahu alayhi wa sallam, to live, six or seven days before he passed away, he commanded them to bring buckets of water out so they brought buckets from a particular well that was known for its cool water not all waters are the same for us we're just used to tap water when you have an actual well each water has its own flavor its own characteristics so he asked for a well that was known to be a very cool well a very beautiful water so he said bring me water from that well so they brought him buckets and buckets and they poured it on him They poured it and poured it on him to lower the fever. And then he wrapped a turban tight around his head. Why would he do that? To minimize the pain. Because his head is throbbing. His head is throbbing, sallallahu alayhi wa sallam. He wraps a turban tight around his head. And then he is carried between two men, Abbas and Ali. And of course Abbas and Ali are here and they're helping to the very end. Why? Because they are without a doubt the internal ala al-bayt. there's no, nobody who ever denies this Abbas is his uncle, Ali is his son-in-law and cousin of course they're going to do khidmah to the very day that he passes away so Abbas and Ali carry him, he cannot even walk and at this stage, even though he's talking, he cannot walk already so they carry him to the masjid and they put him on the mimbar they put him on the mimbar and by this stage, because of his sickness and because everybody has seen his sickness the people of Medina are getting worried. Already he's been sick 3 or 4 days. They have seen this. He's coming out for the salah as of yet. But these are shorter salah. He's not spending time with them. Anybody who's sick, you know when you're sick, how you look and what not. He's coming back to his house. So the news spreads. And he has never been sick for his whole life in this manner. Never. He has never had a fever that has caused him to basically not pray the way he used to pray. Or to not be with his sahaba. So news spreads across the city. And people began to camp inside the masjid. Abu Bakr, Umar, Abdur Rahman ibn Auf. Of course Ali is already living next door. Because Ali had a house next to the house of Aisha. Ali and Fatima they have a house. They have two houses. One outside and one inside. Medina. And they're living there. So the sahaba who don't have houses close by. What do they start doing? They start sleeping in the masjid. just because of what? Because of concern, because of care. You know when you're very worried, you cannot function normally, right? If there's something really bothering you, you cannot just sit down and relax. You have to walk around, you have to go to the place of finding out information. So what happened? By this time, the masjid is jam-packed already. People are already sitting there waiting for any news from the Prophet ﷺ. So he walks outside with Abbas and Ali carrying him. And he sits on his mimbar. He cannot even stand on his mimbar anymore. And he gives them some advice. And various books of hadith give various phrases and lines. Of the things that he said is that he said, May Allah's curse be upon the Yahud and the Nasara because they took the graves of their prophets as masjids. And he forbade them from doing so. So now he's thinking, now again the sahaba don't understand the connection yet. He's already thinking, what's gonna happen to my grave? I don't want my grave to become a masjid. I don't want my grave to become a place where people do sajdah to and prostrate to and worship for the grave. So he's telling them, Allah's la'na is on the Yahud and the Nasara. Why? Because they took the graves of their prophets as masjids. And he also said at this time, that if there is anybody who has any obligation or any right that I have not fulfilled, or if anybody has a debt that I have not paid, then come now and ask me before the day of judgment. and he says in one version he said in Sahih Bukhari he said if I have hit anybody unjustly in my whole life then here is my back come and hit me now before you ask it for me on the day of judgment and he kept on asking and asking and asking until some versions say some very trivial things some very trivial things that people ask that one of them said that O Messenger of Allah you owe me three dinars so he said and when is that how is that So he says, O Messenger of Allah, I would not have said so. But you're insisting so many times. I felt if I didn't say something, I'd be guilty. So one day there was a beggar passing. And you said, who would give him the money on my behalf? I gave him. And you didn't pay me back. And wallahi, I did not mean that you keep on asking, asking, asking. I wouldn't have said it. So in other words, he's now embarrassed. How many times is the Prophet ﷺ saying, do I owe, do I owe, do I owe? So this sahabi felt, if I'm quiet, maybe I'm gonna be sinful. right? otherwise 3 dinars is nothing like 5 dollars, 10 dollars, very trivial and he had already forgiven it so the Prophet ﷺ ordered give him his 3 dinars so it is mentioned that certain trivial things happened that people when they felt so much awkward they even said this and that but otherwise obviously nothing of major significance who has any mazlama, who has any right that the Prophet ﷺ has not fulfilled and he also said on the mimbar that there is a servant from amongst the servants of Allah. Allah has asked him to choose between this world and his Lord. And he has chosen his Lord. Now this is the same thing he said to his servant five days ago. But this time he spoke generically. So we know by now that the choice has been given for sure. And he's chosen his Lord. And because he was speaking in the third person, a servant from the servants of Allah. The sahaba were happy that, wow, what a lucky man. Allah has asked somebody for a choice, he's chosen Allah, what a lucky man. And only one person in the audience began to sob hysterically, loudly. And that was Abu Bakr as-Siddiq. Because Abu Bakr understood, this is nobody other than Rasulullah sallallahu alayhi wa sallam. And people are not understanding why Abu Bakr is crying. And he looks at Abu Bakr, in front of the whole masjid. And he says, Do not cry, O Abu Bakr, for you are the one who I trust the most in my companionship and in my family. You are the one that I trust the most. And were I able to take a close friend, in Arabic, Khalil. And Khalil is the closest friend you can have. Were I able to take a Khalil in this world, my Khalil would have been Abu Bakr. but I cannot take a Khalil because Allah has chosen me to be his Khalil so I cannot take you as a Khalil meaning Allah has made me Khalil because Khalil is Ibrahim and our Prophet ﷺ two Khalils Khalilullah is Ibrahim and Khalilullah is Muhammad ﷺ these are the two Khalils that we know of and Allah عز و جل chose the Prophet ﷺ as his Khalil so he's saying I can't choose you as my Khalil but O Abu Bakr between us and you is the brotherhood of Islam. وَلَكِنْ أُخُوَّةُ الْإِسْلَامِ Then he made an announcement. Let all of the doors of the masjid that go in from the private houses. Now pause here. In those days, they didn't have the luxury of having separate walls between the houses. Where one wall finished, the other house would begin on the other side of the wall. Just like imagine in this masjid of ours, each one of these windows, each one of these doors, imagine another house is behind it. so every one of the sahaba who had built their house when the masjid was built they have houses right next to the masjid they would have their own personal doors and it was halal up until that point in time for those who live next to the masjid to have their personal doors going in and of course our Prophet ﷺ had his personal door from the house of Aisha then on this point he made the decree that let all of these doors be shut and they were never opened after that except for the door of Abu Bakr he had a temporary abode not his main abode. He had a temporary abode next to the masjid except for the door of Abu Bakr. That one should be open. And so Abu Bakr's door, this was an honor that the Prophet ﷺ gave him. One of many honors that he would be giving him in the next few days. And this advice clearly has a symbolism that Abu Bakr as-Siddiq r.a has been chosen and preferred above all of the Sahaba. Can we have some of the brothers move forward? because we're getting too many people in the back. So inshallah move forward. So after all of the doors were closed, now this probably is taking place on a Wednesday or maybe late Wednesday this is taking place. The next day on Thursday or Friday, now he passes away on a Monday. He passes away on a Monday. On the Thursday or Friday, now pause here, there's a big controversy. actually very trivial but it's a big one in terms of historians when did this happen? Thursday or Friday and according to some reports this happened on a Thursday but in my humble opinion and this is a minority opinion but I will follow it for this class it happened on a Friday what am I talking about? the transfer of the salah from the Prophet ﷺ to Abu Bakr the transferring of the salah when did it take place? many scholars said Thursday night and a minority said Friday night and I am following the minority here for one simple reason Friday afternoon what happens? khutbah and if anybody other than the Prophet ﷺ had given the khutbah in my humble opinion this would have been remarked somebody would have said something the fact that nobody mentions anything different to me indicates that he actually gave the khutbah that day and perhaps even this very talk that is mentioned was the Friday khutbah. Perhaps even this very talk was the Friday khutbah and this is my theory and Allah knows best because it fits everything perfectly. That his final khutbah is what he's telling them these things. That Allah has given a choice and a servant has chosen his Lord. This is the final khutbah. This could be said and this is the theory that I am operating upon. And so he led Salatul Maghrib on a Friday, according to this theory. According to the other theory, it will be on a Thursday. On a Friday, he led Salatul Maghrib. And this was to be the final Salah that he led in the masjid publicly. The final Salah that he led of a loud Salah. And he recited, as we know from the hadith of Sahih Bukhari, he recited Surah Al-Mursalat. So the last Surah that he recited publicly was Surah Al-Mursalat. and after maghrib salah so he's in a fever he's in a hard fever he comes back and he lies down on his bed and isha comes and Bilal comes knocking on the door or asking permission Ya Rasulullah it's time for isha Bilal's custom and habit that he would before he gave the iqamah the Prophet ﷺ's door was right there literally if this is the qibla his door was over there as you can imagine the rawdah of the Prophet ﷺ imagine that his door is on the right hand side so he would go and he would say Ya Rasulullah it's time for the iqamah. When he comes out then Bilal will be giving the iqamah. So Bilal comes and says, Ya Rasulullah, it's time for isha. It's time for isha. And so he stood up to lead them in salah, but he fainted on his bed. Sallallahu alayhi wasallam. He lost consciousness. So he ordered some water to be poured on him and he stood up again. And he lost consciousness again. And this was longer than the first time. Then he became conscious and he said, have the people prayed yet? And they said, no, they are waiting for you, Ya Rasulullah. So he tried once again to stand up. And once again, his knees simply cannot take that pressure. And he falls down. According to one report, seven times he's attempting to get up and lead them in Salatul Isha. And wallahi brothers and sisters, how many times is the Salah emphasized, even in his final days? How many times? It is shameful and pathetic for any one of us to read these stories and not be motivated to pray our prayers on time. Over and over again to the very end as we shall see. And he's telling the sahaba to pray. He's trying to pray. He's trying to lead them in salah. And he cannot do it. He physically falls down. Seven times he falls down. Then when he realizes he's not going to be able to lead them in salah. So then Aisha's around him. And he says to Aisha, مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّي بِالنَّاسِ Go command Abu Bakr. he will lead them in salah. And this is the first explicit indication. Explicit. That the person... Now realize, for 10 years in Medina, nobody has led the salah while the Prophet ﷺ is in Medina. Think about it. Think about it. Nobody has led the salah. It once happened that the Prophet ﷺ was outside and Abu Bakr began the salah. He wasn't in the vicinity. And the Prophet ﷺ returned in the middle of the salah. and Abu Bakr noticed this and so he swapped places with him but the Prophet ﷺ did not appoint him to lead the salah it just so happened that there was nobody there and they thought the Prophet ﷺ would not come back in time this was a few years ago but never in the 10 years of Medina has the Prophet ﷺ been in Medina around the masjid and somebody else is leading the salah so the command to Abu Bakr is a clear indication when I'm not here when I'm gone who will take charge it is Abu Bakr as-Siddiq Now, Aisha is the one he has told. And Aisha is the daughter of Abu Bakr. And Aisha does not want her father to lead. Why would Aisha not want her father to lead? She gave an excuse, which was not a lie, but it wasn't the real excuse. And she said, Ya Rasulallah, my father is a man, رَقِيقُ الْقَلْبِ He has a soft heart. When he stands in salah, he begins to sob when he reads the Quran. People won't like it. Why don't we find somebody else? And he said to Aisha again, مُرُوا أبا بَكْرٍ فَلْيُصَلِّي بِالنَّاسِ And it so happened Abu Bakr was actually not in the immediate vicinity. He must have gone for some hajjah for some reason and he wasn't there. So we can stall. She can stall for a while. She brings Hafsa in and says to Hafsa, why don't you convince him? She wanted Hafsa to get her father in. She did not want Abu Bakr to leave. Now why? For multiple reasons. Firstly, because she did not want anybody to think that Abu Bakr astaghfirullah is taking advantage of the situation to push himself forward. And secondly, she was scared in case the Prophet ﷺ does indeed pass away, that people will associate Abu Bakr's imamah and it will remind them of his death. So she has this over protection of her father. This is an over zealousness of protecting her father. So she did not want the Prophet ﷺ to lead, sorry, Abu Bakr to lead. So she says to Hafsa, why don't you try as well? And so Hafsa tries. and when the Prophet ﷺ on that sick bed with the high fever he realizes that his wives are conspiring to bring him out of this to bring another man in and he says that go and find Abu Bakr for Allah will not allow anyone other than Abu Bakr Allah will not allow anyone other than Abu Bakr all of you are acting like the sawahib yusuf the women around yusuf meaning what? Go back to the story of Yusuf. That the women conspired to do a plot and plan. And they thought nobody realized their plot and plan. That's what he's saying. That you are conspiring, I know it. I know that you are all together in on this. So that's why he compared them, you are like the sawahib of Yusuf. And according to one report, when Abu Bakr could not be found immediately, in fact, Umar did start the salah. But when our Prophet ﷺ heard Umar's voice, he said, go and find Abu Bakr. For Allah and his messenger will not allow anybody other than Abu Bakr. And so when he was insistent and adamant, they then found Abu Bakr. And Abu Bakr was the one who led the prayer up until the very end. And of course, this was really the most public announcement. Because we're getting a little bit of theology here. And of course, this is the fundamental difference between Sunni and non-Sunni groups. But from our perspective, the Prophet ﷺ did not want to publicly, explicitly say that the person in charge after me is Abu Bakr. Why not? Because he did not want to establish the custom or the routine of kings and politicians naming their successors. If he had done it, it would have become wajib. And he didn't want to do that. He wanted to leave it open to multiple ways, which is exactly what happened. Abu Bakr was chosen in one manner. Umar was chosen in another manner. Uthman was chosen in a third manner. Ali was chosen in a fourth manner. All of these manners are permissible. And if our Prophet ﷺ had chosen Abu Bakr, then what would he have done? He would have narrowed it down. He didn't want to do that. So what is the alternative? To indicate as much as possible without actually being that explicit. And that's what he did. Sallallahu alayhi wasallam. That he did not want to name that the person after me. But he gave every other indication possible. And perhaps, so this is now taking place on a Friday, perhaps on Saturday. Perhaps on a Saturday, Or maybe some have said on the Sunday before he passed away, one of these two days. He managed to regain a little bit of strength. And he went outside right before Salat of Dhuhr or while Dhuhr was taking place. And this was the final time that the Prophet ﷺ prayed in the Jama'ah with the Sahaba. and it is said that the Sahaba had already started praying Dhuhr this is most likely on a Saturday that they already started praying Dhuhr and the Prophet ﷺ walks out while they're in Salah and there was a commotion in the audience that everybody was making way for the Prophet ﷺ to come because he has to cut over some Sufuf to get there if you can imagine he's coming in from there and he's gonna come over here And Abu Bakr hears the commotion and he automatically understands. There's only one reason why there could be this commotion. And so he automatically steps back and he looks to his left. And he sees the Prophet ﷺ coming once again on the shoulders of Abbas and Ali. And the Prophet ﷺ motions to him, Mechanic, stay where you are. Stay where you are. But he actually does not obey him out of respect for him. this is one of those unique situations you're disobeying in order to show obedience and he insists that the Prophet ﷺ sit down in the place of the Imam and he stands next to him now this is very symbolic very symbolic so the Prophet ﷺ leads the Prophet ﷺ leads Zuhur seated down and Abu Bakr is standing so who are the people seeing? Abu Bakr But who is the real imam? The Prophet ﷺ. And this is the most explicit symbolism. That Abu Bakr is the imam. No, he's not actually. The Prophet ﷺ is the imam. But from the eyes of the people, Abu Bakr is the imam. And this is the most profound symbolism. That Abu Bakr is internally taking the Prophet ﷺ as an imam. Nobody else can see him. He's sitting down here. Who else is gonna see him? so Abu Bakr is internally taking the process as the Imam and externally the people are following Abu Bakr and for us this is one of the clearest indication this is the public announcement a day and a half before he passes away that Abu Bakr is going to be the one you will take as a leader and after Salatul Dhuhr he was then lifted onto the minbar and this was to be the very last lecture he ever gave in public. This was the very last lecture he ever gave in public. As I said, some scholars say Saturday, others say Sunday. So either a day or a day and a half, a day or two days before he passes away, sallallahu alayhi wa sallam. And of the things that he said in this lecture, he said that he praised the Ansar. He praised the Ansar. And he said, I command you to take care of the Ansar. I command you to take care of the Ansar, for they have been my best advisors. And they have fulfilled the duties that were due upon them. Now this is also very profound because when you're commanding the people to take care of the Ansar, this shows you that the other people, i.e. the Quraysh, will be the ones in charge. This is a very subtle way of saying that. Because he's telling one group to take care of the other group, which automatically shows which group has more status right now. It's the group that's being told to do it. Right? The closer group is told to take care of thee. So, the father tells the son, go take care of the guests. Correct? The father commands the son. Now, I mean, of course, I'm not saying that Astaghfirullah and the Ansar are like far away, but I'm trying to explain. Between the Quraysh and the Ansar, between the Muhajirun and the Ansar, without a doubt, the Muhajirun have a higher status. And this is a subtle way of saying that. But he does so, how does he do so? By praising the Ansar. that I command you to take care of the Ansar they have done their job so they've done their job means he's proud of them and now their promise was to protect the Prophet ﷺ they did it they're not going to be in charge of the Ummah afterwards their promise they've done it so he's praising them and this again indicates your job and your role you did a perfect job now you don't have the next job which is to lead the Ummah and of course this is gonna happen after the death of the Prophet ﷺ one or two have this notion maybe I will be, and we're gonna get to that when we get to it, so he commands them to be good to the Ansar and he commands them to purify the Arabian peninsula from all types of paganism, that he says, get rid of all paganism and all pagans, get them out from Jazirat Al Arab from the land of Arabia and so this was of the final fiqh he commands that he gave of the final fiqh verdicts gave, there should be no idolatry in this land. The land of Arabia is a special land for us. And so we do not allow idols to be worshipped. We do not allow public displays of idols. This is from our fiqh that Jaziratul Arab, you cannot have two religions over there. And that is why to this day, especially the Hijaz in Mecca and Medina, you cannot even enter as we know, except if you are a Muslim. So this is one of the final fiqh commandments that he gave. And he also ordered them that treat the delegations that will come to you with the same hospitality that I have shown to the other delegations. Now all of this, he is telling them what to do after he leaves. But still they're hoping, inshallah it's just a sickness, he'll get better. And his point is, the future converts make sure you treat them the same way that I have treated them. The future people that come to this faith, make sure you have the same level of hospitality to them. And of the last things that he said, and this is narrated by a number of sahaba, that they said the last thing we heard him say is that you should have good thoughts of Allah when you're about to die. This is a hadith. This is a hadith. That none of you should die until you have good thoughts about Allah. So he is telling them something but there is an internal indication that something is going on in his mind as well. But again, they are hoping, inshallah, this is just a hadith. So this is of the final phrases that he said. And the very last phrase that he said in that khutbah, or in that sermon, or in that maw'idah, the very last phrase that he said, الصلاة الصلاة واتقوا الله فيما ملكت أيمانكم This was the last phrase of the last sermon that he gave on his mimbar. On his mimbar. That he's sitting there, and the last thing he tells them, that make sure as-salah here in Arabic there is a missing phrase here what it means is guard the salah protect the salah I'm reminding you of the salah so the last piece of advice that he gives the sahaba before he goes into his house never to walk out again is as-salah, as-salah and fear Allah with regards to the weak of society the oppressed of society the slaves and the servants fear Allah they will have a chance to complain on the day of judgment. So fear Allah about the weakest of society. So all weak of society, especially be careful of them because they might be weak in this dunya, in the next dunya, whoever has done dhulm to them, that will be the weak person. So the last phrase that he said, الصلاة الصلاة واتقوا الله فيما ملكت أيمانكم And most likely this took place Saturday dhuhr. So this is the final salah that he prays in public with the sahaba. And on the next morning on Sunday, the day before he passes away, he asks Aisha, how much money do I have? How much money do I have? And so Aisha finds, you know everybody has pouches, everybody has wallets, whatever. She goes and collects all of them that are in the house. And she pulls out seven silver coins, seven dirhams. Now, silver is extremely cheap, even to this day. And a silver coin is very literally like what we would consider maybe 2-3 dollars, realistically. Absolutely realistically. I mean, to this day, how much is silver? You know, we get a silver dollar. You know, in America there's a silver dollar, we get that, like that. So, this silver is not gold. He has 7 silver coins, very realistically, probably around 20-25 dollars. it's something that wallahi we spend on on a meal for ourselves in a day just one like this this is the entire possession he has on the last day of his life this is his bank account, twenty dollars that's the max that he has in his life, and he holds these seven dirhams in his hand, and he's putting them in one hand and the other, and he says what will I say to Allah, if I meet Allah with these coins what will I say to Allah if I meet Allah with these coins and he gives it back in Aisha's hands and he says go give it to the poor now and he falls unconscious again when he wakes up he says to Aisha have you given it to the poor and it's not on Aisha's priority list she has to take care of her husband her husband is now fainting and sick it's not on her list she says I'll do it, I'll do it and again he faints and again he wakes up have you given it to the poor and he continues to ask throughout of Sunday until she realizes he's not going to be content until I give it. And so she gets rid of everything in the house of money. And we can say quite literally without a shred of exaggeration, our Prophet ﷺ passed away without owning a single penny. Not a single penny was in his possession. And Aisha herself says that when the Prophet ﷺ died, there was nothing in his house of gold and silver. the only thing that was left was some morsels of barley some morsels of barley what we would call wheat basically that's what they would use for wheat they didn't have wheat of our times and she said in a small cup and I would continue using from this cup for a long period of time until it occurred to me that it's never finishing so I then measured it one day how much is in it and then within a short time it finished so Allah was just blessing her until she measured it and then it finished And it is reported that Aisha narrated that when the Prophet ﷺ passed away, he only owned, the only possession he owned was his mule. And he also had an armor. And this armor happened to be with a Yahudi of Medina, who had lent them 30 bushels of basically barley, wheat. He had lent them 30 amounts or quantities of barley. and this was the, you know, when you take a loan, you give collateral. This was being used as collateral by that Yahudi. When we had that 30 bushels of barley and he also had a land that he had given to the poor. He had a waqf that he had given to the poor. That was all the possessions of the Prophet ﷺ. And in fact, the night that the Prophet ﷺ passed away, the very night that Aisha had given all of the money, she ran out of oil for her lamp. And there was nothing in the house to even use for oil. And so she had to borrow an oil, a little bit of oil from their Ansari neighbor lady, a friend of hers. She had to borrow that. Quite literally the house had nothing of value in it. And this was the death of our Prophet ﷺ. Imagine the man who controlled the entire Arabian Peninsula. The man who was getting now the income from Bahrain and Yemen from across the Arabian Peninsula it was coming to him in Medina and he dies and he doesn't have a single penny to his name and on the next day which is the Monday the 12th of Rabi'ul Awal at Fajr time he was too weak to lead them in Salah and he's still on the bed of Aisha and Abu Bakr is leading them in Salah and our Prophet sallallahu alayhi wasallam asked to sit up in his bed. So he sits up in his bed being held and he lifts the curtain because his house has a curtain that separates him from the masjid. He lifts up the curtain and the sahaba have not seen him for two days. And when they saw his face, Anas ibn Malik said, we were about to break our salah in happiness. and the commotion begins in the masjid and Abu Bakr is of course in the front Abu Bakr assumes he's coming so Abu Bakr steps back and turns and looks but of course the Prophet ﷺ is inside his house and he is not coming and he motions to Abu Bakr stay where you are, he's not coming and the last time Anas says the last time we saw the face of the Prophet ﷺ was when he had lifted the curtain This is the Fajr of Monday of the 12th of Rabi'ul-Awwal in the 11th year of the Hijrah. Salatul Fajr. He lifts the curtain and he sees his ummah praying Fajr Salah. And his face was beaming with joy. That smile was the last memory that the sahaba had of our Prophet ﷺ. And what a fitting end. Because again the issue of Salah comes. Again our Prophet ﷺ goes happy. Why is he happy? because he sees his ummah praying fajr in the masjid. He sees his ummah all lined up in rows, all of them praying to Allah subhanahu wa ta'ala, and this is what is making him happy. And wallahi again, over and over again, how can we listen to these incidents and hadith and not be moved to pray? How can we possibly give up our salah when we know the emphasis that our Prophet ﷺ placed on it? And in the early morning, the fever of the Prophet ﷺ increased. And he began to lose, go in and out of consciousness again and again. And Fatima, his daughter, came to visit him. And the Prophet ﷺ had a very strong relationship with Fatima. Every one of us who has a daughter especially, we know that special bond that fathers have with their daughters. But especially our Prophet ﷺ, alayhi wasallam, the bonds that he had with Fatima are truly just amazing, the amount of love, the amount of respect, the books of hadith narrate that every time Fatima would come he would stand up to kiss her and he would put her in the seat he was sitting in, inside of his house that Fatima was the last of his family to be alive everyone had passed away by this point in time, his mother, his father, his uncle, his grandfather, every one of his children have passed away Wallahi all of this we're glossing over But imagine who this man is That Allah Azza wa Jal is testing him With the most painful of tests How painful is it to lose one child Our Prophet ﷺ lost all of them And Fatima is the final one remaining of his children Everybody else has passed away And she sees Fatima sees her father in that pain And she begins to cry And she says How painful is the suffering of my father Oh my father, how painful is your suffering? And the Prophet ﷺ says to Fatima, that oh Fatima, your father will not suffer after today. Your father will not suffer after today. This is it, there's no more suffering after today. And he called Fatima close to her. And he spoke to her something privately and secretly. And she began to cry. She began to cry. And to console her, he then called her again, and he whispered something in her ear. and she smiled and she laughed. She smiled and she laughed. And it is narrated that when she wanted to go out, Aisha said, tell me, what did he tell you? And Fatima said, no, I cannot spill the secret of the Prophet ﷺ. A few months later, when the Prophet ﷺ passed away, Aisha says, now tell me. And she says, now I can tell you. Now it's okay to tell you. When I went to the Prophet ﷺ to visit him, He whispered to me that Jibreel had come to him that year twice for Ramadan. And every year he would come once. And he says, there is no other explanation except that my time has come. So now he's telling Fatima, this is it. There is no other explanation except that my time has come. And so I began to cry. Because obviously the process was about to pass away. And so he then whispered to me, he called me again. and he whispered to me that I will be the first of his family to meet him. I'll be the first person to die of his family to meet him. And of course this is so true because she passed away less than a year. Six months after the death of the Prophet ﷺ, Fatima passed away. You shall be the first of my family to meet me and that you shall be the leader of the women of Jannah. And so she smiled out of joy and happiness. Imagine my dear brothers and sisters being told you're going to die, and being so happy, you're laughing out of happiness. Why? How? Because Fatima didn't care about life, she cared about Rasulullah, she cared about her father. She did not want to live, she wanted to be with her father. And so when she heard she's gonna be without him, she begins to bawl in tears. Then the Prophet ﷺ says, don't worry, you're gonna die, and she laughs. She laughs because she doesn't want to live without our Prophet ﷺ. What type of love is this? that you don't want life. You want Rasulullah ﷺ. And the Prophet ﷺ, his fever increased, his pain increased. And they had put a bucket or a jar of water next to him. And he would put his hand into the bucket and he would wipe his forehead. And it is said that the fever was so hot that Al-Abbas and others, they said, how is the Prophet ﷺ bearing this pain? How can he feel this fever and still be alive? And one of them remarked that the fever of the Prophet ﷺ is like the fever of 10 of us. The fever of the Prophet ﷺ is like the fever of 10 of us. And during this time, the final day, and our Prophet ﷺ is wiping the sweat and he's putting water on his forehead. And he says, أَلَا إِنَّ لِلْمَوْتِ سَكَرَاتٌ Verily, death has its pangs. Even our Prophet ﷺ felt the pangs of death. Do you think me and you will not feel those pangs? even our Prophet ﷺ felt the pangs of death and he kept on saying لا إله إلا الله ألا إن الموت سكرات لا إله إلا الله and he's making dua to Allah اللهم أعني على سكرات الموت oh Allah help me to overcome the pangs of death and so these were of the last phrases he's saying the kalima and he's making dua to Allah to help him and ease him along this transition and eventually the pain becomes so severe that he cannot speak anymore. And this is now Monday morning, he cannot even speak anymore. And his fever is so hot, and his pain is so severe, that he is going in and out of consciousness. And it is at that point in time, that Usama from outside the city comes back in. Because he doesn't want to disobey the Prophet ﷺ. The Prophet ﷺ told him to go. So what is he gonna do now? But now when the situation is so bad, he actually comes back to visit inside the city. To visit the Prophet ﷺ. So Usama was of the very last people who visited him. And our Prophet ﷺ was so sick he could not say anything. And all he could do was point weakly up and to Usama. Point weakly up and to Usama. And the point being that Allah has blessed you or Allah will bless you or I'm making dua for you. So this is his indication that Usama will be successful. I'm making dua for you. In other words, he wants Usama to go. He wants Usama to go. and this will come back in the time of Abu Bakr the first decision they had to make what do we do with Usama? and Abu Bakr says how can I tell him to come back when the Prophet ﷺ told him to go so this is that issue going on here that he's basically saying go and Allah is with you he's making dua with his finger with his finger he's making dua for Usama and when the fever becomes even more difficult Aisha does not know what to do and so she sits cross-legged and she picks the Prophet ﷺ up from his pillow and she puts the Prophet ﷺ on her own shoulder and on her own bosom. Because this is what you do with those whom you love. When we have a loved one who is sick, what do we do? We cradle them, we hold them. Because that physical touch, it is what calms us down and it calms the person down as well. And so Aisha is holding on to the Prophet ﷺ, not knowing what else to do. And she's holding on to him. And this is when her brother, Abdurrahman ibn Abi Bakr, her younger brother, he comes in as well to visit. And Abdurrahman had a miswak that he was using to brush his teeth with. And the Prophet ﷺ weakly looks at the miswak. And of course this is Aisha, she knows the Prophet ﷺ like nobody else. And she says, are you saying you want the miswak? Do you want the miswak? And our Prophet ﷺ motions, he cannot even speak at this time. He motions, yes, I want the miswak. so she gets it from Abdurrahman and she turns it around and she loosens the other side she bites on it and she loosens it and she hands it to the Prophet he's following the sunnah to the very end and he wants to freshen his mouth before meeting Jibreel, before going up he wants to be on his best appearance he wants to even have a good appearance and a good smell to the very end, our Prophet so she gave him the miswak and Aisha says, he held, he held onto it with a vigor that shocked me, that where is this energy coming from and he did miswak as if I have never seen him do it before, meaning the vigor and the enthusiasm towards the very end of his life and then she hands it back to Abdurrahman and slowly but surely then the fever increased and he's going in and out of consciousness and it was at that point in time when our Prophet ﷺ raised his eyes up and he's moving his lips very softly saying something And Aisha leans down in to listen what is the Prophet ﷺ saying. And she says that I heard the Prophet ﷺ say that with the Nabiyeen and the Siddiqeen and the Shuhada and the Salihin. I want to be with the Nabiyeen and the Siddiqeen and the Shuhada and the Salihin. Allahumma gharfir li warhamni wa alhiqni bilrafiq al-a'la. Allahumma gharfir li warhamni wa alhiqni bilrafiq al-a'la. اللهم اغفر لي وارحمني و الحقني بالرفيق الأعلى three times he says oh Allah forgive me oh Allah have mercy on me oh Allah allow me to be with the رفيق الأعلى and then Aisha says the last thing that came from his mouth is الرفيق الأعلى and that was when our Prophet صلى الله عليه وسلم left this world what does الرفيق الأعلى mean some of the scholars have said الرفيق الأعلى means the company of the نبيين and the highest but there is another opinion that I seem to find more plausible or more and there are both opinions that are valid by the way الرفيق الأعلى is none other than Allah عز و جل Himself الرفيق الأعلى is none other than Allah Himself and he is saying I want to be in the company of الأعلى and الأعلى is one of the names of Allah I want to be with you O Allah now both meanings are overlapping because being with the Nabi and Sadiqeen, you are over there. But here, Allah knows best. The reference is, I want to be with you, O Allah. And Aisha says, at that time I remembered a hadith of the Prophet ﷺ. She's literally cradling our Prophet ﷺ in her hands. And she says, at that time I remembered that the Prophet ﷺ had once told me in our marriage that never does the angel of death come to a Prophet except that he asks the Prophet, can I take your soul or not? There's a question. And the Prophet has to agree, then his soul is taken. So when I heard, I knew that he had chosen Allah over us. And that's when it hit her, that indeed the Prophet ﷺ was gone. And he passed away slightly after the Dhuhr Salah, on a Monday, on the 12th, the Rabi'ul Awwal, in the 11th year of the Hijrah. And Fatima was right next door, and she comes rushing in. And she says, يَا أَبَتَاهُ أَجَابَ رَبًّا دَعَاهُ يَا أَبَتَاهُ مِنْ جَنَّةِ الْفِرْضَوْسِ مَأْوَاهُ يَا أَبَتَاهُ إِلَىٰ جِبْرِيلِ نَنْعَاهُ O my father, Ya Abata, you have answered the call of your Lord. O my father, you are going to end up in Jannatul Firdaus. O my father, who can we give the news of your death? Who can we get consolation from other than Jibreel? We give the news of your death to Jibreel himself. And Aisha would say, that of the greatest blessings that Allah gave me was that the Prophet ﷺ died in my house, on my day, between my neck and my chest, with my saliva in his mouth. Because remember of the miswak, she had softened it, and then she had given it in the mouth of the Prophet ﷺ. And the news spread across the city. and the people did not know what to do. The books of Sira mentioned that the sahaba, I mean we would say in English like headless chickens, the sahaba were completely, just some of them they sat down, others were in a daze, others did not know what to do. And in that chaos, and wallahi brothers and sisters, when we lose a loved one, we go into shock. Imagine the sahaba are losing the one person, they cannot imagine life without him. And it is in that daze, that Umar was the senior most person in the masjid. Why? because when the Prophet ﷺ lifted the curtain and they saw him smile, everybody felt he's feeling better. And Abu Bakr had not gone to his own wife and children for a week. He's camping in the masjid. He has not gone home for a week. So when he sees the smile, he tells Aisha, I'm going home. He hasn't gone for a week. I'm going home thinking the situation is better. And it so happened that Abu Bakr therefore was not next to the masjid. Abu Bakr was further away in the city in his home and the senior most sahabi in the masjid was none other than Umar ibn al-Khattab. And the rumors began to spread that the Prophet ﷺ has passed away. And Umar ibn al-Khattab then could not think straight. Out of love, he lost his sense of what is going on. And it is said that he started screaming in the masjid that these are the munafiqun that are spreading these lies. Whoever says the Prophet ﷺ has passed away, I shall chop his neck off I am going to chop his neck off I don't want to hear anybody tell me that the Prophet ﷺ has died in your emotional shock you reject the news it's not possible, he's not going to die Musa went to Allah for 40 days this is our Prophet ﷺ as well going to Allah he's gonna come back, don't worry he's gonna come back and he said anybody who says otherwise has my sword to deal with everybody's terrified, Umar is now screaming in the masjid they're confused what to do Abu Bakr hears the news he rides his horse, gallops, comes back to the masjid and he doesn't even enter the masjid he goes straight to his daughter's house because that's, he wants to see and this shows us the intelligence of Abu Bakr the wisdom of Abu Bakr Abu Bakr rushes back to his daughter's house and there he finds the body of our Prophet ﷺ covered up completely and he lifts the cover from the face of the Prophet ﷺ. And he begins to cry. And he kisses the Prophet ﷺ on the forehead. And he said, how I would give my mother and father for you, Ya Rasulallah. I wish I could get everything to get you back. How I could give my mother and father for you. Fidaka abi wa ummi. I'll give anything, Ya Rasulallah. Fidaka abi wa ummi. And then he says, Allah has spoken the truth. You shall taste death but once. and this is your death, Ya Rasulallah. طِبْتَ حَيًّا وَمَيِّتًا Ya Rasulallah. How beautiful are you in life and in death, O Messenger of Allah. How beautiful are you in life and in death, O Messenger of Allah. طِبْتَ حَيًّا وَمَيِّتًا Ya Rasulallah. And he hears the commotion in the masjid, so he exits from the house of Aisha. And the sahaba are all sitting there, confused, dazed. And Umar is the one walking around, almost as if he is brandishing his sword. He doesn't actually have his sword. it's as if he's brandishing his sword nobody should say anything he doesn't want to hear it that the Prophet ﷺ is dead and that is when Abu Bakr says O Umar, sit down the one person who has the audacity to tell Umar the courage to tell Umar sit down but even then Umar does not sit down he just stares at Abu Bakr not registering this is shock not registering O Umar, sit down and he does not sit down so when he doesn't sit down Abu Bakr rises the mimbar and he does not rise to the top, subhanallah. Can you see even from now, his love is beyond bounds. Nobody ever stood on the top of the mimbar of the Prophet ﷺ, ever again. Nobody. From the day he passed away, up until that mimbar finished its use, they all gave the khutbah at the bottom step. They never even had the audacity to climb to the top. Even now, when the Prophet ﷺ has just passed away, Abu Bakr is conscious, I cannot stand in his place. I cannot go to the top. So he stands on the lower level, and he praises Allah subhanahu wa ta'ala, and he says that ever famous line, that wallahi shows us the knowledge and the wisdom of Abu Bakr over all of the other sahaba. And he says that, verily, whoever used to worship Muhammad sallallahu alayhi wasallam, then let him know that Muhammad sallallahu alayhi wasallam has died. and whoever used to worship Allah subhanahu wa ta'ala, فَإِنَّ اللَّهَ تَعَالَى حَيٌّ لَا يَمُوتُ Allah is Al-Hayy who never dies. And then he recited the verse of Ali Imran, وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُولُ أَفَإِن مَاتَ أَوْ قُتِلْ إِنْ قَلَبْتُمْ عَلَىٰ آقَابِكُمْ When he dies or is killed, are you gonna turn back? Are you gonna leave Islam now that he's dead? And this is when Umar ibn al-Khattab, he says, he collapsed to the floor. This is when it hits him. This man Umar, the giant, the mountain Umar. Umar whom everybody was terrified of. Umar, the one who when he wanted to do hijrah from Mecca, what did he do? When everybody was slinking away at night, scared of the Quraysh, Umar marches to the Kaaba and says, I am making hijrah to Medina. Anybody who wants his mother to cry for him, meet me outside the valley right now. And in front of all of their eyes he marches out. This is Umar, this mountain of a man, when it finally strikes him that the Prophet ﷺ is gone, he collapses straight to the floor. Completely, he cannot, he cannot even stand on his own feet. And he says, it was as if I heard the verse for the very first time. And so, the news began to spread that indeed that is the case that our Prophet ﷺ has passed away. And so many, so many beautiful poems were written. I'm gonna come back to exactly what happened. So many beautiful poems were written. These are called ratha. And ratha is a genre of poetry that deals with talking about those who have gone on and praising them. And so much has been narrated by Ibn Hisham. And I really had to quote for you just one beautiful poem from none other than Hassan Ibn Thabit. The poet of the Prophet ﷺ. The greatest poet of early Islam. He has a number of poems at the death of the Prophet ﷺ. And this is one of them that's extremely beautiful. And unfortunately, it's obviously not been translated professionally. So I'll just translate it in my own words. He says, مَا بَالُ عَيْنِكَ لَا تَنَامُ كَأَنَّمَا كُحِلَتْ مَآقِيهَا كَكُحْلِ الْأَرْمَدِ Why is it that my eyes cannot go to sleep? My eyes cannot go to sleep. It is as if the places of crying, the rivers of crying have become permanent as dark as the kuhl that you apply. So he is saying that my tears have come so much that they have formed permanent channels on my cheeks. jaza'an ala al-mahdiy asbaha thawiyan ya khaira man wati'al hasa la tab'udi that this is because of my loss my sadness at the one who has gone on the mahdi the one who was the rightly guided one oh the best human being who has ever walked on the face of this earth wajhi yaqiqa turbu lahfi laytani ghuyyibtu qablaka fil baqi'il gharkadi how I would give my own face to save yours how I wish I was buried in Baqi' before they buried you. How I wish I wasn't here to hear this news. How I wish I wasn't here to hear this news. بِأَبِي وَأُمِّي مَنْ شَهِدْتُ وَفَاتُهُ فِي يَوْمِ الْإِثْنَيْنِ النَّبِيُّ الْمُهْتَدِي My mother and father be given for you. Whose death did I see? Whose death did I see on that Monday? None other than the Nabi who is rightly guided. فَظِلْتُ بَعْدَ وَفَاتِهِ مُتَبَلِّدًا As soon as he passed away For the rest of that time I stayed after his death Confused, grief stricken Woe to me how I wish I was never born Woe to me how I wish I was never born To suffer this pain Am I supposed to live in Medina when you're not here? how can I live in Medina when you're not here oh woe to me why didn't somebody just give me poison so I don't have to live this day he's now talking so many times I can't bear this do you expect me to live in Medina and you are not here why am I still alive why aren't I in بَقِيعَ الْغَرْقَدِ أَوْ حَلَّ أَمْرُ اللَّهِ فِينَا عَاجِلًا فِي رَوْحَةٍ مِنْ يَوْمِنَا أَوْ فِي غَدِي فَتَقُومَ سَاعَتُنَا فَنَلْقَى طَيِّبًا مَحْضًا ضَرَائِبُهُ كَرِيمًا الْمُحْتَدِي Or why doesn't Allah's end come, meaning Yawm al-Qiyamah? Why can't we just have Yawm al-Qiyamah today or tomorrow so that the Sa'a comes immediately so that I can finally meet the one whose characteristic was nothing other than generosity. I can't wait for this long. O Allah, let the day of judgment come so that I can meet the Prophet ﷺ. يَا بِكْرَ آمِنَةَ الْمُبَارَكِ بِكْرُهَا وَلَتَّهُ مُحْصَنَةً بِسَعْدِ الْأَسْعُدِ O beautiful child of Aminah. O son of Aminah. Of course, Aminah, the mother of the Prophet ﷺ. The one that you gave birth to. The one that was the best of all. The one that was the purest of the pure. نُورًا أَضَاءَ عَلَى الْبَرِيَّةِ كُلِّهَا مَنْ يُهْدَ لِنُورِ الْمُبَارَكِ يَهْتَدِي the Prophet ﷺ was a light for this whole world whoever took that light would indeed be rightly guided and blessed يَا رَبَّ فَاجْمَعْنَا مَعًا وَنَبِيَّنَا فِي جَنَّاتٍ تُثْنِعُيُونَ الْحُسَّدِ O Allah, combine me with the Prophet ﷺ in Jannat that are so beautiful that even the eyes of the jealous people will be averted away فِي جَنَّةِ الْفِرْدَوْسِ فَاكْتُبْهَا لَنَا and reunite me with the Prophet ﷺ in Jannatul Firdaus يَا ذَا الْجَلَالِ وَذَا الْعُلَى وَالسُّؤْدَدِ O Allah, the Majestic, the Mighty وَاللَّهِ أَسْمَعُ مَا بَقِيتُ بِهَالِكِنْ إِلَّا بَكِيتُ عَلَى النَّبِيِّ مُحَمَّدٍ I swear by Allah, as long as I live I shall not cry for any person who has died except for the one who died except for the crying that I have done for النبي المحمد nobody's death is of concern to me now now that the Prophet ﷺ is gone there's no need for me to cry anymore يَا وَيْحَىٰ أَنصَارِ النَّبِيِّ وَرَحْطِهِ بَعْدَ الْمُغَيَّبِ فِي سَوَاءِ الْمَلْحَدِ woe to us the Ansar of the Prophet ﷺ and his companions woe to us after he has been buried in the grave how are we going to live ضَاقَتِ الْبِلْأَنصَارِ الْبِلَادُ the whole land has become tight for the Ansar فَأَصْبَحَتْ سُوْدًا وُجُوهُهُمُ كَلَوْنِ الْبِلَادُ their faces have become darkened like the which is the that is applied and then he concludes we were the ones who gave birth to him and yet we ended up having his what does he mean we were the ones who gave birth to him because the great great grandmother of the procession was from remember remember the great great grandmother of the procession was from so he's saying we were the ones who gave birth to him and yet his qabr ends up being amongst us وَفُضُولُ نِعْمَتِهِ بِنَا لَمْ يُجْحَدِ and the blessings that he showed us nobody can deny وَاللَّهُ أَكْرَمَنَا بِهِ وَهَدَى بِهِ أَنصَارَهُ فِي كُلِّ سَاعَةٍ مَشْهَدِ Allah blessed us with him and guided us through him at every point in time صَلَّ الْإِلَهُ وَمَنْ يَحُفَّ بِعَرْشِهِ وَالطَّيِّبُونَ عَلَّ الْمُبَارَكِ أَحْمَدِ may Allah have salat and salam upon him and the angels around his throne upon the Mubarak, the one who is Ahmed. And there are many other poems as well. But Hassan ibn Thabit, I think, was a very beautiful one. And of course, as well, Abu Bakr gave poetry and other Sahaba as well gave their poems. Now we have to also quickly talk about what exactly happened with regards to the funeral rites of the Prophet ﷺ. That the next day, they gathered together asking, how are we going to wash the Prophet ﷺ? This is taking place on a Tuesday. So on Tuesday, they gather together. Who is they? The people that are gonna wash the body. Who's gonna wash the body? The immediate family. So the immediate family is Al-Abbas and his two sons, Al-Fadl and Qutham. Abdullah by the way is too young. Abdullah ibn Abbas is too young at this time. And Al-Fadl and Qutham are older. So Abbas, Al-Fadl and Qutham and Ali ibn Abi Talib and some say as well, Safina, the freed slave of the Prophet, the household servant who was freed by the Prophet ﷺ, the Prophet ﷺ did not have any slaves he freed all of them as you know but they remained on because they loved him so much he freed all of them but they remained on so one of them was Safina who was there to this time so they say these were the people that gathered and they began to talk how are we going to do ghusl because when you do ghusl what must you do take the clothes off how are we going to do this and they're wondering and it is said as they're wondering the books of hadith mention all of them fell asleep and they heard a voice but they couldn't see who it was that said wash him with his clothes on and they awoke and they all remembered the voice it was angel Jibreel wash him with his clothes on and so they washed him with his clothes on because that is befitting of our prophet sallallahu alayhi wasallam and he was shrouded in three white garments from the land of Suhul, which is one of the cities of Yemen that was well known for good garments. So they had three white garments from Suhul and they shrouded him in those and they did not put any qamis or any turban. They had nothing other than the three shrouds. And then the question came, where should we bury the Prophet ﷺ? and a number of them had different suggestions some said baqi' some said under the minbar some said that where he used to pray in the masjid until finally Abu Bakr said no I remember hearing from the Prophet ﷺ one time I remember hearing that he told me that Allah Azza wa Jal never takes the soul of a prophet except at the place where he wants to be buried where Allah wants him to be buried so all the prophets were buried where they died. So when they heard this hadith, khalas, end of story, no more discussion. So he was buried under his bed basically. Of course he didn't have a bed, he had a small mattress type of thing that was picked up and the grave was dug right there and he was buried inside that grave and before the burial obviously people prayed over him and because there was no khalifa and we're not going to talk about that issue today about how Abu Bakr was chosen because there was no person in charge Who could lead the salah? Nobody. And so, they all prayed individually. The entire city of Medina and the surrounding tribes, tens of thousands of people walked in, flooded Medina. And all of Tuesday and all of Wednesday, two full days, they kept on coming in, one by one. And each group coming in, the men came, and the women came, and the children came, and every group came. and they prayed their salah individually in the room of Aisha. They didn't have any jama'ah for the Prophet ﷺ. And he was then buried on a Wednesday evening. On the evening of Wednesday. He passed away after dhuhr on Monday and he was buried on the evening of Wednesday in the very spot that he had passed away in, in the house of Aisha. And when Fatima entered the room again and she saw the grave where the bed used to be. And Anas ibn Malik was there and Anas was the servant of the Prophet ﷺ, the volunteer servant, remember? And she said to Anas that, how could your souls have allowed you to throw sand upon the Prophet ﷺ? كيف طابت لكم أنفسكم? How could you have done this? Now of course, she's a daughter, she's being a little bit harsh and she has every right to be harsh, but how could you have done this? To throw sand onto the body of the Prophet ﷺ. And it was none other than Anas ibn Malik who said many years later that the day that the Prophet ﷺ entered Medina was the brightest day of our lives. And the day that he was buried was the darkest day of our lives. The day he was buried was the darkest day of our lives. And in one hadith or one narration of Anas ibn Malik as reported by Al-Bayhaq in his Dala'il, he said, After we buried the Prophet ﷺ, Medina became dark for us. It was as if we could not see each other. And if one of us were to extend his hand, we could not see it. Now this is not a physical darkness. This is a darkness of depression. It's a darkness of complete shock. He's saying, if I were to extend my hand, I could not see it. And by the time we finished burying him, we could not recognize our own selves. In other words, what he's trying to say is, we felt so empty. We didn't know who we were. we felt so empty we did not know who we were and one of these days that he was sick and with these hadith I want to conclude on one of these days that he was sick it is reported as Aisha herself narrated that our Prophet ﷺ said to the ummah so this is one of the final hadith that he is saying and this hadith is in Ibn Majah and it is an authentic hadith and it is a very interesting hadith it is one of the final hadith that he said this hadith says O people whoever amongst my ummah suffers a calamity let him take consolation for that calamity your calamity that you had from the calamity from the musiba that befell him because of me for there is no musiba that anybody shall experience that is greater than the musiba he shall experience because of me what does this cryptic hadith mean? it means the biggest calamity that ever afflicted the ummah was the death of the prophet sallallahu alayhi wa sallam this is the biggest disaster think about it you have a nabi in your ranks you have a rasool in your ranks and all of a sudden he is gone how will you know what to do? who will be in charge? who will tell you halal and haram? who will guide the way? who will you turn to for comfort? Who, who, who? Nobody. There is no calamity greater than the calamity of losing the Prophet ﷺ. And that is what he is saying. That anytime something happens in one of your lives, think about the death of the Prophet ﷺ and the fact that Allah protected the ummah. Still the ummah went on. Take consolation from the death of the Prophet ﷺ that your calamity is nothing compared to the calamity of the ummah losing the Prophet Muhammad sallallahu alayhi wasallam no musibah compares with the musibah of losing the Prophet sallallahu alayhi wasallam the final hadith my dear brothers and sisters as we wind down these 101 lectures and episodes of the seerah the final hadith that I want to conclude with is a hadith that is optimistic for us and also scary, it is optimistic if we act upon it and it is scary that if we do not act upon it The final hadith that I conclude with is one of my favorite hadith. And it is a hadith that I have always reminded myself of so many times when I'm doing this research and I'm doing this seerah of the Prophet ﷺ. That our Prophet ﷺ said that, وَذِتْتُ لَوْ أَنِّي أَلْقَى إِخْوَانِي How I wish that I could meet my ikhwan, my brethren. How I wish I could see them. so the sahaba were shocked, they said Ya Rasulullah, are we not your brethren? are we not your ikhwan? and he said, la antum ashabi, no you are my ashab you are not my ikhwan you are my companions you are not my brethren my brethren my ikhwan will be those who come after you and they have never seen me and they still believe in me. Without ever having seen me, they still believe in me. And one of them would wish to give up all of his wealth and all of his family and children if he could just see me once. So our Prophet ﷺ is saying, I wanna see that group of people. That's the group I wanna see. The group that they've never seen me, They've never met me, they've still believed in me. And they love me so much, that they would give up their wealth and their families, just to see me once. That's the group I want to see. He was eager to meet, can I even dare say us? Can I say us? Because would we give up our wealth and our family? Would we change our lifestyles for the Prophet ﷺ? Do we really love him that much? For one ru'yah, for one time to see him. Really would we do that? Ask yourselves. Don't just a theoretical, think about it. Would you really love the Prophet ﷺ that much? That group he is saying, that's the group I wanna see. Those are my ikhwan. They love me without ever having seen me. Ya Rasulallah, we love you even though we have never seen you. Ya Rasulallah, you are our qudwa, you are our imam, you are our saviour that Allah Azzawajal has sent. Without you we are nothing, Ya Rasulallah. Without you you are nothing, we are nothing. Fidaka abi wa ummi, may my mother and father be given in ransom for you. Our dua and our goal, our hope. Wallahi ya Rabbi, my brothers and sisters in Islam, the Prophet ﷺ indeed has gone. We weren't given that honor. We weren't deserving of that honor. That was the sahaba. Allah chose them. But there's still some hope for us. There's a glimmer of hope. What is that hope? That hope is if we really and truly love him. A genuine love. He might not be with us, but what is with us? His sunnah is with us. His sunnah is with us. His seerah is with us. His actions are with us. We read them, we study them. If we truly love him, let us follow that sunnah. Let us embody who he was. Let us demonstrate that his rahmah lil alameen. And if we do so, then perhaps our Prophet shallallahu alaihi wasallam will be excited to see us as well. Perhaps we will be raised to the level of his ikhwan if we truly have that desire to see him. Here we come to this conclusion after five years of this meager research, after 101 episodes that we have done, we have talked about nothing other than this one man. We've talked about nothing other than the blessings of this human being, the greatest human to ever walk the face of this earth. This is a man that Allah chose from the entire creation. And He blessed me and you from making us of His ummah. We thank Allah. We are from the ummah of the Prophet sallallahu alayhi wasallam. And we ask Allah subhanahu wa ta'ala to allow us to see him on the day of judgment. To seek protection from him on the day of judgment. We want to go to him physically. We want the Prophet ﷺ to invite us on the day of judgment. O Allah, if you know that we love your messenger, then allow us to be of those who drink from his fountain on that day. Whom the Prophet ﷺ sees and recognizes. Whom the Prophet ﷺ loves and wants to be with. O Allah, make us from his ummah. O Allah, allow us to be with him physically on that day. O Allah, allow us to be amongst those whom the Prophet ﷺ feeds with his own blessed hand from the haud, from the kawthar on that day. O Allah, make us of those whom the Prophet ﷺ makes shafa'ah for. O Allah, make us from his ummah that he makes shafa'ah for. O Allah, make us from his ummah that he makes shafa'ah for. O Allah, grant us the genuine love of the Prophet ﷺ so that we can be with those whom we love. O Allah, we ask that any shortcomings that we have we ask that any evil that we have we ask that any sins that we have that they be drowned in our love for the Prophet صلى الله عليه وسلم O Allah, because of our love for the Prophet صلى الله عليه وسلم forgive us O Allah, make us of those who follow his sunnah who practice his sunnah who show the reality of his sunnah in this life O Allah, we ask you through the sunnah through the love of the Prophet صلى الله عليه وسلم that we have We ask you to raise us to be genuinely from his ummah. O Allah, make us amongst those who are with the Prophet ﷺ in Jannatul Firdausul A'la. My dear brothers and sisters, we might have come to the conclusion of our series of the seerah, but indeed the seerah lives on, the sunnah lives on, the Prophet ﷺ's example lives on. We might come to the end of our lectures, but our study never finishes. our study never finishes one series of lectures might finish but we keep on going back we keep on studying we keep on benefiting because the more we study the Prophet ﷺ the more our Iman rises my dear brothers and sisters as I come to this conclusion of this series and on a personal note that subhanallah I am very humbled and thankful to Allah subhanahu wa ta'ala that he has allowed me to do this job of doing so many lectures. And wallahi, this is nothing compared to what our Prophet ﷺ deserves. But I hope and I genuinely pray that Allah ﷻ accepts it of me. رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ وَتُبْعْ لَيْنَا إِنَّكَ أَنْتَ تَوَّابُ الرَّحِيمُ If there's any good that has come out of this entire series, then know that this is from Allah ﷻ wanting to show the honor and the izzah of the Prophet ﷺ that Allah has blessed this completely وَلَا حَوْلَ وَلَا قُوَةً إِلَّا بِاللَّهِ if there's any wrong, any mistake and there is no doubt that mistakes have been done the amount of research I have over 170 hours of seerah material online and I'm one human being there is no doubt that there will be mistakes whether it's a slip of the tongue whether a wrong name or a wrong year or maybe even another mistake or I use a weak source there is no doubt that there must be some mistakes because perfection is only for Allah subhanahu wa ta'ala. So if there's any mistake that has taken place, I ask that Allah subhanahu wa ta'ala forgives that mistake and it was completely from me and from the whisperings of shaitan. And for me brothers and sisters, and I say this with all humility, that Allah knows the amount of effort I have put in and it is my goal and my desire and I ask Allah to bless it in this manner that this series becomes the most comprehensive and the most detailed analysis of the seerah in the English language for many generations to come. This is my goal. It is my sincere desire. And I pray that Allah Azza wa Jal accepts it because it is something that I feel, the seerah is something that I feel, if anybody hears it, Muslim or non-Muslim, and especially in this era of non-Muslims making fun of our Prophet ﷺ and doing what not, if they listen to his seerah, and they see who this man really was, and that was one of my desires, to defend the honor of the Prophet ﷺ, that nobody can possibly hate this man if he knows who he truly is. So I pray and I hope that anything that I have done, you can also help in doing this by whatever, by spreading it, by making dua that Allah Azza wa Jal blesses it, and any mistakes that have happened are from myself and from shaitan, and Allah and His Messenger are free from this. May Allah subhanahu wa ta'ala accept this humble and noble, may Allah Azza wa Jal accept this humble effort and make it noble, and make it sincerely for His cause. وآخر دعوانا الحمد لله رب العالمين وصلى الله وسلم وبركة عبد محمد وآله وصحبه أجمعين before we conclude so inshallah after we pray there's some refreshments and what not afterwards because this is the first time that I have finished the seerah and for me this is a very momentous occasion, it's a very momentous occasion for me personally and again on a personal note and I'm not trying to but just I want to tell you how I feel right now that for me I've been teaching the seerah for 10 years non-stop, non-stop 10 years I've been teaching and to come to the end finally in a manner that is so thorough for me personally I am very humbled and I feel that this is something that I can inshaAllah inshaAllah I hope that Allah puts this in my mizan and by complete coincidence actually I'm actually turning 40 in a few days, complete coincidence so for me this is like my decade of my 30s was like spent in this project of the seerah and I'm very happy that I could not think of a better thing to spend my time on literally 10 years have gone by without exaggeration since I came back from Medina this has been my main focus is to spread the seerah and alhamdulillah now I'm coming to the end and quite literally in a few days I'm now hitting the big hallmark of the midlife careers that happened So I feel that inshallah this was a decade that I ask Allah, Allah accepts this from me and causes this to whatever in the English language at least become a resource and a reference for the people who speak English. And of course this is not the final because nobody finishes the seerah. It's infinite. Nobody, people will come after and do a better job, no doubt. But I wanted my seerah to have two things. Number one, academic rigorous excellence. we go back to the original sources give you details you've never heard of and number two, relevance to modern society these two have always been my ultimate goal that going back to all of the sources and this is something that inshallah you have noticed in me I go back to the sources and do that and then not just that but to analyze it not just to quote but to make it relevant how can it improve me and my life in this land, in this time, in this place and of course the second point always changes so a hundred years from now somebody else has to come and do the seerah for that society nobody can ever finish the seerah but my goal at least for this era for this generation inshallah to make it as relevant as possible especially for our youth who don't have access to those classical books they're not gonna read the massive encyclopedias so to summarize it and it is a summary by the way I've said this a number of times it's a comprehensive and advanced summary I would say this is intermediate to high advanced but it is not complete obviously if you want to go beyond this then it's a whole different level of going into each riwayah and where it's found but I do feel confident to say that in the English language inshallah ta'ala as of yet there is nothing that I know of that is to this level and I ask Allah accepts this from me I also ask Allah to bless all of those who helped throughout these many years that I've done it first and foremost obviously my wife and my family, they have suffered immensely from me being in my room throughout the day and night with the door closed or what not and not helping out, this is definitely without the blessings of Allah and then their support wallahi nothing can be done having a good spouse and a good partner without that there's nothing you can do so alhamdulillah may Allah bless them immensely and reward their sacrifices, my children even today so many times my little daughter comes up for her things and when I'm sorry I'm busy I can't do it right now, I can't even play with her because I'm preparing this and that's painful. Every father knows this. But I ask Allah Azza wa Jal accepts from them. And I also like to thank Memphis Islamic Center, the MIC, for hosting this. We have, alhamdulillah, the videos that are being broadcast on MIC and being recorded on MIC premises. That alhamdulillah, millions of people have seen this. And this is something all of you in Memphis know, alhamdulillah, that MIC's videos are broadcast in international satellite stations from India to the Middle East to the Caribbean. When I went, they had a satellite on the MIC's channel. They were taking that. So alhamdulillah, these videos that are being recorded are actually being broadcast quite literally around the globe. And mashallah, we have a team of volunteers that have done a great job. You know, brother Danish and brother Hasnain as well and brother Zain and all of the other brothers, brother Mustafa, all of them that I haven't mentioned as well. They've done a great job volunteering to make sure that this is done. Alhamdulillah we've also had a great crowd here MashaAllah Tabarakallah we've had the note taker who has insisted I don't mention his name so I'm not going to mention his name we have all of the other people when I go places people ask me who is so and so who is so and so so the note taker is one of them the flyer distributors and others so they know there are people behind the scenes they don't know their names realize that they also have a huge role may Allah Azawajal accept from all of them and may Allah Azawajal as he has gathered us here today for the love of the Prophet ﷺ. May he also gather us with him physically in Jannatul Firdausul A'la. And with that, I will conclude.

Seerah of Prophet Muhammad 5 ~ Genealogy & Year of the Elephant ~ Dr

Today will be as we said a rehash of one of the first episodes of the seerah and that is the genealogy of the Prophet ﷺ. And we began by talking about really the entire Arab race, because this is how the books of Sira began. Who exactly are the Arabs? And there are many theories, and the fact of the matter is that there is nothing that is quote-unquote scientific. These are all legends that the Arabs have basically transferred down generation to generation, and this is the standard narrative. The standard narrative goes that the Arabs can be divided into two broad categories The first of them are the extinct Arabs Al-Arab al-ba'idah, they're gone The extinct Arabs And these are also called the ancient Arabs And these are the earliest civilizations known in the land of Arabia The earliest human civilizations known And the Quran mentions some of them such as Thamud and Ad. And there were other tribes as well. And so these civilizations, they no longer exist obviously. And their progeny, according to the majority and dominant opinion, and we'll come to another opinion, has been completely exterminated. That Allah subhanahu wa ta'ala basically exterminated all of them. And these civilizations flourished five to six thousand years ago. I.e. from the earliest dawn of the recorded civilization. And some of them were destroyed by Allah subhanahu wa ta'ala, such as Ad and Thamud. And others were forced to evacuate or wiped out by war. So the point is these are called the ancient Arabs. And they're simply in the textbooks of history. The second group of Arabs are called the remaining Arabs, al-Arabal Baqiyah, those who remained. So we have the extinct Arabs, the ancient, then we have the remaining Arabs, al-Arabal Baqiyah. And these Arabs are divided into two categories. Okay? So these Arabs are divided into two categories. The first of these are the Al-Arab Al-Aribah. Or if you want to be in English, the pure Arabs. The Arabs who were pure Arabs. And the second Al-Arab Al-Musta'ribah. The Arabs who became Arab. The Arabs who learned the Arabic language. So far so clear. So you have the original Arab, Al-Arab Al-Ariba. Then you have the Arabs who became Arab, the Arabs who took the Arabic language, Al-Arab Al-Musta'riba. And there are two figures that are, legend says, are the founders of each of these. These two figures are not brothers, obviously. They're two separate categories. The first of them, Al-Arab Al-Ariba, they say they are, primarily they say this is Qahtan. Or some say his son, Ya'rub. And from that they say we get Arab. Ya'rub, those who were the descendants of Ya'rub They became Arab And they say Ya'rub was the first who spoke The beginning of Arabic So they say Ya'rub spoke a language They called it Ya'rub And his basically people were called Arabi from this person Ya'rub the son of Qahtan And they're also called Qahtani Arabs So his father is Qahtan So they say this is Qahtani Arabs And these Arabs primarily were Found in southern Parts of Arabia such as the ancient Yemeni civilizations. The ancient civilizations of Yemen. Who is Qahtan? Qahtan was one of the descendants of Sam. Who is Sam? Sam is the son of Nuh. And from Sam we get the English term Semite. Semite. So from Sam we get these people are Semites. Now common legend, biblical and even Quranic. And even Hadith. There is a Hadith that some scholars have said is authentic. Some have said is not authentic. there's a hadith in Tirmidhi our Prophet ﷺ said Sam is the father of the Arabs and Yafith is the father of the Romans and Ham is the father of the Africans this hadith is in Tirmidhi and legend even the Bible has the exact same thing that Noah had basically eventually there were three sons and these three sons from them all of the races came Sam, Yafith and Ham And Sam is the father of the Semite people Yafis is the father of the Romans And Ham is the father of the Africans And this is the standard biblical narrative And it is also the standard Islamic narrative as well Of course, modern science does not accept any of this Because they have their own theories Having said that by the way Modern science does say that the Semite people have a certain gene So there is some evidence But obviously modern science does not hold this to be true So Qahtan is one of the Semites. And of course, Ibrahim is also one of the Semites eventually. Ibrahim and Qahtan are both descendants of Sam. Qahtan and Ibrahim are not brothers or contemporaries. We don't know when Qahtan lived. But Qahtan's ancestor, Ibrahim's ancestor are both Sam. And therefore both Ibrahim and Qahtan are Semites. However, of course, the lineage of Ibrahim we consider more pure. our processing came from that in that sense, meaning the sense of Ibrahim alayhi salam, now some people say that this man Qahtan was actually one of the descendants of the ancient Arabs, al-Arabal ba'ida so he wasn't just a total stranger wandering in, but rather that some ancient Arabs remained and one of these people was Qahtan and he flourished at a time and a place, we have no idea anything really about him, other than southern Yemen basically and that his children were called the pure Arabs because his son is the founder let's say of the Arabic language so Ya'rub is the founder of the Arabic language now as I said we do not know when Qahtan flourished by the way Imam Al-Tabari said that Sam has two different branches one of them goes to Ibrahim and another goes to Qahtan and other people say other scholars say that Qahtan is of the descendants of Hud alayhi salam. Hud, and of course Hud also is one of the ancient Arab al-Ariba. But the point is we don't know when he lived. And most likely Qahtan was predating Adnan by many centuries. Who is Adnan? That's the second category of Arabs. And these are the Arabs al-Musta'riba. The Arabs who became Arab. Okay, so once again, two large groups. The Qahtani Arabs and the Adnani Arabs And all the Arabs are familiar with these two big branches These are the two mother branches The Qahtanis are those who lived in Arabia From the ancient times After the destruction of the first Arabs Clear? Very ancient times but not from the earliest times That's Al-Arab Al-Baida So then who are the Arabicized Arabs? The Adnani Arabs These Arabs are of the descendants of Ismail one of the descendants of Ismail Allah knows how many generations down his name was Adnan and Adnan obviously where does his lineage come from it goes back to Ismail the son of Ibrahim and where was Ibrahim living in Arabia no where was Ibrahim living Iraq and Sham Iraq and Sham and Palestine now right Ibrahim is from up there so they say therefore that these Arabs Adnan basically are musta'ribah. They acquired the Arabic language because Ibrahim was not speaking Arabic. He was speaking ancient Semitic language which is the mother of Hebrew and Arabic. Some language that is neither Arabic nor Hebrew. It's some ancient Semitic language. However, most likely it is closer to Hebrew than it is to Arabic. Most likely, this language that Ibrahim spoke is closer to ancient Hebrew than it is to Arabic. So where did Arabic come from? The Qahtani Arabs. Okay? And so when the descendants of Ismail basically lived in the Arabian Peninsula, they obviously had to adopt and take in the Arabic language. Now obviously human linguistics and knowledge tells us that they must have added to the language as well. Every time a civilization comes, you also add to the language. So the Adnani Arabs, and who is Adnan? One descendant of Ismail. How many people between Adnan and Ismail will come to that? But very simplistically we do not know And Adnan is a direct ascendant of our Prophet Muhammad Sallallahu Alaihi Wasallam So our Prophet Sallallahu Alaihi Wasallam is an Adnani Arab Not a Qahtani He is an Adnan He has to be Adnani Because Adnan is of the sons of Ismail Alayhi Salaam And our Prophet Sallallahu Alaihi Wasallam is the 20th grandchild of Adnan So between our Prophet Sallallahu Alaihi Wasallam and Adnan Is exactly 20 generations by the way for the Arabs here so Adnan one of his great great great great grandchildren was Mudar and his brother was Rabi'ah so Mudar and Rabi'ah are the two main branches of Adnan footnote here there is an entire science of classical Islam which is one of the rarest sciences alive to this day and that is the science of ilm al-ansab the science of lineage that people literally memorize every one of these branches and trees and what not and that is a science that the Arabs prided themselves on. And anybody who was knowledgeable of Ansab was considered to be what we would consider a well-educated man. He's read all the classics. In those days, what are the classics? It's the Ansab. It's the lineage and genealogy. So, our Prophet ﷺ is of the descendants of Adnan. When did Adnan live? I did as much research as I could find here. There's a report from Ibn al-Kalbi. And Ibn al-Kalbi is one of the greatest ulama of Ansab. died 204 Hijri, a very early scholar and one of the founders of the history of writing genealogy classical alim, like Ibn Hisham and his half, there's also Ibn Al-Kalbi Ibn Al-Kalbi said that Ma'ad the son of Adnan lived contemporaneously with Jesus Christ so Adnan is one generation before Jesus Christ, now I calculated this out, actually it's very accurate this seems very accurate, why? because typically 100 years exactly 100 years exactly is how many generations typically 2? 5? 3 years exactly the year is 2015 go back to 1915 in your own family and who was flourishing at that time great grandfather not grandfather great grandfather think about it flourishing and being at the prime where you are right now of your life. Where you are right now at your life, this is your great-grandfather, right? My own great-grandfather died in 1918, by the way. Pretty much exact, 1918 he passed away. Relatively young, he was in his 40s. And basically is exactly what I'm gonna be in a few years as well. But inshallah, I hope I don't die in a few years. But the age is pretty much the same inshallah ta'ala. The point being that if you do the math, if you do the math, what was the time difference between Isa and our Prophet ﷺ? Quickly, everybody should know. 500 and? 570. Because our Prophet ﷺ was born when? 570. So we have exactly 570. Divide 570 by 20, and you get around 3132, which is basically exactly right. How old are you when you have your son or daughter? In your early 30s, typically. That's the time zone, typically. The average. And therefore, if you do the math, so we can pretty accurately date, when did Adnan live? He lived 30 BC. because his son Ma'ad was contemporaneous to Isa ibn Majim. Clear? So Adnan, the founder of the Adnani Arabs, is roughly contemporaneous to the pre-Jesus Christ. And Qahtan, we have no idea, but probably a few hundred years before him, because Qahtan predates Adnan. How do we know this? Because Ismail marries into the Jorhumites, that is one of the branches of Qahtan. Clear? So the Qahdan has to predate Adnan So with this background The lineage of our Prophet ﷺ Is divided into three categories The first category We know for sure without a shadow of a doubt Without any difference of opinion Between him and Adnan This is set in stone Everybody agrees How many generations? 20 Set in stone Everybody knows, everybody agrees Memorized The second category is that we can try to glean some knowledge from pre-Islamic sources, but we don't have anything concrete. And this is from Adnan to Ismail. From Adnan to Ismail. Now, we cannot have any information from the Jewish and Christian sources about this period. Why? From Adnan to Ismail. Why? Jesus. Okay, how about the biblical sources? No, the what? It's not mentioned. Why is it not mentioned? Exactly. They don't care about Ismail's lineage. The Bible does not mention at all Ismail's lineage. By the way, the Bible mentions that there's gonna be the sons of Kedar. Kedar. And one of the descendants of Ismail is Kedar. Qaidar. The Bible mentions, go look it up. If I'm not mistaken it's in Genesis If I'm not mistaken it's in Genesis Where Ismail is mentioned And Allah says I shall make a great nation out of him And also mention the sons of Kedar K-E-D-E-R And Qadar is one of the sons of Ismail And one of the ancestors of Adnan So Qadar is mentioned in the Bible But that's about it So where do we get this information from? From Arabic folklore And Arabic folklore has not been preserved that well So Al-Tabari for example mentions seven opinions about the lineage between Adnan and Ismail. And in one opinion, there are seven people, and another eight, and another nine, and another ten, and another forty-one people between Adnan and Ismail. In the end of the day, we have no idea. It's a big question mark. What are the names of the ancestors and how many ancestors between Adnan and Ismail? We have no idea whatsoever. Even though to be frank, Seven does not seem enough. Because if you do the math, Ismail is not living just 200 years before Jesus Christ. Seven generations would be 300 years. That's not enough. And probably the 40-41 seems closer to the truth. In any case, we don't know. So that's the case we have no knowledge about. Then from Ismail to Adam, we have one source. What's that source? The lineage of Ismail to Adam. We have a source What is our source? Where do we look up a lineage From Ismail to Adam The Torah The Old Testament Can we rely on the Old Testament? No So that's our only source of information And if you look at Some of the charts printed In the Muslim world And we find them in our houses You find a lineage of All the way to Adam you must have seen this it's also online and what not right this chart is half fact half myth and half fiction that doesn't make sense, one third, one third, one third as for the fact it is between us and between Prophet ﷺ and Adnan, that's a fact from Adnan to Ismail somewhat of a myth then from Ismail to Adam this complete, we take it from the Jewish Christian sources, we don't have anything in our tradition about the lineage between the from Ismail and Ibrahim all the way back to the prophet Adam and if you look at this chart and count the numbers you will find exactly 55 generations between Adam and the prophet sallallahu alayhi wasallam and this fits in perfectly with the Jewish calendar of around 6000 years because the Jews and the Orthodox or the fundamentalist Christians, the Orthodox Jews and the fundamentalist Christians believe that we have been around for how many years? 6,000 years. And this genealogy kind of sort of fits in perfectly to that narrative. Of course this is highly problematic in light of modern science. In light of archaeology. In light of human remains. In light of cave paintings. I've gone into this tangent multiple times right here from this platform. I'm not going to go into them again but the fact of the matter is that we can carbon 14 date humanity pretty clearly for tens of thousands of years. We have paintings in France. We have Aborigine structures going back 30,000 years in the minimal. 30,000 years, this is like literally set in stone, carved in stone. That's not a pun. We have carved in stone images. We have a handprint of a famous cave that was uncovered in France. The artist left his handprint on there and it was the cave that was basically blocked off and it was discovered a few years ago. Famous. There's a National Geographic documentary about this. he left his handprint over there. You can carbon 14 date, the cave was cut off because there was an avalanche and it was sealed completely. Then it was discovered a few years ago. You go back, you see the remains of the fire. You see the remains of the painting, the carvings. The animals shown no longer exist in the world. So it's bizarre, amazing. This goes back 30,000 years. These are Homo sapiens. These aren't some Neanderthals or some Cro-Magnon. These are Homo sapiens. Our, us. The hand, even the guy who was there literally put his hand there and he showed this is the same size as us. Everything. The point being that, clearly 6,000 years does not make sense from a scientific perspective. And I've said this before, I'm not going to go into it now in a lot of detail. But we as Muslims do not have to believe the 6,000 year timeline. Our tradition does not tell us to believe in 6,000 year timeline. We have no problem extrapolating back 20,000, 30,000 years as long as science tells us. And if we were to do this, then we have to say that this lineage that is shown between Adnan and Ismail, and between Ismail and Adam has to be wrong because there must be more people. Cannot just be this small lineage. And there are evidences to this as well. Imam Malik ibn Anas was told about a human being in his time who could trace his lineage back to Adam a.s. And Imam Malik said, and how does he know? Who told him this lineage? He denied this. And he said that, how about to Ismail? And Imam Malik said, even this I doubt. How would somebody know his lineage back to Ismail Alayhi Salam And there's also a hadith in it A hadith regarding this In Mu'jam Al-Kabira Al-Tabarani Which has some slightness in the chain That the Prophet ﷺ Heard somebody saying his lineage Back to the Prophet Nuh In which the Prophet ﷺ When he heard this lineage He said These people who are putting this lineage Have lied the genealogists have lied then he recited the verse in the Quran Surah Al-Quran I believe وَقُرُونًا بَيْنَ ذَٰلِكَ كَثِيرًا and there were كَثِير many generations between them so it is as if, now the hadith is slightly weak if we say it's authentic for historical reasons meaning when it comes to history we can be a little bit lax and accept incidents but it's not authentic as the saying of the Prophet but it makes sense to be honest Allah says in the Quran وَقُرُونَ بَيْنَ ذَٰدِكَ كَثِيرًا There were many generations between And Allah is mentioning past generations Past nations And Allah says there were many generations between them If Allah is saying many In my humble opinion This is not 10, 15, 20 For Allah to use the word كَثِير It doesn't mean, in my opinion It doesn't make sense that this is just 7 people between Adan and Ismail or ten people between. It seems to be a little bit more than this, right? And this would fit in perfectly with modern science as well, that there were many, many, many generations. And there are other evidences as well that indicate that 6,000 years doesn't make any sense whatsoever. Of them is the process that I'm saying, بُعِثُوا أَنَا وَسَّعَكَ هَتَيْن That I and the Day of Judgment have been sent like these two fingers. Meaning the difference between these two fingers is how little. How little is the difference? I and the Day of Judgment have been sent like these two fingers. Meaning the day of judgment is right after me. Okay? So since the beginning of man until the process of him is this finger and then the beginning of man till the day of judgment is this finger. So how much is the difference? This little. Okay. We are now in what year of the Hijrah? Who can tell me? People have opinions about which year we are in the Hijrah. 1437 now. 1437. now. MashaAllah our young brother is right. 1437. So 1437 years have gone by and we're still not here. And we don't want to be alive when this year comes. Right? So if this little amount is 1000 years, how about then the rest of the finger? Doesn't it kind of make sense to stretch it back to more than just 6000 years? And there are other evidences as well. Of them is the hadith in the Sahih Muslim where Allah subhanahu wa ta'ala created the children of Adam and Adam was there and he saw a bright light amongst his children and he was amazed by this light and he said who is this oh Allah and Allah said this is your son Dawood this is your son Dawood who shall live towards the end of times akhiruz zaman now hold on a sec Dawood is akhiruz zaman what does that mean about us then if Dawud who lived maybe 3-4 thousand years before us right Allah knows how many years if Dawud or sorry not 3-4 thousand but still if Dawud is akhiru zaman where does that leave between him Adam and Dawud how many generations if we were to go according to the biblical or the 6 thousand year period Dawud would not be akhir Dawud would be little bit after half right, so for Allah to say this is your son Dawood who will be in the end of time so why am I saying this by the way because in my humble opinion the evidences are very clear for me, but these are not certain evidences they're not Qat'i, they're Dhanni that the 6,000 year timeline is not Islamic and this is one of those things that people bring doubts about Islam, look at your 6,000 year you don't believe in evolution for example, and I have given entire lectures about that, not the time here to get into it we're not restricted to 6,000 years. We can extrapolate, mashaAllah, tabarakAllah, as long as science tells us to, because we don't have any time frame. And perhaps these evidences seem to suggest that there were plenty of generations between our Prophet ﷺ and Adam. With that now, let us get to the actual lineage of the Prophet ﷺ. That our Prophet ﷺ is Muhammad Ibn Abdullah Ibn Abdul Muttalib Ibn Hashim Ibn Abdi Manaf Ibn Qusay Ibn Kilab Ibn Murrah Ibn Ilyas Ibn Mudar Ibn Ghalib Ibn Fihr Ibn Malik Ibn An-Nadhar Ibn Kinana Ibn Khuzayma Ibn Mudrika Ibn Ilyas Ibn Mudar Ibn Nizar Ibn Ma'ad Ibn Qasim bin Adnan. This is the exact 20. Okay? That is his lineage as has been agreed upon. These are exact 20. And we do not have much information about all of these 20. However, we do have little tidbits here and there about some of them. And in particular, our Prophet ﷺ mentioned some of them in his ancestry. This hadith is in Sahih Muslim. And so let's look at this hadith and then we definitely have to analyze the people that he mentioned. That our Prophet ﷺ said, إِنَّ اللَّهَ اصْطَفَا كِنَانَةَ مِنْ وَلَدِ إِسْمَعِيلِ Allah chose Kinana from all of the descendants of Ismail. وَاصْطَفَا قُرَيْشًا مِنْ كِنَانَةَ And he chose Quraysh from Kinana. وَاصْطَفَا مِنْ قُرَيْشٍ بَنِي هَاشِمْ And he chose the Banu Hashim from the Quraysh. وَاصْطَفَانِي مِنْ بَنِي هَاشِمْ And he chose me from the Banu Hashim. So we believe that the lineage of our Prophet ﷺ is the best and the most noble lineage ever. That nobody had a more noble lineage. And this was very important, especially for the Arabs of his time. Because for them, everything depended upon lineage. Everything. His status, his nobility. The any cause he was fighting for. Everything depended upon his lineage. So, our Prophet ﷺ was chosen to be of the best lineage. And this is narrated by the Sahaba themselves. When Ja'far ibn Abi Talib was speaking to the Najashi. So what did he tell the Najashi? And I've gone over this story before as well. So Allah sent a messenger to us. We knew his lineage. عرفنا نسبه And when Al-Mughira ibn Shu'ba stood in front of Yazdijard, the last emperor of Persia. What did he tell Yazdijard, the last emperor? He told him, فَبَعَثَ اللَّهُ إِلَيْنَا رَجُلًا مَعْرُوفًا نَعْرِفُ نَسَبَهُ وَنَعْرِفُ وِجْهَهُ وَمَوْلِدَهُ فَأَرْضُهُ خَيْرُ أَرْضِنَا وَحَسَبُهُ خَيْرُ حَسَبِنَا So in this hadith he's basically saying Allah sent us a man We know his lineage And we know where he came from And his land is the best of land And his lineage is the best of lineage And his house meaning his immediate qabilah Is the best house And his tribe is the best tribe And he himself is the best of us So our Prophet ﷺ has the best and the highest lineage. Now, pause here for a quick second, one of my quick tangents here. There is a lot of misconception amongst our Muslim ummah about the concept of sharaf, of lineage, of nobility, of lineage. And people really get confused and messed up because I guess we have not done the job of explaining properly. We meaning the scholars and students of knowledge have not done the job of explaining this properly enough. listen, doesn't matter who your father was Allah Azza wa Jal will not cause you to enter Jannah or Jahannam based upon your father that's clear your lineage is irrelevant when you stand in front of Allah on the day of judgment that much is clear وَلَا فَضْلَ لِعَرَبِيًّا عَلَىٰ أَعْجَمِينَ وَلَا لِأَبْيَضَ عَلَىٰ أَسْوَدَ وَلِعَرَبَ عَلَىٰ عَجَمِ إِلَّا بِالتَّقْوَىٰ there's no problem about this But this does not mean that nasab and sharaf and hasab is irrelevant to a person's stature in this world. Rather, the world universally acknowledges lineage as something to be acceptably proud of if it is done within a reasonable amount. If it's taken to an extreme, then it becomes fakhr and it becomes haram. But there's nothing wrong with taking some amount of happiness and nobility. And status confers this nobility upon people. So even in America, which is one of the places where lineage has almost completely been destroyed. Because America by and large is a land of immigrants. Even unlike Europe where lineage still carries some weight. Even in America, if your last name happens to be Kennedy or Rockefeller, you're going to go places. And doors will open up for you. whether you like it or not this is the reality of the world that we live in it doesn't matter if you're the most ignorant uneducated person if your last name is Bush it doesn't matter this is the reality of the world we live in that parents, grandparents, tribes they do establish some type of respectability and precedent and there's nothing wrong with accepting this as long as it doesn't become a racism or a mark of pride? And what did we expect Allah Azza wa Jal to choose our process? Except the best lineage in the history of mankind. The best lineage in the history of mankind. And this goes back to the sharaf or the honor given to the Prophet ﷺ. And that is why, and this is a very controversial point that many Muslims balk at when they hear, but this is something that is very clear in the Sunni tradition at least, that the tribe of the Prophet ﷺ Quraish has certain blessings and the Ahlul Bayt have certain privileges. We believe this as Sunnis. Even though we say the Shia have gone to an extreme. We as Sunnis confer privilege on the Ahlul Bayt. Is that not the case? Even though we say the Ahlul Bayt will not enter Jannah if they're not righteous. A person who is not righteous of the children of the Prophet ﷺ, that's not gonna cause him to enter Jannah. But in this world, do we not respect them more? do we not prevent zakat because zakat is not appropriate for them we don't give them zakat because zakat is not given to it's demeaning to give zakat to the children of the Prophet the Al-Bait of the Prophet and we have other ahkam as well so the righteous amongst them have a double reward and a double respect and the unrighteous amongst them their lineage is not going to cause them to enter Jannah so the Al-Bait and the Quraysh as well our Prophet said Al-aimatu min Quraysh The leaders of my ummah Should always be from the Quraysh This is a hadith And that is why for the bulk of this ummah The Abbas's and the Umayyads And the bulk of the ummah Up until the 1500's CE Basically for you know 1000 something years Our Khulafa were from the Quraysh Yani the Khulafa Ar-Rashidun And Zubair Abdullah bin Zubair And then the Umayyads And then the Abbas's They're all from the Quraysh And that's a majority of the Sunni world Basically accepted this reality The point being that our Prophet ﷺ was from the best of all lineages. So, he said that from the children of Ismail, Allah chose who? Who from the children of Ismail Allah chose? Kinana. Okay, before we jump to Kinana, let us talk one sentence about Mudar. Mudar is one of the ancestors as well of the Prophet ﷺ. It is said that Mudar was the first of the Arabs to train camels And to use them in a way that they can basically travel in caravans And he would also have camel poetry What is camel poetry? So it's like what you say to the camel to get it to go So to train the camel to go faster and slower and to do that So it is said that Mudar was the first person to do that as for kinana kinana the name means that the pouch that you put the arrows in this is what kinana means and that's not his actual name he is called kinana why was he called kinana? because he was known for his bravery he was known as being a repository of ilm of wisdom of knowledge it is said in the books of history that people would do hajj in order to meet with kinana hajj of course since the time of Ismail So Kinana, to meet Kinana became an honor And people would have a double niyah when doing hajj That not just to come for the Mecca and the hajj But to also meet Kinana People would literally travel Kinana lived a very long life And he was a repository of knowledge, of wisdom And he has certain sayings still recorded in classical Arabic About wisdoms and parables or statements of concise wisdom These are recorded from Kinana. So Kinana was a legendary Arab up until the time of the Prophet ﷺ. Then he said, and from Kinana he chose Quraysh. From Kinana he chose Quraysh. Okay, I just quoted you the lineage of the Prophet ﷺ. There is no man called Quraysh in there. There is no man called Quraysh. Who is Quraysh? Lots of opinions. And it appears that there are three people who can be called Quraysh. And some scholars have said there is the big Quraysh, the middle Quraysh and the small Quraysh. Al-Quraysh al-akbar, al-Quraysh al-awsat and al-Quraysh al-azghar. So three people have this title. But two of them are the real contenders. And that is number one is Fihr and number two is An-Nadhr. Fihr and An-Nadhr. Going back to the lineage. So number Number 11 12 Number 12 Fihr Fihr Ibn Malik Ibn Al-Nadr Or number 14 So either 12 or 14 One of these two is Quraish One of these two is Quraish And they say that another is the big Quraysh and Fihir is the middle Quraysh. And Qusay, who is five generations, is the minor Quraysh. So three people had a founding role in the tribe of Quraysh. But the actual descendants of Quraysh, sorry, the actual tribes of Quraysh, all of them combine at Fihir. And Fihir is the twelfth. Twelfth. So the stronger opinion, the one person who combines all the tribes of Quraysh, and one simple fact here, that the ten who were promised Jannah, were all Qurayshi. They were all Qurayshi. Who is the one ancestor, the closest ancestor? It's Fihr. The ten people who were promised Jannah, عَشَرَ مُبَشَّرُونَ If you go back to their lineage, you keep on going, going, going, it's actually Fihr where they all combine. So the ten people Combined at Fihir So therefore it seems to be Fihir is the person who is Quraysh And all of the tribes of Quraysh How many tribes of Quraysh were there at the time of the Prophet ﷺ Probably around twelve or thirteen Sub-tribes So you have the Banu Hashim, the Banu Zuhra, the Banu Makhzum All of these tribes we kind of talked about here and there The Banu Umayyah, the Banu Abdushams These types they are basically around twelve or so tribes And They all go back to Fihir So Quraish what does it mean therefore this is a laqab a name it's not his it's a title not a name what does Quraish mean a number of opinions once again one opinion is that Quraish comes from the term to trade because the Quraish were involved in trading another opinion is that Quraish Yaqdushu comes from gathering together because the Quraish were in different areas and one of their ancestors combine them in Mecca will come to the story very briefly. And a third opinion, which is narrated in Al-Tabari, that Quraysh comes from conquering. Because there is a story, a long story, where one of the Quraysh basically conquered, or you know, long story, and then they say this is why he is called Quraysh, that Quraysh will conquer other tribes. Whatever the point, whatever the meaning is, this was the laqab that stuck with fihr. And so the descendants of fihr are called Qurashi. and therefore all of the tribes of Quraysh go back to Fihr who is 12 ancestors back from the Prophet ﷺ so now let us begin very quickly about the immediate ancestors of the Prophet ﷺ whom we know a little bit more about beginning with Qusay and then Abd al-Manath and then Hashim and then Abd al-Muttalib that will be our rest of the halaqah for today what we know about these people and then we'll stop before the birth of Abdullah and Amin and the story we already have that inshallah So you can go back to that online It's already been done So today we'll just finish up with the story of Qusay, Abd al-Manaf, Hashim and Abdul Muttalib And as for the marriage of Abdullah and Amina That's already been recorded and done Qusay How many generations? I want everybody to memorize at least up to Qusay At least up to Qusay So come with me, come with me Number one, Muhammad ibn Abdullah ibn Abdul Muttalib ibn Hashim ibn Abd al-Manaf ibn Qusay Okay, memorize this. At least this much everybody should know. Okay? So, Qusay is the star of the Quraysh. That's why he's called the minor Quraysh. He really started the immediate ascent of the Quraysh. So that when the Prophet ﷺ came, the Quraysh are at the pinnacle of their power. Okay? So, Qusay is the one who began. And then five generations later, the Prophet ﷺ comes, and of course he then takes it to an international level. So, what did Qusay do? And when did he live? Qusay lived around 400 CE. Around 400 CE, i.e. 170 years before the birth of the Prophet ﷺ. So, what did Qusay do? Many things. The most important thing he did, he wrestled back the power of the political city of Mecca into the descendants of the Quraysh. Well, who was in Mecca at the time? There was another tribe of the descendants of Adnan, but not of the descendants of Fihr. I.e. not a Qurashi. And this was the tribe of Khuza'a. So who are the Khuza'a? They are another Ismaili. When I say Ismaili, I don't mean that Ismaili. Ismaili meaning of the descendants of Ismail. Right? Another branch. Not the descendants of Fihr, Quraish. The Khuza'a are another branch of the descendants of Ismail. And the Khuza'a had taken over the city of Mecca. Who did they take it over from? From the ancient Arabs that Ismail had married into. And that is, who did Ismail marry into? Jorham. So Ismail had married into Jorham. Jorham stayed for a while. They began doing bad things, overtaxing the people. So the Khuza'a overthrew them and kicked out everybody, including Fahir's descendants, i.e. the original Quraysh. So where were they living? They were living in small encampments, in small dwellings outside of Mecca. I.e. not in the city of Mecca, but traveling distance from Mecca. So Qusay, in a long story mentioned by Ibn Ishaq, managed to win over the tribe of Khuza'a, the chieftain of the tribe. How did he do so? By a very smart tactical move. he married his daughter so the chieftain of Khuza'a he had sons he had daughters Qusay managed to marry one of his daughters and he then demonstrated his skills over and above the sons even of the chieftain of Khuza'a and therefore when the father died now he's in the family he's a son-in-law the people wanted Qusay over the sons and because of this he managed to actually go to war with the other tribes and he called in the descendants of Fihr i.e. the other Quraishi tribes and this is now the gathering some people say this is why Quraish is called Quraish some people say this he gathered together the tribes of Banu Fihr and he fought the tribes of Khuza'a and of course they are very distant cousins obviously very distant cousins but he fought them and he expelled them so he took over Mecca so the great great grandfather six generations back the great great great grandfather of the Prophet ﷺ reclaimed Mecca for the Quraysh or I should say claimed it because before that time until the time of Ismail there was no so Quraysh when did they start their rise to power in the time of Qusay now what else did Qusay do Qusay was the one who built the Dar al-Nadwa which was the parliament he was the one who instituted this concept of everybody come and voice your opinion then he built the structure that the Prophet ﷺ exact same area I'm sure it was not the same building but the same area of Darul Nadwa we have mentioned the Darul Nadwa so many times who was the one who built it? it was Bulsayy he also took custody of the Ka'bah and he assigned responsibilities that trickle down the responsibility of water the responsibility of hospitality the responsibility of the responsibility the keys of the Kaaba he was the one who made a list of responsibilities and when he was alive he had it all then amongst his sons it was distributed until the days of Banu Hashim where each tribe had a certain responsibility and as we know even in the time of the Prophet one of the tribes, the Banu Abd al-Dar had the key one had this, one had that so this, all of these responsibilities Qusay was the one who began it. And this also indicates that Qusay was the one who began the institution of taking care of the Hujjaj. So the Hujjaj would get free food and water. That wasn't there before. Now this is, frankly he's probably a good guy. Nobody's denying that. And he's also a good politician. Because to be a good politician, what must you do? Make the people happy. There's nothing wrong with being a good guy and a good politician. I know it's rare, but that's... So Qusay was one of those people. That he wants to please the people and he's a good person, a hospitable person and therefore he instituted the entire concept of free hospitality for the hujjaj. When they come, they are our guests and every hajj he would stand and do a fundraiser and he would say oh people of Quraysh Allah has given you the blessings of taking care of his house and the people are coming and these pilgrims are guests of Allah and they deserve our hospitality so they would donate money and food and whatever and he would then provide for the for the hujjaj and also Qusay would facilitate the actual hajj rights as well he would light a fire for the hujjaj in Muzdalifah they could then use that fire to take their own you know to the local tents he dug a well to provide water for the hujjaj and this water was needed because we've all done this before but I'll just reiterate There was no zamzam in the time of Qusay Why was there no zamzam in the time of Qusay? Go back a thousand years or however many years That we talked about Khuza'a taking over from Juhurhum So when Khuza'a attacked Mecca We're talking Allah knows how many centuries ago We don't know when this happened This is probably we're going back A little bit after the time of Jesus Christ I mean this is like 400 years before the Prophet ﷺ We don't know roughly when when Khuza'a attacked Jorhum and Jorhum realized they're gonna lose they did a very dastardly deed they buried the well of Zamzam they destroyed it and they buried it and no matter how much Khuza'a tried and they tried and tried and tried they could not find the well they just keep on digging and nothing is happening they could not find the well, of course Allah will they would not find it so for over 300 years at least the people of Mecca were forced to get water from other sources now they cannot leave, this is the house of Allah they're also accustomed to living there once you become accustomed to living, then you bear with it so they cannot leave so they had to dig wells far away and bring the water in they would have mountain collecting ways to do that so they had a very tough time but they eked out an existence without water and Qusay also of the things that he did he was buried at Hujun and Hujun is the famous graveyard of Mecca, he was the first person to be buried over there and to this day Hujun is really one of the most famous graveyards of Mecca, he was the first and he is still buried there to this day his son Abdi Manaf his actual name was Mughira and Manaf means that which is raised so they would give other names to Allah subhanahu wa ta'ala and Abdi Manaf was known for his handsomeness and his leadership skills he became famous even in the lifetime of Qusay, Abdi Manaf was handed many responsibilities and he was beloved to the people his son Hashim is of course where we get Banu Hashim from and Hashim is not his name, it is his title his actual name is Amr and Hashim comes from Hashama which means to grind because he would grind the barley and present food to the pilgrims. So his name was Amr and he was called Hashim because of his generosity. And it is said that Hashim never ever ate food alone. That if he was ever eating food, he would just call anybody to eat with him to show his generosity. He was never a person to eat alone. And Hashim did perhaps the most important thing to raise the economic level of the Quraish. So his grandfather Qusay raised the political level of Quraysh by capturing Mecca Hashim was the one who began the economic if you like raising of the Quraysh and that is he instituted Rihlat al-Shita'i wa al-Sayf he was the one who thought of the idea one particular year there was a very severe drought and people were dying and quite literally a man would take his family and build a grave in the middle just because nobody else is going to build a grave and just wait for death to come because there was no food and Hashim just thought this is just too much something has to be done and he came across the idea that why don't we institute two journeys one in the summer and one in the winter so in the summer we go down to Yemen sorry we go up to Rome and in the winter we go down to Yemen رحلة الشتاء والصيف And they would go to the city of Basra, we talked about this, and it is still, the remnants of that city are still to this day visible. The very city of Basra, which is outside of Damascus by 80 kilometers or so. That Hisham began going up there and down to Yemen. And this really was a stroke of genius that of course Allah blessed him with. And there have been entire books and articles written in the English literature by non-Muslims about this reality. Because it truly is, I mean all of us who are knowing business here. Business is all about location, location, location. Right, where is your business and what is it catering to? Location. And he came across the very simple idea that everybody is coming to us in hajj. Why don't we give them stuff that we have the market. It's all here in front of us. The people are there. Why don't we sell them the merchandise they'll need? Where do we get the merchandise from? Well, we got to get connected to the world trade routes. What are the world trade routes? Well, you want Indian stuff and African stuff? Well, then you go to Yemen. And in Yemen, you'll have the ships from India coming. Indian spice, Indian this. You'll have the African stuff coming in to Yemen. So we'll go to Yemen to get the Indian and African stuff. And we'll go up north and to get the Roman and Persian goods. because there is the silk route, right? The silk road ended, I shouldn't say ended, it went through Damascus and Basra. So Basra was on the road, on the silk road. So the silk road as we all know is the most famous road of caravans. So he just hooked up to the silk road, right? And he made a lifeline all the way down to Yemen and smack in the middle is Mecca, right? So Mecca became on the grid. is connected now to the lifeline and so Hashim became extremely wealthy that's why he could feed the people that's why he could known as Hashim he became extremely wealthy because he fed all of the pilgrims because he was the one who instituted رحلة الشتاء والصيف and Allah mentions to the Quraysh I blessed you with this the whole surah is revealed لِإِلَىٰ فِي قُرَيْشِ إِلَىٰ فِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ الَّذِيَ طَعَمَهُ مِنْ جُوعٍ وَآمَنَهُ مِنْ خَوْفٍ I am the one who gave you the money so that you're no longer hungry so that you're no longer fearful I gave you the protection of the Kaaba it is also said that Hashim understood that because he's from the Quraysh and because they are the neighbors of Makkah nobody would harm them and so he took advantage of the fact that in a lawless society him being from Quraysh and Makkah actually gave him protection nobody robbed the caravan because you can't possibly rob the caravan going to Mecca can you even the pagans felt a little bit of like these people are too holy for us so Allah says this honor this sanctity this custom who gave it to you and it is also said that he struck a deal with the kings of Rome and Yemen that to basically protect them when they are in their lands and to give good deals so basically he is a businessman and he struck gold And of course Allah blessed him with this Because again look Qusay did the politics Hashim did the wealth And then Abdul Muttalib did the prestige And the zamzam All of this Every one of the ancestors of the Prophet ﷺ Changed the course of the Quraysh history And of course it's building up Because what is prestige of lineage Other than what your ancestors have done Why are Rockefeller and Kennedy famous Because of what people have done One generation after the other If they didn't do it They wouldn't be Rockefellers and Kennedys They just be like Tom, Dick and Harry after that So how is the prestige or the lineage built? It's what the ancestors do And in the case of our Prophet ﷺ Each and every ancestor is doing something that is absolutely amazing And Hashim was extremely wealthy And he was also very generous And of course this wealth it created jealousy Especially amongst his brother Abd al-Shams And his nephew Umayyah Umayyah ibn Abd al-Shams And this rivalry between the Banu Umayyah and the Banu Hashim would continue up until Islam and post-Islam with the Abbasids and the Umayyads as well. That rivalry was established in his time. And Hashim married a number of women, actually almost all of these. Of course, to marry multiple women was the norm. And in fact, almost all of the ancestors of the Prophet ﷺ had multiple wives. Hashim also married multiple women. one of his wives and the great grandmother of the Prophet ﷺ was from Yathrib. And this was without a doubt something that Allah Azza wa Jal of course had planned. Why would a person from Mecca marry somebody from Yathrib so that three generations from them the Prophet ﷺ would have distant third cousins amongst the Ansar. Abu Ayyub al-Ansari is one of them. So he would have distant cousins from the Ansar. So Hashim married from Yathrib and he died on a trading trip to Gaza. Our Palestinian brothers know this very well. And there is a masjid to this day called Masjid Sayyid Hashim, obviously. And that is why Gaza is sometimes also called Gaza to Hashim. See, to this day, the famous Gaza, the famous Gaza, Hashim is buried there. Hashim is buried there. And the city is called the Gaza of Hashim to this day, Gaza to Hashim. And his masjid is over there. So he died far far away and his son then because his father had died his mother took his most important son to her hometown of Yathrib and so the Prophet's grandfather was raised in the very city he would migrate to and this is of course without a doubt Allah's Qadr, Allah's plan otherwise really Yathrib and Mecca don't have those strong tides and of course the Prophet's grandfather what's his name? Abdul Muttalib, but it's not his name. His name is Shaybat Al-Hamd. Shaybat Al-Hamd. Shayba is whitish hair that all people have. I'm getting it right now. MashaAllah, Tabarakallah. Okay, I'm beginning my Shayba right now. Shayba is the whitish hair. Some of you, MashaAllah, MashaAllah, Tabarakallah. Right? I'm not at that level yet. Others of you are hiding it, MashaAllah, Tabarakallah as well. Okay. And others of you don't have to worry about anything. Okay. MashaAllah. You're the smartest ones. MashaAllah. So Shaybah is the whitish hair that you have when you're old. And of course some people, some kids are born. There are some kids that are just born. So he was born with a whitish streak. So they said this is the Shaybah of praise. Shaybat al-Hamd. So they called him Shaybat al-Hamd. And this was his name, Shaybat al-Hamd. He grew up in Yathrib because his father had passed away. and his mother actually didn't even tell his uncles that she was pregnant because she was worried that the child would be taken away. So when she was pregnant, her husband died, she went back to Yathrib. And then the child's born there, now she's happy, that's safe. Because you know in those days, child custody goes to the stronger and Quraish is the stronger. So she went back, she lived a quiet life. One day it is said that the uncle of Shaybat Al-Hamd and his name is Muttalib. his name is Muttalib, the uncle was visiting Yathrib and he saw Shaybat Al-Hamd and he said this is my blood now it's very true actually that in those days and even now they had this gift of recognizing this is not a Yathribite this is not an Anzal, this is a Qurashi he found out, turns out oh this is the woman that my brother married so he realized this is my nephew and so he concocted a plot, long story and he basically literally abducted the child. Like the relatives would not have let him go. And he coaxed the child that you are ancestors, your ancestors and so and so, you have a great lineage, you will reclaim your honor. Some say that even the mother was convinced, others say even the mother did not know. But definitely the uncles did not know, meaning the uncles in Yathrib. And he took the child and dashed away on the camel and he rushed back to Mecca. And when the people saw him with a young lad, they assumed the young lad was a new slave he had purchased. So that is why they called him, Oh this is, Muttalib has an Abd, Abdu'l-Muttalib. Muttalib is his uncle. Muttalib is his uncle. And the name stuck. And therefore he is called Abdu'l-Muttalib. And Abdu'l-Muttalib initially had a bit of a struggle with some of his uncles and cousins because his father had died. And his uncles had taken the lion's share of the wealth. But Abdu'l-Muttalib proved himself with his own uncles. and inherited his father's share of the grandfather's wealth and managed to carve out for himself an entire legacy. And we're gonna just quickly gloss over the story of Abdul Muttalib even though it is very important. But this is a story that has been told and retold so many times. I'll just quickly mention the three main things that happened in his lifetime and the details. Unfortunately, I will have to just gloss over for this lecture because we do not have time. Actually I'm condensing two lectures into one Because we did two different lectures And they were not recorded The three main things that happened in the lifetime of Abdul Muttalib Is number one the rediscovery of Zamzam Number two his vow to sacrifice Abdullah And number three the incident of Abraha and the elephants And these are stories well known to every Muslim Right But I'll just quickly gloss over them Especially details we do not know So we understand why Zamzam was covered up. And how therefore did Abdul Muttalib discover Zamzam? That he saw it in a dream. Allah showed him in a dream. That if you go to such and such a place next to this idol between that stone and marker. Because there was idols around the Kaaba. If you go to this place and you dig, you will find Zamzam. Initially he ignored the dream. But he kept on seeing it, seeing it, seeing it. Until finally he realized, this is from Allah. And so at the time, he only had one son, Harith. And Harith is his oldest son. And so his kunya is Abu al-Harith. Abdul Muttalib's kunya is Abu al-Harith. And so he took his one son and himself, and he took a shovel and an axe, and began digging. And the Quraysh of course are mocking him. You think you're gonna discover Zamzam after we haven't found it for three, four hundred years? And he kept on digging, digging, digging, until he struck something far more precious than gold, far more precious than oil, he struck water. And as we all know the story, when the water began bubbling up, the Quraysh surrounded him, his own relatives, and they said, this is our property now. And he refused and he said, no, I discovered it, I have the rights. Now again, it's not as if he's not going to give them water, but there comes power, and there comes prestige, by claiming this. Both power and prestige. And he knows this. And they surround him, and war is about to break out. This is a civil, not a war, but I mean, you know, a scuffle that might lead to death. And that's when he makes a vow to Allah that, oh Allah, if you ever give me 10 sons to defend me, then I promise I'll sacrifice one for you. That's when he does this. But they don't want to fight him. And so they agree. They agree to go to a fortune teller who is their priestess. So, of course, their religion is paganism. Who is their sheikh? Who is their elder? It's a priestess far, far away. that's the senior most pagan you know whatever like you know the Hindus have their pundits whatever so they have their hierarchy so they agree they will go to such and such a lady and on the way there on the way there they get lost actually and they're about to die on the way there all of them they're all cousins and relatives they're all about to die so much so that Abdul Muttalib says each one of you should dig his own grave because we're too weak to bury the grave to bury each other. So they dig their own graves. And as Abdul Muttalib is digging his own grave, he strikes water again. And so his cousins and distant Quraysh said, this is a sign from Allah that the water is yours because this water saved us. So without going to the priestess, they then come back and they voluntarily gave the rights of Zamzam to Abdul Muttalib. And of course as we all know eventually Abdul Muttalib has how many children? How many children does Abdul Muttalib have? Fifteen Sixteen Eighteen Eighteen He has eighteen children Eventually with mashallah five or six women And so he has Twelve sons and six daughters Twelve sons and six daughters And to be honest, he probably had more than 12 sons and 6 daughters. Because in those days, kids died in their youth. But 12 sons who lived to become adults. And 6 daughters who lived to become adults. And the ones that we are most familiar with, we don't really know much about most of them to be honest. They died even before the coming of the Prophet ﷺ. Because remember, Abdullah was one of his youngest. Not the youngest, but one of his youngest sons. So Harith actually died Actually died In the life of Abdul Muttalib And the majority of his sons died Because Abdul Muttalib lived almost to the age of 100 Almost to the age of 100 That's a very old age Especially for that time When the average age was probably 30, 40, 50 years old So he lived almost to the age of 100 So Harith was his eldest And then Zubair, Abdullah And Abu Talib were from the same mother Zubair, Abdullah and Abu Talib were from the same mother. Then Abbas and Dhirar from another mother. Then Hamza and Muqawwaman Hajar from another mother. And then Abu Lahab all by himself from one mother. So Abu Lahab is by himself. And he has six daughters. Safiyyah. And of course Safiyyah is the only one of his aunts who accepted Islam. As for the other aunts, we only know of Atika who was alive when the Prophet ﷺ began preaching. And then she simply disappears from the seerah. We don't know whether she accepted Islam To be frank most likely she didn't That's what seems to be the case And then we have Umm Hakeem And then we have Umaymah And Umaymah is the mother of Zaynab bin Tajash The cousin that he married Zaynab bin Tajash How was she a cousin through Umaymah So she was his father's Sister's daughter Okay And then we have Arwah and Barrah These are the six daughters of Abdul Muttalib So we all know the story quickly gloss over it that when all of these sons reach adulthood he tells them to vow and he says look I'm a man of my word Allah bless me and I have to give one of you up to Allah to sacrifice you and that's when as you know he took Abdullah in front of the Kaaba and the Quraysh says you cannot do this he is the most beloved he was probably Abdullah was probably 17 at the time 16 or 17 and so they said you know what why don't you go to such and such priestess another of their elite priestesses and see if there's a way out and that is when the 100 camels was instituted, and you all know the story, I'll quickly gloss over that one. And this is when the life of a person became equivalent to 100 camels, which is still the sharia to this day. That if you do a manslaughter or accidental murder, or accidental manslaughter, or intentional murder, you have to pay 100 camels as blood money. To this day. And if you want to do the modern equivalent, you literally calculate the cost of a camel in US dollars, that's what the sharia will say, and then you put that price and say, That's the cost of a person's life If you accidentally kill somebody or what not Where did this 100 camels come from It comes from this incident that the sharia came And then confirmed it That this is the price of one man 100 camels And then the third and final story Which is the story of Abraha And our quickly final story inshallah And that is that Abraha was the governor Was the governor Of Yemen under Najashi So Najashi, not the same Najashi as the one that the Prophet ﷺ immigrated to, but his father. That Najashi had conquered some areas of Yemen. And he had sent his governor. And his governor's name was Abraha. So Abraha was the governor of the Najashi in Yemen. And he saw his people every year go north. So he said, where are you guys going? So they said, we have to go do Hajj. We have to go do Hajj. He said, why, what is there? He said, there is the house of Allah. So he said, I will build you a house that is far better than any of your houses, and you will come for hajj under here. So he built a massive cathedral, because they were Christians, and it was out of glass, and out of, can you imagine in Arabia, to bring stained glass, because they had access to these architects and what not. And he built a cathedral in Yemen, the likes of which he thought, would become the biggest temple of Christianity in the entire Arabian Peninsula. And he then said, all of you have to come over here rather than going to up north to the Kaaba. And when one of the Bedouins heard this, he went there, but he went there to relieve himself, number one and number two, right? And he went there and he did that. And he became so angry, that he said as revenge, I will destroy this house, so people must come to my house. and that is why he gathered together his army and of course because they were from Abyssinia so they had elephants otherwise elephants did not live in the Arabian Peninsula as natural beasts over there but because he was from Africa so he had a group of African elephants and of course the people of Africa had trained the elephants to be instruments of war and this was when he marched to the Kaaba and he went with his army of around, they say some say 8 and some say 20 elephants. And the chief elephant, by the way, his name was Mahmud. Mahmud was the name of the chief elephant. And it is also said that he hired an Arab guide to take him to the Kaaba. And this guide, his name was Abu Rugal. Abu Rugal And Abu Rugal became infamous for treachery Because to trade your honor for money And to lead Abraha through the ways to get to the Kaaba And so there is an expression in Arabic Which I don't think the Arabs still use They say more treacherous than Abu Rugal I don't think you have this anymore right? Okay so this was common at the time of the Prophet And later on this was a classical Arabic saying More treacherous than Abu Rugal Abu Rugal is this person from that example and Abraha came with the entire army as you know when he got to Mecca he captured the livestock of Abdul Muttalib over 200 camels and sheep which by the way shows you Abdul Muttalib is a rich man now times have changed for the Quraish mashaAllah money is flowing in and you all know the story that Abdul Muttalib came and this is where we read the description of Abdul Muttalib that he was a tall man 6 foot tall maybe, huge far taller than any of the other Arabs and he was handsome and admirable and there's no denying and this is scientifically proven as well that those people who are handsome or women who are beautiful they actually get leadership positions this is a scientific study the qadr of Allah Azza wa Jal you just automatically give respect or what not to people who are looking better and Abdul Muttalib was one such person very handsome, very strong very tall, he looked like a leader So much so it is that when he entered into the tent That Abraha was in awe of this man So tall and handsome He actually stood up from his chair And sat down on the floor with Abraha As a manner of respect That Abraha the chieftain of Mecca has come And he said as you all know the famous story I'll go quickly over it That he said to Abraha Sorry he said to Abdul Muttalib I have no problem with you You just get out of the city And I'll destroy your house And I have no problem with you guys There's nothing personal I just want to destroy your house of worship it's nothing against you and that's when Abdul Muttalib said I didn't come to you to talk about the house I didn't come to you to talk about the Kaaba I came to you to talk about my camels and this is when Abraha lost all respect for Abdul Muttalib and he said I have come to destroy your holy house and you're coming to talk to me about your camels and by the way this shows us that even though Abdul Muttalib didn't come back with the right with the right punch. He didn't come back with the one-liner yet. But what does it show? When you stand up for your principles, people will respect you. Even though both of them are different religions and pagans, but still Abraha thought Abdul Muttalib is going to argue about his house. And so he is honoring him. Then when he said, I want my camels, he said, I lost all respect for you. That's when Abdul Muttalib gives the one-liner punch, the upper right cut. And he says, it's not my business. The house has a lord who will protect it and the camels have a lord and it's my job to protect the camels right so because of this one liner Abraha gave the camels back and that was when the Quraysh left the city after making lots of dua Abdul Muttalib is pleading in front of the Kaaba oh Allah we cannot fight this army they're too strong for us they have these elephants they have these thousand men whatever you take care of it and they then left to the mountains and this is when they faced Mahmud to the Kaaba and they are telling him to go and go and go and he would not go even if they whipped him, they beat him, they bled him and the elephant would not move but whenever they turned him in any other direction he would move in that direction and that is why in the treaty of Hudaybiyah when the Prophet ﷺ's camel stopped what did he say? don't get angry at my camel the same one who stopped the elephant from entering Mecca has stopped my camel as well there is a wisdom حَبِسَهَا حَبِسُ الْفِيلِ So Allah stopped the camel, the elephant from entering. And as they're debating what to do, that is when large birds came. أَرْسَلْنَا عَلَيْهِمْ طَيْرًا أَبَابِيلٌ تَرْمِيهِمْ بِحِجَارَةٍ مِّنْ سِجِّيلٍ So stones from Jahannam. Imagine stones from Jahannam in this world. They're coming. And in front of their eyes, every stone hits an animal and a person. And he literally dissolves. His skin dissolves. And he becomes a pile of broken and molten flesh. in front of the eyes of the people of Quraysh. And it is said that Abraha himself suffered the worst fate, and they carried him back, and his skin is dissolving the entire way, and he dies right before reaching his home in Yemen, so that he suffers the worst punishment, that he is just about there, and then he dies, and he is buried over there. And it is mentioned that the traces of the elephants still were there when the Prophet ﷺ was born. and one of the Sahaba, his name is Qubath ibn Ashyam Qubath ibn Ashyam has a very famous narration in Sunan al-Tirmidhi where Abdul Malik ibn one of the Umayyad Caliphs, one of the early Umayyad Caliphs asks him that are you bigger or the Prophet ﷺ is bigger, meaning in age anta akbaru am rasulullah ﷺ and he means in age so Qubath says الرسول صلى الله عليه وسلم أكبر مني وأنا أسن منه The Prophet صلى الله عليه وسلم is bigger than me but I was born before him. Meaning don't say are you bigger or not. The Prophet صلى الله عليه وسلم is bigger than me but I was born before him. Why? Because I remember my mother taking me and showing me the defecations of the elephants that had withered and become yellow. I saw the elephants and their defecations when I was a young boy and of course the Prophet ﷺ was born was born in the year of the elephant the fact that Qubath remembers this so he's saying I'm older than him how did he prove he's older I remember my mother showing me the remnants of the elephants and Aisha mentions and recalls that when she was a young child in Mecca she remembered seeing one of the guides of the elephant that had come from Yemen who had been blinded and was living as a beggar cursed obviously to the end of his days and begging the people for any more soul of food so she says I remember one of the guides he must have been a young man at the time now he's an old man about to die and he's still begging for food this is punishment obviously this is the worst punishment that you're now blinded and you have no other means so Aisha remembers seeing that to conclude so the story especially of our lineage of the Prophet ﷺ it proves very clearly that something momentous is about to happen. Every single person in the lineage of the Prophet ﷺ establishes something of momentous value. Whether it's economic, whether it's political, whether it's just the discovery of water. And clearly therefore, when we now understand why the Prophet ﷺ was chosen by Allah, and Allah chose his lineage in this manner, that nobody in the world has a more noble and prestigious lineage. And that is why in the battle of Hunayn, what did our Prophet ﷺ say? أنا النبي لا كذب أنا ابن عبد المطلب I am the Prophet, there's no doubt I am the son of عبد المطلب so he is invoking his lineage here, because the Quraysh were still new in Islam, and he's telling them I am that grandson of the person you are so proud of and can you imagine the prestige of عبد المطلب that it is under his leadership he makes dua to Allah and Allah sends the birds of Ababil and he discovered Zamzam. So this prestige of Abdul Muttalib, there was no chieftain in all of Arabia as prestigious as Abdul Muttalib, not just because of him, but because of his father and grandfather and great-grandfather. And so to be born to the most beloved son of Abdul Muttalib, that's Abdullah, to be born to the most beloved son and to be raised by him for eight years. So all of this is of course a preparing for the Prophet ﷺ. And also we have over here as well the fact that two of the ancestors of the Prophet ﷺ were ransomed off and saved. The first is the beginning of the chain, Ismail. And the second is the end of the chain, Abdullah. So both the beginning and the end were ransomed off by Allah ﷻ. And this is clearly an indication that Allah ﷻ is blessing this ancestry. And the fact that there's also some hidden wisdom here, some semi-mystical wisdom here. That we have a Christian attacking a pagan. Abraha attacking Abdul Muttalib. And the Kaaba is the subject of attack. And neither of them is able to defend. In fact, the one is attacking and the other cannot defend. And Allah defends the Haram. and who was living in the haram at the time, Aminah, and she must have been pregnant with our Prophet ﷺ. So quite literally, because he's born in the same year, a few months later, so this means Aminah, when the incident of fil takes place, our Prophet ﷺ is literally in the womb of Aminah. So there's a huge symbolism here that Allah Himself protects, not just the Ka'bah, but what else? Our Prophet ﷺ, and this is as if to indicate that the mushrikun could not protect the Ka'bah, they're not worthy of the Ka'bah, so Allah ﷻ destroyed those who attempted to harm it, because there will come now somebody who will be worthy of the Ka'bah. The Quraysh have not been worthy to the level they deserve. So somebody will now come, and that is our Prophet ﷺ, who purified it of its idols, who made it the Qibla and who returned it to the glory that it was and that is the initial house that Ibrahim a.s. built. And with that we come to the conclusion of our quick summary of two halaqas. Insha'Allah ta'ala. Thank you.

Seerah of Prophet Muhammad 98 - Verse of Sword & Hajj of Abu Bakr ~ Dr

Al-Fatiha. will actually be the final lesson for our calendar year and inshallah we'll resume from 2015 inshallah january and we will resume with the end so we're basically winding up inshallah maybe maybe even two or three more lessons after this one and then uh then we have to decide what to do next after that subhanallah so uh but today we will do um the very final incidents in the ninth and tenth years that we haven't discussed. Now realize that what we have discussed for the last few weeks is primarily delegations and family incidents. And we kind of had to break our chronology. And you understood why. So the delegations, as we said, occurred from the 7th year all the way to the 10th year. And it would really just, it's better just to mix them all together. And of course, the most significant delegations were the tribe of Thaqif accepting Islam in the 9th year of the Hijrah. the Christians of Najran in the 9th year and perhaps the most melodramatic delegation was that of Musaylim al-Kadhab some of these delegations took place in the 10th year as well but we discussed pretty much all of them together so we had to kind of jump forward now we have to go back chronologically and talk about the next big incident that occurred in the 9th year of the Hijrah and that is the Hajj of Abu Bakr as-Siddiq the Hajj of Abu Bakr as-Siddiq now, remind me when did Mecca When was the conquest of Mecca? Everybody should know. The conquest of Mecca. When? Ramadan of the 8th year of the Hijrah. So, in the 8th year of the Hijrah, could the Prophet ﷺ have performed Hajj? Could the Muslims have performed Hajj? In the 8th year. Why is there confusion? Yes, they could have. They could have because they conquered Mecca in Ramadan. Yet, there was no basically concerted effort to perform hajj by the Muslims in the 8th year of the hijrah. Why? Can anybody think of a reason why? If we say too busy with delegations, then we are saying that a wajib or a fard has been delayed because of delegations. They didn't go for the purpose of hajj in Ramadan, but then hajj is in Dhul Hijjah. You could have come again in three months. They went to Tabuk when? Hunayn was when? Right after, that's eighth year. So that's Shawwal. Hunayn is a Shawwal eighth year. Yeah, that's Shawwal. All of it is Shawwal. So they could have come back for Hajj if they wanted to. Why didn't they? Still fresh? What is the security? Security, go on. Exactly. Mecca is not yet safe. Why is Mecca not yet fully safe? Najran, Thaqif, Tabuk. In other words, other than Hijaz, even Hijaz, how can we forget Taif? Ta'if is literally an hour's drive away, it's literally the next neighboring city. And Ta'if has a huge population that is very hostile. Right? So the reason why there was no concerted Hajj is because it's still not feasible. You're not gonna delay a Wajib or a Fard because of delegation, because it's not feasible, because of the security threats. And therefore in the eighth year of the Hijrah, there was no special Hajj delegation coming from Madinah, from the Prophet ﷺ. Rather, there were some Muslims who performed Hajj. So for the first time, some Muslims publicly performed Hajj. This had not happened since the beginning of the day, never. Now though, because Mecca is under Islamic control, so we had some Muslims perform Hajj. And the books of Seerah mention that our Prophet ﷺ placed one of the Banu Abd al-Sham, which is one of the tribes of the Quraysh, one of their members. His name is At-Tab ibn Asid. At-Tab ibn Asid, he had placed him as a governor of Mecca. So he's a local Meccawi. He converts at the conquest of Mecca. So he's one of the late converts. Now why didn't he appoint one of the elite of the Quraysh, the old converts, why didn't he appoint one of them to be the governor of Mecca? I went over this, guys. It's a trick question, but you should know it. why didn't he appoint Umar, Uthman these are far more senior than At-Tabi bin Asid as the governor of Mecca what about that he not him but how about the others why no you guys are forgetting why did they all go back they have to go back not just the Ansar, the Muhajirun are also obliged to go back. Because one of the points of the Hijrah, that because of which they were honored, is that the Muhajir cannot go back to where he came from, or else his Hijrah is nullified. So none of the Muhajirun returned to Mecca after the conquest. Guys, I went over this. I went over this. none of the muhajirun were able to go back to Mecca including the Prophet Sallallahu Alaihi Wasallam because this is only for special for the actual muhajirun as for us in our times if somebody does hijrah from a dangerous land for the sake of Allah then that dangerous land becomes safe again and he's able to return he's allowed to return but that group of muhajirun they had to make a condition that khalas they have given up everything And so there was no permission for the muhajir, the real muhajir to go back to Mecca, clear? There was no permission given to them. They had literally given up everything. So they had to then fulfill their vow. So therefore, who was allowed to remain in Mecca? Those who never left Mecca, the converts of Mecca. So At-Tab ibn Asid was the governor. And it is said that in the books of history don't really mention too much because none of the elite of the Sahaba are involved, the Prophet ﷺ is not involved. But for the first time, some small group of Muslims led by the governor of Makkah, he performed Hajj in the 8th year of the Hijrah. As for the Prophet ﷺ and the Sahaba in Medina, they did not perform Hajj in the 8th year of the Hijrah. So, in the 9th year of the Hijrah, what happens? Tabuk takes place, that is taken care of. We're gonna come to the issue of Najran as well later on. InshaAllah Najran, end of 9th, beginning of 10th year is also taken care of. And the main thing in the 9th year is Thaqif accepts Islam. And Thaqif is the big threat to Mecca. Thaqif is right next door. We talked about the delegation of Thaqif, didn't we? They didn't want to pray, they didn't want to drink alcohol, they want to give up Zina. Remember? That tribe. Okay, eventually they have to do all of that. So Thaqif accepts Islam. So now in the 9th year of the Hijrah, the Prophet ﷺ decides to send Abu Bakr as-Siddiq with an official delegation from Medina. Okay? And he himself does not perform, he does not perform the Hajj. And he does not perform the Hajj because he explicitly says to Abu Bakr and to others, why? That he says that verily the Mushrikun perform Tawaf naked around the Ka'bah, and I do not wish to perform the Hajj until that is eliminated. So he gave the ultimate reason, and that is that it is not befitting for the Prophet of Allah ﷺ to participate in the Hajj where you have mushrikun acting in this vulgar and lewd manner. Now, we have referenced this issue a number of times very briefly. It is just a footnote here. You need to understand this concept of doing Tawaf without your clothes. It's referenced in the Qur'an as we know, but I didn't really talk about it. I'll just need to talk about that so we understand why they did that. that Allah mentions in Surah Ma'idah verse 28. Allah mentions in Surah Ma'idah verse 28, and by the way, Surah Ma'idah is the verse that mentions very explicitly right before verse 28, Allah mentions how Hawwa and Adam were seduced by Iblis, and Iblis caused them to get rid of their clothes. And Allah then says that, O children of Adam, let not shaitan seduce you to take off your clothes. Then Allah says that, we have sent down clothes from the heavens. قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا We have sent down clothes from up above. We have sent down clothes. Meaning, the clothes are not natural. They're not... We're the only animal creation. We're the only creation of Allah in this world that wears something above and beyond what our mothers give birth to us in. The only creation. in this physical world that we live in. And so Allah is saying, where did this come from? I sent it down to you. Anzalna alaykum libasan. So the concept of clothes is quite literally heavenly, divine. Then the next verse, Allah says, so look at the context, all about clothes, all about Adam and Hawa having been exposed and what not. Then Allah says, Wa idha fa'alu fahishatan. When the Quraysh do something that is fahisha, And fahisha is any type of evil that is of a sexual nature. Generally speaking, fahisha is a lewd or a vulgar sin. And this is different than dhulm, because dhulm is a sin of transgression. And udwan is other. So fahisha is a sin of a perverse, if you like, nature. So Allah says, when they do a fahisha, what is that fahisha? It's not in the Qur'an. It's in the seerah and the tafsir literature. When they do a fahisha, they say as an excuse two things. وَجَدْنَا عَلَيْهَا أَبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا Number one, our forefathers did the same fahisha. Number two, Allah commanded us to do this fahisha. Then Allah Azza wa Jal negates. And He says, قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَةِ Tell them, O Messenger of Allah, that Allah does not command that which is fahisha. So what is this fahisha? The Sahaba Tabi'un, they interpreted this verse. they said the fahisha was to perform tawaf without your clothes. This is the reference. And the context clearly indicates this. Because we all mentioned now, all of the page and a half before this verse is about clothes and what not. Then Allah mentions, when they do a fahisha, what is this fahisha? They would do tawaf without their clothes. What was their justification? Why would they possibly, the holiest of holy places, why would you, astaghfirullah, want to do something so vulgar? By the way, also another point here. When they mention two excuses, Allah Azza wa Jal let go the first one because it was factual. Not because it was a valid evidence, but because it was true. Their forefathers did it. So Allah Azza wa Jal responded to the second allegation and let go the first one because the first one was technically true, but it's not a legitimate excuse. So what if your forefathers did it? But it was a valid historical thing to say. But the second thing they said, Allah told us to do this. Then Allah immediately said, no, Allah never commands vulgarity and fahsha. So what is their justification? Ibn Kathir and others, they mentioned two justifications. Why would you want to take your clothes off in front of the holiest of holy places and do tawaf wearing nothing? لَحَوْلَ الْخُذْ إِلَّا بِاللَّهِ They have two excuses. The first of them I found very interesting, that they said that, they said that, why should we do tawaf, the same way that our mothers gave birth to us. Meaning we should return to our original state that Allah created us in. Or as the fancy term, basically, nothing. Now, I found this intriguing because this is exactly the same excuse that we find the modern practitioners of the same jahili practice. Right? Basically, if you... I mean, there's no harm in saying this as well. There's this movement now, the nudist movement and what not. And this is the exact same logic. That God created us this way. Our mothers gave birth to us this way. Why should we pervert nature? Right? And if you, subhanallah, this is exactly the same excuse of the jahili Arabs. That our mothers gave birth to us this way. So when we come in front of Allah, we should be like Allah created us in the beginning. And that is our natural, without anything. And so this is the same mentality. And the point is Allah says in the Quran, no, I sent down clothes to you. I sent down clothes to you. The second excuse that they have, is that they would say, how can we do tawaf in the very same clothes that we have disobeyed Allah in? Isn't it shameful that in these garments we have disobeyed Allah? Oh, so how can we use the same garments we have committed sins in, so we have to get rid of the garments and then be naked. Right? And this really shows you, Wallahi, how easy it is to find any logic for anything. Any logic for anything. It is possible. And this is very true. I mean, just yesterday a report was released by our own country, which we see what they have done to innocent people. Right now as we speak, you know, more than half the country is supportive of these tactics. And they think this is completely... So the point is, this type of, without any divine guidance, without any sharia, anybody can justify anything. This whole, and that's my tangent here, but subhanallah, the whole notion of our intellects being all powerful and guiding and what not, your intellect can justify anything it wants. You wanna be naked doing tawaf, you will find reasons to do so. You wanna torture innocent people, you will find, whatever it is, you will find your justifications. That's why you need a sharia from Allah To tell you right from wrong Because otherwise left to our own whims and devices Anybody can justify anything That he or she wants to justify And here we have people justifying doing tawaf Which is the greatest of deeds Around the greatest of houses And they believe this house to be sacred Like we as well But somehow in their perversion They said let us be natural The way Allah created us And how can we do tawaf with the clothes that Allah Azza wa Jal we sinned in And so, the books of history mention that... Now, by the way, another point. Not everybody did tawaf naked. This was something, believe it or not, that was a sign of piety. So, like the more righteous or... It's a sign of piety. So, it's not as if every time 24-7 people are doing tawaf naked pre-jahiliyyah. But rather, maybe one out of every hundred, I'm just estimating with the earnestness. But I'm saying, it was something that was a sign of extra piety. that I will show my piety in front of everybody by showing my nudity in front of everybody. So it's not as if everybody did it. But it was something that was not uncommon. And especially during the Hajj season, because of the extra quantity, the quantity would be increased of this nature. And also it is said that, now the people of Mecca by the way, I need to make this point here, they did not follow this practice. Because they viewed themselves as being elitist. they literally thought they were elite they thought these rules don't apply to us because we are people of the haram we are people of the holy place so this was a custom of the non-Qurashis and that is why in hajj it also increased because that's when the non-Qurashis are coming and there were ways out of this by the way so even those who wanted to do it there were ways out of it what are some of the ways out of it? So they would either purchase brand new clothes, so that then the excuse of we having sinned in these clothes does not work. Or they would get a Quraishi to lend one of his garments, because for some reason, if the clothes are being used in Mecca, so then they are also holy. So it doesn't apply to them. And so, I mean, this is my ridiculous theory. I think this notion of going around the Kaaba naked unless you purchase from Makkah must have been invented by some Makkan merchant or a clothes seller, you know. It's like to me, one of my weird theories. I mean, Allah knows, but who else would invent it? Some perverse, some pervert guy, astaghfirullah, right? He wants to see people without clothes and he's a seller of clothes. He comes up with these notions and it becomes popular and eventually who benefits financially and even, astaghfirullah, from the perversion side is the people of Makkah. They get to sell. They don't have to take their clothes off. Everybody's doing it. So it's a win-win for those guys. That's not in the books of seerah. You don't have to write that down or no ticker. This is just... It is, yes, that is true. Yeah, astaghfirullah. And the books of seerah and the books of tafsir mention that when they would do this, even the women, la hawla wa quwwata illa billah, sometimes would do this. Can you imagine, wallahi, the vulgarity? Even the women would do this. But for the women, there was a little bit of license to wear what we would call maybe just a garment covering just the middle portion, just a little bit of that. Something like this, okay? So they would cover a small portion of their body and the rest of it they would cover with their hands. They would cover with their hands and they would versify a poem in front of everybody that اليوم يبدو بعضه أو كله وما يبدو منه فلا أحله that today all of my body or some of it is now apparent to everybody, but whatever is apparent, I don't allow anybody to stare at me. So allegedly when she says this, so nobody can then look at her. I don't know how that would be enforced, but that is what the point would be. That nobody should be able to look at her. And also it is said in the books of Sira that it was more common for women to do this in the middle of the night. Meaning that not in the daytime. that they would do this and of course there was no lighting back at that time so the point being that this was the custom that existed and the Prophet sallallahu alaihi wasallam explicitly said I do not want to be doing Hajj with that type of you know environment now it is very interesting to note over here that the Prophet sallallahu alaihi wasallam made a firm stand he's not going to go for Hajj because of this. And this is definitely the befitting and appropriate thing for Rasulullah ﷺ to do. But he sends Abu Bakr and 300 people. And, and, for the first 53 years of his life, without a doubt, this must have been taking place in Mecca. Now obviously the books of Seerah don't mention anything because they shouldn't. I mean it's clear this is happening. But, so what does this show? And the reason I mention this Now of course, I mean, astaghfirullah, if this is happening, our Prophet ﷺ obviously is lowering his gaze, there's no question about that. But the point here that I wanna stress, that merely being in an environment of fahsha is not in and of itself haram for you that you have to leave the country or go somewhere else. Because our Prophet ﷺ did not leave Mecca, even the women are doing tawaf of this in this nature. And it is clear that it's public. There. And I say this because we do have a lot of, especially our young men, they go through these phases of just like, you know, everything becomes haram, living in the west becomes haram. Because why? Because there's fahsha everywhere. Well, firstly, go to the east and you'll see the same amount, if not the worst fahsha, right? You guys are living in some deluded land if you think that that's not, especially with the internet and television and whatnot. يعني لا حول أخوص الله بالله There is no utopia anywhere anymore. The same fahsha over there, يعني maybe you might not see the billboard, Maybe. But do you think that there's anything less on the internet, on television, on DVDs and what not? It's just as bad, if not worse because of where and who those people are. But secondly, this incident clearly shows us that our process for 53 years when he is the minority, he is the oppressed with the Quraysh there. What are you gonna do? You lower your gaze. You fight your own battle. Just because it's happening outside doesn't mean your presence there is haram. And this is especially true when there is no place to go, such as I was saying our times. There is no place for us to go to. And as long as we protect ourselves to the greatest extent possible, فَتَّقُوا اللَّهُمَّ اسْتَطَعْتُمْ Inshallah ta'ala there is no sin on us to be in that public environment as long as we battle with our own gaze. So our Prophet ﷺ sent Abu Bakr to do what? To lay the foundations for the final year of his life. that would be the final hajj, hajjat al-wada. That that hajj, it should be a perfect hajj. So he sent Abu Bakr, now there are no idols in Makkah, that was 8th year, gone. But there are still going to be what? Pagans, coming from all over Arabia, and they're gonna have their weird and bizarre customs. So he sends Abu Bakr as-Siddiq, to make sure that there are not going to be these rituals anymore, and that there are not going to be any pagans anymore. from now on, Makkah is going to be an Islamic site there's not going to be any idol worshippers coming over there and as soon as Abu Bakr radiallahu anhu left the city of Medina, within a few hours, Allah subhanahu wa ta'ala revealed Surah At-Tawbah or I should say the first three pages of Surah At-Tawbah, two and a half pages of Surah At-Tawbah and these verses are directed to the pagans of Arabia. And what is the wisdom? Why did Allah subhanahu wa ta'ala delay this? Allah knows best, but maybe it was because of exactly what happened and that is that when somebody said to the Prophet ﷺ, why don't you send these verses to Abu Bakr as-Siddiq? So he said, no one shall convey these verses on my behalf other than somebody from my own household. And he chose Ali ibn Abi Talib, who was not a part of the initial hujjaj. He was told to stay. There was a group of 300, I forgot to mention 300 were chosen, along with 25 sacrificial animals. So 25 badanas, 25 hadith the Prophet ﷺ sent, and 300 Muslims. And at the head was Abu Bakr. Ali was not told to be in that group. So Ali is staying in Medina. Within a few hours, literally, because Abu Bakr has not yet reached Dhul-Hulayfa. And that's literally gonna take a few hours. Surah Tawbah comes down. So the Prophet ﷺ tells Ali ibn Abi Talib to go catch up to Abu Bakr as-Siddiq, take these verses, and then announce them to the people in the Hajj time. So we need to quickly go over what are these verses of Surah At-Tawbah. And of course Surah At-Tawbah was one of the very very final surahs revealed. And some say it is the final large surah to be revealed, others say the final is Surah Al-Ma'idah. So Ma'idah and Tawbah are the final Surahs to be revealed. And Tawbah, of course, we all know, even our young children know, that the one thing about Surah Tawbah is what? That sets it apart. No Basmala, no Bismillahirrahmanirrahim. And there are a number of opinions, two of them are the most famous ones, why it doesn't have the Basmala. The first of them is narrated from Ali ibn Abi Talib radiallahu anhu. And he was asked, why doesn't Surah At-Tawbah have Bismillahirrahmanirrahim? And now his response, it makes sense now for today's lecture. He says, Bismillahirrahmanirrahim is what you write at the beginning of a contract of protection, of rahmah. Right? That we're going to now have a treaty or truce. And Surah At-Tawbah is about bara'ah, which is to cut off the ties, to disassociate. And so you're not gonna start the surah of dissociation By saying in the name of Allah Ar-Rahman Ar-Rahim Because Allah is saying in the surah In the very first or second verse Allah has nothing to do In English we say I've washed my hands off of I mean barik means I have nothing to do So it's not befitting that such a surah begins with Ar-Rahman Ar-Rahim this is Ali bin Abi Talib's statement and then there's a hadith in Tirmidhi which is the second reason given which is really confusing for the beginning students of knowledge and we don't have time to get into the details but I'll just tell you and then maybe at a later time we can go into some of those details Uthman bin Affan was asked by his student why didn't you put the basmala at the beginning of Surah At-Tawbah and also why did you combine Anfal and Tawbah even though Anfal is early Mecca and Tawbah is late, sorry, early Medina and Tawbah is late Medina. There is no connection in date of chronology that Anfal is Badr. Anfal is Badr. And Tawbah is post Tabuk. Tawbah is Tabuk and post Tabuk, right? Because remember we went over all of Tabuk and Masjid Dara, remember? This is all happening now. And then the beginning portion of Tawbah is revealed in the end of the ninth year. So Surah Tawbah is all ninth year. and Surah Al-Anfal is all first and second year. So one of his students says, why would you combine Anfal and Tawbah even though their dates are so far apart and then why didn't you put Bismillah? And so Uthman ibn Affan says, according to the hadith in Tirmidhi, that the content of the two was similar. They're both Qital and Jihad, which is very true. And Tawbah was revealed very late and we didn't know whether it was a separate surah or not, so we just put it with anfal. And because we didn't know if it's a separate surah, we didn't write basmala. So this is another reason given. Now this raises a whole can of worms, but it's not related to seerah. That's ulum al-Quran. Unfortunately, I don't have time to talk about that, but it is in my book and other references you can find. The point being, let us now go over the very first verses of tawbah. بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُ مِنَ الْمُشْرِكِينَ بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ This is a declaration of dissociation. It's a very powerful beginning. It's a very powerful beginning. بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ That this is a declaration of cutting off all ties. Dissociation. There is no powerful word in English like بَرَاءَةٌ in Arabic. That literally cutting off all ties. from Allah and His Messenger. إِلَى الَّذِينَ عَاهَدْتُ مِنَ الْمُشْرِكِينَ To all those who we have some treaties with from the pagans. So there were treaties in the 6th year, 7th year, 8th year, all of these treaties. Now this is the declaration that all of those treaties are going to be made null and void. Now anytime you have a treaty with somebody, before you break it off, you have to tell them. You cannot surprise break it off. It's against Islam, it's against etiquette. You have a contract, even in our modern day, when your employer fires you or whatever, there's a clause there, isn't there? That there has to be, what is it for most of you? Three months, two months, what? I don't know. Okay, let's not open this door. Any second is like that. But most employers have a clause, right? That if the termination is from their side, they'll give you one month or something notice, right? Okay, is this old school? 90 days 90 okay so some of the guys are 90 days some of you are 0 okay okay so the union guys have 90 days and the non-union guys have 0 okay the point being the point being that generally speaking when you annul the contract it is good to have this clause and this is the way that even our sharia operates that if you have a treaty with an enemy nation or something you cannot just break the treaty as you attack them. That's completely un-Islamic, it is haram. Rather if you wanna break off the treaty, you have to tell them, look, we have one month left and khalas, it's gone. This is like the end of treaty associated. This is what is happening now. This is what Allah is revealing this surah for. That any treaty we have, we are now going to break it off. And Allah then gives the conditions and the details of that, that Allah subhanahu wa ta'ala says, فَسِيحُوا فِي الْأَرْضِ أَرْبَعْتَ أَشْهُرٍ So go ahead and wander around for four months. Do what you want for four months. So all treaties are gonna come to an end in four months. You have four months, and you are completely safe and free for four months. Not just in your lands, because the treaties were specific to the Banu this, the Banu Tha. Now Allah is saying I am making the treaty broader in terms of geography. For four months you are free to go anywhere. Anywhere and do whatever you want. Pack your stuff, you know, take care of business, visit family, whatever you need to do. You have four months to do that. And Allah Azza wa Jal is not giving this to you because He is weak. This is not because Allah is incapacitated. No, this is a generous gift to you and Allah will humiliate the pagans. Wa Adhanum Min Allahi Wa Rasulihi Ilan Nasi Yawmul Hajjil Akbar And this shall be a declaration, adhan. This is a declaration from Allah and His Messenger to all of mankind on the day of the big Hajj, Al-Hajjil Akbar. And this is the day of sacrifice, Yawmul Nahar, which is the day after Arafah. This is Al-Hajjil Akbar, this is the day after Arafah. that Allah and His Messenger have cut off all relationship from the mushrikeen, from the pagans. There is no more relationship with the pagans. So if you repent, it is good for you. And if you turn away, then know that you are not going to defeat Allah. And that give glad tidings to those who reject that they shall have a severe punishment. Except, there is an exception here. Except, meaning the four months, those whom you have a specific treaty with the pagans, with a time clause. Now the four months is those you don't have a time clause with. If you have a specific treaty with the pagans, any tribe, and they have not broken their promise at all, then in that case Allah says, فَأَتِمُّ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ Go ahead and fulfill their contract or treaty until you put that time clause and it goes away. And that is because there were some small tribes, the Prophet ﷺ actually put a time clause for one year, for this many months. He put a time clause. So, we are a fair nation and people. And if the time clause was at the beginning of the treaty, and they didn't break anything of the treaty, then you don't have the right to break the treaty. You understand the difference between an unconditional treaty and a conditional treaty. So, Allah puts the exception here. The conditional treaty that had a time clause, and they were good to you, and they honored the treaty, then how about them? Then, فَأَتِمُّ إِلَيْهِمْ عَهْدًا إِلَىٰ مُدَّتِهِمْ Go ahead and fulfill their treaty until their time clause finishes. So be fair to those who are fair to you. Then the fifth verse comes and I have to go into a little bit of detail because this is the most misinterpreted verse from Islamophobes. This is the verse that is always used by Fox News and by Spencer and Pamela Geller and all of these people. This is that verse. It is called the verse of the sword. ayatu as-saif the verse of the sword and you have to understand this verse in the context of the ninth year of the hijrah after the conquest of Mecca paganism is being eliminated all of this needs to be understood that Allah says when the sacred months finish now what are the sacred months some scholars said the sacred months are the famous sacred months of the hijri calendar others said Allah called the four months in verse number two he called them the sacred months because those are the four months you cannot fight for this particular year. Meaning for this year, those four months have become sacred because you cannot fight. So basically when those four months finish, you understand. فَإِذَا سَلْخَ الْأَشْرُ الْحُرُمْ Some ulama said Ashur al-Hurm means the classical Ashur al-Hurm. But Allahu'alam, the stronger opinion appears to be the Ashur al-Hurm in this verse are the four months Allah just talked about in the previous verse. So when the sacred months, those four months finish, then what? Then you have an open license to attack and kill and surprise them and whatever. Take them prisoner, do whatever needs to be done. Now, no, see here's the point here. Here's the point. This verse was revealed for the Haram and for the Arabian Peninsula. that there's not going to be paganism, idol worship in that sacred land anymore. You cannot worship an idol in the lands of the haram. And so they were given four months. You have two options. Get rid of your paganism and accept Islam. And that's exactly what Allah says in this very verse that is the verse of the sword that Allah says, but if they repent and they start praying and giving zakah, then they are your brethren. Allow them to be what they want to be. فَخَلُّوا سَبِيلَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ So in the same verse of the sword, after they've been told, you have four months, you can either pack your bags and get out, or face war. And that is because it is not allowed in our Islamic sharia for idolatry to be practiced in the Arabian Peninsula. You cannot have idolatry practiced openly in the Arabian Peninsula. And that's something that is pretty much agreed upon. Now, scholars have differed outside of the Arabian Peninsula. And historically speaking, pretty much every single Muslim ruler from the Umayyads and the Abbasids and the Ottomans and the Mughals of India, they all tolerated paganism outside of the Arabian Peninsula. So fiqh is one thing, reality is another. That realistic or historically speaking, historically speaking, now of course by unanimous consensus, Jews and Christians are allowed to live in an Islamic state. There's never a controversy over this, that if they pay the jizya, they can live under the Islamic rule. The ikhtilaf came over non-Jews, Christians and Zoroastrians. Zoroastrians were added by Umar ibn Khattab. Because Umar added Zoroastrians, Umar ibn al-Khattab was the first commander to conquer non-pagans and non-Christians and Jews. I.e. the Zoroastrians. When he conquered Persia, there was Zoroastrians there. So the Sahaba differed, what do we do now? And Umar ibn al-Khattab said, عَامِلُوهُمْ مُعَامِلَ الْأَهْلَ الْكِتَابِ Treat them like you treat Ahl al-Kitab, except that you cannot marry their women and their meat is not halal. Meaning, they pay the jizya and they are protected. clear? now based on this I'm going into a tangent by the way this is not seerah but I know all of you want to know this this is something we should know based on this all of the madahib agreed that yahud nasara and majus are allowed to live in dar al islam if they pay jizya clear? there's no ikhtilaf in this at all that they can practice their faith have their churches and synagogues and fire temples as long as they pay jizya, they are protected by the state. Of course there are conditions, they cannot proselytize. We're not painting that society to be a post-liberal, post-modernist, post-humanistic, secular. No, it's very clear. You're allowed to be Christian, Jew or Zoroastrian, but you cannot convert other people. You and your children and your families, go ahead. But you cannot convert other people to your faith that are not a part of your faith. That's very clear in Islamic textbooks. But the point being, the ikhtilaf came, what if you're not Christian, Jew or Zoroastrian? This is where the madhhab differed. Some madhhab said, no tough luck, you only allow these. And others said, no it's okay. What Umar said of the Majoos applies to every other religion. You understand this point? Okay. And I said, fiqh is one thing and history is another. No matter what the fuqaha said, historically, the khalifa basically allowed every single religious group to be who they are as long as they didn't proselytize and they didn't fight and be a nuisance. And the classic example of this, I mentioned this two months ago when the Yazidi crisis happened. The Yazidis are the classic example. That the Yazidis have existed under the Abbasids and under the Umayyads and under the Mamluks and they are neither Christian nor Jew nor Zoroastrian nor Muslim. They are a heretical or semi-heretical group. They have their own bizarre, their beliefs go back to the ancient beliefs of Iraq. Where they have some rather bizarre things and they are mistakenly called Satan worshippers, even though that's not technically true. But they have their bizarre beliefs. The point is they were tolerated. And other, I mean the Mughals is another example, right? That the Mughals were the largest empire in India. And they had no problem with the Hindus being there. And Aurangzeb is considered to be a fanatic simply because he tried to institute jizya. But he never ever said that the Hindus have to convert or get expelled. Just because he wanted to institute the jizya, and he's basically resurrecting Umar's opinion that we're gonna take jizya from them. The point being that this verse cannot be taken as a carte blanche execution order on all non-Muslims. And one simple historical fact, that not a single person lost his or her life because of this verse. This verse is a threat. You have four months or else you're gone. It's a threat. And it was meant to be a threat that scared the people and that is why paganism disappeared from Arabia, which was exactly what Islam wanted. So, to take this verse, kill the pagans wherever you find them, that's what they always do. or they say kill the infidels wherever you find them. And to ignore the entire context that in the same verse, or actually in the next verse, verse number 6 Allah is saying, that if any mushrik seeks your protection, then grant him protection. Until you explain to him Islam, and take him to a safe place, then after that he is on his own, you're on your own. so verse number 6 clearly says anybody wants protection give him protection explain to him Islam accompany him to the borders get rid of him and then you go your way he goes his way not one person was actually killed or executed as a result of this verse it was meant to threaten the pagans either accept and stay where you are or pack your bags get rid of your businesses, sell your stuff and go live elsewhere and that's exactly what happened paganism is wiped out of Arabia and that was the goal of the Prophet ﷺ and we will not sugar coat this at all, we do not want idolatry to be taking place in the Arabian Peninsula, idolatry was not wiped out from the rest of the world, even from the rest of the Muslim lands, and we've given examples of this, but it was wiped out in Arabia, now another point here so another major controversy historically is the issue of Ali ibn Abi Talib being chosen to convey this message to the pagans to the pagans of the hajj of the ninth year so ninth year of the hajj of the hijrah is the only year ever in the history of humanity where Muslims and pagans performed tawaf and hajj simultaneously. Never before were official delegation of Muslims and the official delegations of the pagans that have come from other lands performing hajj simultaneously. This was the one and only time in the ninth year of the hijrah that you had pagans that had not accepted Islam. The periphery regions, other regions, north, south, east, west, not everybody is a Muslim. So Ali ibn Abi Talib is sent to announce to all of those pagans, go back to your people and tell them, either ship up or shape out, you got four months. Four months. If you don't, we will attack you. And that was the clear point. Now, the question of course is, why was Ali chosen? Ali ibn Abi Talib, he was given Surah At-Tawbah, or I should say the first two pages of Surah At-Tawbah, and he quickly gallops up to Dhul Hulayfa, which is as you know the Miqat of Medina. Abu Bakr is just a Dhul Ulaifah he sees Ali and Ali was given the personal camel of the Prophet Sallallahu Alaihi Wasallam and this was a sign that the rulers would always do they would give a personal ring or a personal staff or a personal camel to re-representative of the ruler and when Abu Bakr saw Ali riding on the camel of the Prophet Sallallahu Alaihi Wasallam immediately he asked him are you being sent to be a commander over me? or am I still gonna be the commander and you are lieutenant or second in command basically and Ali says no you are still the commander the Prophet ﷺ didn't send me to take over from you you're still the commander but I've been come to send or to recite Surah At-Tawbah now of course you understand this is gonna cause a huge tension between which groups and which groups obviously so obviously the Shia interpret this and they say this is explicit that Ali should have been the Khalifa. I mean, out of all of the evidences, so this is on the top two or three that they say. Right? Of course, the top one, of course, is the Ghadir Khum incident, which we'll come to, or we'll talk about maybe later on. That's the number one, always, Ghadir Khum, always. And then of the top two or three, they say this incident here. That in Hajj of Abu Bakr as-Siddiq, when the Prophet ﷺ had to be represented, he clearly said, No one shall represent me other than my family member. And he chose Ali and he sent him to announce to the pagans the Surah At-Tawbah. Now, this is actually as is typically the case, very easy for us to understand in the proper way. We have our interpretation, have their interpretation. Al-Baghawi and other historians and Mufassirun mentioned that it was the custom of pre-Islam that we can all understand that when the chieftain or the ruler or the leader wants to make a treaty or break a treaty, you have to send somebody from his family to enact that treaty on his behalf. And because he's dealing with the jahili Arabs, he wants to make sure there's no excuse that somebody can say, oh, because these are not Muslims now. He's dealing with pagans. And they're still steeped in the culture of jahiliyyah, where lineage is everything, and family is everything. And so he wanted to provide no excuse for them and he sends Ali ibn Abi Talib to break the treaty that he himself had enacted. You know the general treaties that don't have the clause, right? So who's gonna break it? Somebody from his own family will say you have four months left. So that there's no excuse left that oh, we're not gonna accept Abu Bakr, we have to take this directly from the Prophet ﷺ himself. And the simplest correct understanding for us is that Abu Bakr and Ali are both in the same convoy of Hajj. Ali literally says to Abu Bakr, no, you are still the Ameer and I am the Ma'mur, I am the one under you. So the interpretation of the Shia for our perspective is simply incorrect to say that Ali, this indicates that Ali is more rightful of the Khilafah. In this incident, you have two of the greatest of the Sahaba, Abu Bakr and Ali together. And the Prophet ﷺ sends the both of them. But Ali is not sent as the Ameer. Ali is sent for a task. And that task is to break the treaty. And Abu Bakr is the overall Ameer. And for us this clearly demonstrates, because again, Alhamdulillah, we love Ali the way he should be loved. And we are more rightful to be Ali's partisans. I have said this in my Karbala lecture. We are the true Shia to Ali. Meaning we are the ones who support him and believe in him the way that it is worthy to be believed in. And so we have no problems giving every blessing that is given to Ali radiallahu anhu. And this is a great blessing and a great honor. And we have no stinginess in saying he is indeed the Al-Bayt and he represents the Prophet ﷺ and what not. But this doesn't mean that he should have been the Khalifa over the Prophet ﷺ. So, this was the only Hajj we said in Islamic history that was performed by both Muslims and some remnants of the pagans. And it was also the only hajj that the rites of hajj were still performed according to the old ways. In other words, the Prophet ﷺ did not show the correct way of hajj. So the hajj of the mushrikun was slightly different in terms of order and what not. So Abu Bakr is doing it in the old way. Because that's what he's accustomed to. By the way, how many hajj did the Prophet ﷺ do? How about before the hijrah? How about before the hijrah when he's living in Mecca? Was hajj an institution? Not hajj as we know it. They had their own hajj. They had their own hajj. Correct? And much of that hajj was taken from Ibrahim a.s. Going to Arafah, doing tawaf, doing sa'i. they had that right so did the Prophet ﷺ do those or not so the books of seerah don't mention but it is understood he must have done hajj when he was in Mecca after the Prophet ﷺ not only when he was young before Prophet ﷺ obviously he would have done in those days but after the 40th his 40th year would he have done hajj the books of seerah don't mention but it's understood like the average Makkawi person living in Makkah to this day, I mean wallahi if you live in Makkah and you don't do hajj, honestly you have a problem. And if you live in Makkah and you don't go for the hajj, I mean many of my friends who live in Makkah, they literally just on the day of Arafah take their car and drive to Arafah, because it's 20 minutes away, okay? And then they drive back home and whatnot. That's all you got to do. And you drive to Arafah, you do tawaf, you whatnot. So for the Makkawi not to do hajj, and Arafah is 10 minutes away, just take the bus or whatever, and then come back to your home and what not. So how could the Prophet ﷺ not have done hajj? Yes, after being a Prophet, why would he not do hajj? But there's nothing wrong with the hajj of those times, of Arafat, Tawaf, Sa'i, there's nothing wrong with that. So that is a time when he is being persecuted. Whereas now he is in charge, and he can enforce law. Whereas back then he cannot enforce law. Right? He didn't want to be there. So that was my point. Did he leave Mecca for 13 years? No. So clearly it is happening. Right? Let's finish this inshaAllah And then because we're starting the Q&A right now So Abu Bakr as-Siddiq Performs the Hajj Ali radiallahu anhu And along with him Abu Hurairah is also sent The two of them announced throughout Mina They announced Four major announcements They recite Surah At-Tawbah the first two pages So that everybody knows you got four months Then they have four major announcements to make Number one No one shall enter Jannah other than a Muslim or a mu'min. Or in another version, the kafir shall not enter Jannah. Number two, no one shall perform tawaf naked. Number three, no mushrik shall ever perform tawaf again. This is the final year. And number four, any contract that exists with the pagans, with any tribe, shall have four months. After this, there is no treaty or contract with any tribe unless there is a special clause for a time clause. We talked about that, right? So these are the four major announcements in Hajj of Abu Bakr as-Siddiq. Now, the first point is very interesting. Why mention that no one shall enter Jannah except a Muslim? No kafir shall enter Jannah. So this is now perhaps the final da'wah that is being given to groups of people that might decide to leave Arabia forever. because they've heard the success of Islam they know they have either two options convert or leave it's never convert or die by the way convert or leave Arabia so they're being told the most important thing that they need to realize there is no way to Jannah other than Islam and honestly for me this is a very important point for our modern times because this principle of Islam Islam is being watered down and many of our youth find it difficult to swallow. And I have a more extensive lecture online, Salvafic Exclusivity in Islam. I have an academic, it was an academic paper. You can find it online. But to me the fact that the Prophet mentions this as the first announcement in the final Hajj that the pagans would ever attend. It really demonstrates, I mean Qur'anic wise and even logic wise, it's common sense. If you believe in a religion, it had better be a religion that saves you from Allah's anger and punishment. If other religions also save you, then why believe in this one religion? The purpose of religion is to be guided to Jannah. The purpose of religion is the pleasure of Allah. If you're gonna say, oh, many other religions do that and guide you to the pleasure of Allah, then why reveal another religion? Why even follow one religion? Just choose the other one that you think is also valid. Religion by its nature, logically should be exclusive. In terms of Allah's pleasure. In terms of this world, the fiqh is clear. You do what you want. لَكُمْ دِينُكُمْ وَلِيَ دِينُ That's fiqh. That's this world. You have your way, I have my way. No problem in this world. But in the akhirah, it doesn't make sense. You either believe in idolatry or you don't. You believe in monotheism or you believe in polytheism. Or you believe in trinitarianism or you believe in this and that. Not all of them can be simultaneously valid. And so the Prophet ﷺ is telling the mushrikun, the final opportunity. You only have one way to get to Jannah And that's through La ilaha illallah Muhammadur Rasulullah. As for the issue of doing tawaf naked, it was enforced even in the hajj of Abu Bakr. So even in the ninth year, nobody did tawaf naked. Because that was enforced right then and there. As for the pagans not doing tawaf, that was not enforced that year, because they're already there. That was enforced for next year. So in the ninth year, nobody did tawaf naked. That was the eighth year, was the final year. In the ninth year, pagans did do hajj. But they were told, final year. And then they are told, you have four months left. Otherwise, you have to leave. And therefore, this was a clear signal that Islam had triumphed over idolatry. This is the final, if you like, nail in the coffin of idolatry. And as I said many, many, many times, this is one of the most amazing U-turns in human history. That in 20 years, in 20 years, an entire civilization gives up its heritage of over 3,000 years and accepts a new religion. There are no... I can make a joke about Arab idols. You know? I'm not gonna... Bad joke, sorry. The Pakistanis don't get it. There's a show called... Yeah, okay. So forget that. I was gonna say there are no Arab idols, but then our Palestinian brothers would get very hurt because you have an Arab idol. Anyway, there are no pagans anymore that are Arabs. It's gone completely. There are still Arab Christians. Islam tolerated them, right? There used to be Arab Jews up until 1948, you know this. In fact, still there are, ethnically speaking, there are Arab Jews. Ethnically, but they're losing their language. Because when they migrated to Israel, so they lost their language. But there were Jews in Morocco, Jews in Yemen, Jews, there were Arab Jews. Islam tolerated. But nowhere were there Arab pagans anymore. Why was this? Because of these verses. And this is one of the most interesting, if you like, miracles of Islam. That Islam eliminated idolatry amongst an entire civilization. And our Prophet ﷺ saw the culmination of his efforts there. We just have a few minutes left, so that was in the 9th year of the Hijrah. Also in the 9th year of the Hijrah, I already mentioned this before, but it was towards the end of the 9th year. our Prophet ﷺ sent many Sahaba as either governors or teachers of Islam to various places around the kingdom, especially in the north and in the south, and especially down south. We know of many famous Sahaba who went. Mu'adh ibn Jabal was sent, and I told you the story before. He walked with Mu'adh ibn Jabal. He told him, I might not see you again. Others were sent as well down south, and especially down south, Islam, it seemed flourished. people accepted Islam very quickly, very easily, they accepted Islam. And one final incident of accepting Islam also took place in this year, and that is in the province of Najran. So Najran is a little bit above Yemen and south of Arabia. So it's south of Hijaz and above Yemen. So province that is in our times the southernmost province of the modern kingdom of Saudi Arabia. So Najran borders Yemen clear right so this is the southernmost province of modern Saudi Arabia by the way it's a very beautiful province is a very luscious very green its people are very different ethnically even their language is slightly a different type of Arabic accent and whatnot so this province of Najran our Prophet sent Khalid ibn al-Walid in the beginning of the tenth year of the hijrah. Just quickly, we have just a few minutes left. Much to say here, but I don't want to delay this till afterwards. And he told Khalid bin al-Walid, do not attack them until you give them three days. Until you give them three days, and tell them that they have the option of accepting Islam, or if they're Christian or Jew, they pay jizya, or they have to leave. Because pagans are not allowed to stay. So, three days they have. And this shows us again, the mercy of the sharia, that this is a very big momentous decision, they have to make it. And if they don't accept, then you can fight them after three days. So Khalid ibn al-Walid sent criers into the main cities and what not, and he said, these are your options here, the famous options that we all know about. And lo and behold, they all accepted Islam. The entire province of Najran accepted Islam. And so Khalid ibn al-Walid was really confused, what do I do now? I brought an army, there's no fighting. so he sends a letter back to the Prophet ﷺ saying Ya Rasulullah the people of Najran they all embraced Islam and I'm now here what do I do? and so the Prophet ﷺ sent a letter back send a delegation up to me send a few people up meaning I want to test them are they really Muslim I want to teach them what not so a delegation comes from the group of from the people of Najran and Ibn Ishaq mentions a very interesting conversation that I tried myself to decipher today and I was not able to do so. What is the point of interest for me? So the group enters in and the Prophet ﷺ did not recognize them. And he said, مَنِ الْقَوْمِ Which is the polite way of saying, who are you? But it's a polite way of saying this in Arabic. I mean, like, you know, who do I have the pleasure of welcoming? How would we say this? So مَنِ الْقَوْمِ Then he says that, كَأَنَّكُمْ رِجَالٌ مِّنَ الْهِنْدِ which was something I did not understand and I looked up all of the reference I have which translates as you seem to be Indians right now why would the Prophet ﷺ call the people of Najran Hind people from India like as if you look now he's not saying you are Indians but as if you are from India now this is interesting because we don't know of any Indian Hind that the Prophet ﷺ ever met in his life as far as we know no Hindi ever came down to to Mecca, contrary to what maybe Pakistanis want to believe, no no Hindi came and you know sorry guys, it didn't happen, right? as far as we know we don't know of anybody so why would this be I tried to look up I couldn't find anything, but I have my theories and Allah knows best, of those theories is that the people of Najran, their complexion is different than other Arabs, and so maybe their complexion and their features perhaps this was what led him to say that as if you are from Hind. Also it is known that the people of Najran had a different type of hairstyle that they would like. Now remember at that time Hind was of course completely pagan and what not. So their hairstyles were round and curly and what not. Allah Allah maybe this as well. But I don't know. Why are these being called Hind. So when they said they are from the Najran, so the Prophet ﷺ has some back and forth. A little bit of it is harsh but he's testing their Iman. He's saying, are they really Muslim or not? And I don't have time to go into the whole conversation. But he wants to see whether they really are genuinely Muslim or not. And in the end they come out with flying colors that they are Muslim. And so the Prophet ﷺ asked them a question that, tell me what was the secret or the reason that you're always winning against anybody who attacks you? Why are you always the victors. So they say two things. They say, number one, we always are united. Once we make a decision, we never fight amongst ourselves. We go as a team. Right? And number two, we never did zulm to other people. We never did zulm to other people. Unless they did zulm, then we attack back. Otherwise, we are never zulm. And subhanAllah, this shows us. Wallahi, this is like a class on management or whatever, nothing to do. You wanna be successful? Teamwork? work us together, and don't take the rights of other people. Don't do something that is underhanded or whatever. Be dignified and what not. And so the Prophet ﷺ then sent Amr ibn Hazm al-Ansari to be their religious leader and governor. And he sent a letter that one month before he passed away to Amr ibn Hazm instructing him how to be a religious leader. and maybe, I don't know, maybe we'll talk about that letter next time I'll see, because this letter by the way is one of the most famous letters in the seerah why? because it was the last letter that our Prophet ﷺ dictated in his life and it's over a page long and it is meant, it is directed to Ahmad ibn Hazm and it's basically a whole bunch of wasiyas a whole bunch of commandments of how to you know, teach them and what not so basically it is one of the last things one month before he passed away because the people of Najran they accepted Islam four months before he passed away literally one month before the Hajj so this is now the very last major province under Hijaz it converts to Islam and then he sends this letter to Amr ibn Hazm and it is a very famous letter and by the way one phrase in it is the phrase that most of the Fuqaha discuss so much about because it says in it no one should touch the Quran except if he's Tahir. لا يمس القرآن إلا طاهر. So from this, the majority of the مذاهب all say to touch the Qur'an يلي تهافض. What is their number one evidence? It is the hadith of Awad ibn Hazm that the Prophet ﷺ sent him a letter when he was the governor. This is that. That's a fiqh issue. And for those who took that, the class of fiqh, remember we talked about this phrase here. Final interesting tidbit, tangent, what not. These days, Najran has an interesting twist in it. what is Najran known for? who can tell me? hmm? what is Najran known for? louder now, now, now well okay, that's true but theologically no, there are no Christians in Najran there are no Christians in Najran anymore Houthin or Yemeni close keep on going keep on going Indians are everywhere man look around you were surrounded by Indians but you're not Hindi don't worry Najran is the only place in no no no no not Zaydi Ismaili Arabs exactly That's the sentiment I was waiting for What? Ismaili Arabs It's the only place That has Especially in Arabia So Saudi Arabia The modern Saudi Arabia has places that have 12 or Shia Right? Yemen has 5 or Shia Zaidis Okay? Najran is the one province In that entire region That is predominantly Ismaili Shia not 12-er not 5-er no, Ismailis now, most of you know Ismailis most of you know who are the Ismaili Shia so in the Fatimid reign very quickly, I love these things this is my area of speciality all of these theologies and what not is not a part of the seerah by the way in the Fatimid time, I know you all want to know in the Fatimid time Al-Azhar University was founded by the Fatimids as you know and they were the ones who would send out, they were the ones who coined the term da'wah, that we now use da'wah, da'wah, da'wah and da'i. They were the ones who coined it and made it popular, that a caller to Islam is called da'i, right? So they were the first group to really make it to that type of technical term, to give da'wah to people. And we're gonna, you know, send da'is out. Of course it's halal to use, but I'm saying they were the first group to do that. And they had an Azhar University. So they sent out da'is across the globe to give da'wah, but not to Sunni Islam, but to Ismaili Islam. And so groups of people converted, and groups converted in India, and in Yemen, and across the places. And the group that converted in Yemen remained loyal to the Fatimid Empire, and then slowly but surely the Fatimid Empire disintegrated. There was a civil war between two strands, the Mustaali and the Nizari. the Nizari strand became what is called Aga Khanis. So the Aga Khani Imam claims biological descent from the Fatimid Empire, from the Fatimid Khulafa. Whether that claim is true or not, I don't know. But he claims descent, biological descent from Nizar. Person's name is Nizar. Nizar's brother was Mustaali. And Mustaali's chain eventually disappeared and that became what we call Buhra Ismaili Shiaism okay so Buhra's and Aga Khani's are blood brothers back somewhere back in the Fatimid time Mustaali and Nizar Nizar became Aga Khani's Mustaali slowly but surely his line disappeared there was a baby by the name of Tayyib and so Tayyib just disappeared and so they say the Imam is in hiding as all of the other Shia groups they said the Imam is in hiding. The Aga Khanis are the only Shia group that says their Imam is Zahir. Their Imam is clear. They know their Imam. The 49th Imam I think is now. 49th right? 49th or 48th? 49th I think. Pretty sure 49th Imam. The 12-ers say the Imam is in hiding. The 7-ers say anybody can be Imam. It's not something that is divinely appointed. The 5-ers excuse me. The Zaidis. The Ismailis they have split into many groups. The Buhri, Mustaali, Tayyibi Ismailis, they're called Tayyibi and Mustaali because of this. They're called Buhri from the Gujarati Hindu term Vuhra, which means businessman. And so because they were businessmen in Gujarat, they were called Vuhra, Vuhra, Buhri. So they're Buhri, Mustaali, Tayyibi. They split into two branches. Okay? Okay, you have Dawoodi Buhra and you have Sulaimani Buhra. Some of you guys, I'm sorry for losing the Arabs and the non-Daisies here, but the Daisies you all have heard Dawoodi Buhra. Haven't you heard Dawoodi Buhra, right? Okay, why do they say Dawoodi Buhra? Because there's a split. The split is with Sulaimani Buhra. And the split is over who's in charge of running the Ismailis. not who's the imam because the imam isn't hiding the Dawoodi Bohra and the Sulaimani Bohra they had a split between two people named guess what very good you guys are smart mashallah Dawood and Sulaiman okay and so the Dawoodi Bohras went with Dawood the Sulaimani Bohras went with Sulaiman and the Dawoodi Bohras eventually primarily ended up in where? where? Dawoodi Bohras where? India, where in India? Gujarat. So predominantly the Dawoodi Buharas are in Gujarat. That's why they're called Buhara. Their split occurred in the 1500s. Sulaiman was denied the leadership. So the Yemeni community accepted him as their leader. And they called him from India to come to Yemen. So he started the Sulaimani, Dawood, sorry, Sulaimani, Buhra, Mustaali, Tayyibi, Ismaili branch. Clear? Very simple, right? And from that time on, there they call him Da'i Al-Mutlaq, the big Da'i. That's the title given by both Sulaimani and Buhri Dawoodi Shia. okay, their big guy is called a da'i al-mutlaq to him you give 10%, to him you do this, that's the big he's not the imam he is the representative of the imam okay, and of course these people are very, I mean they're considered to be holy and pious, they're also very wealthy but they say the wealth is used for their followers, and I have a good friend of mine as well who's of this end, and from his perspective his imam is very righteous and what not imam, his da'i is very righteous and what not but in the end of the day every person gives a good percentage of his money and they live their lifestyles and what not the point being the Sulaimani what I wanted to say the da'i al-Muthlaq of the Sulaimani branch lives in Najran to this day and the Saudi political establishment has a very tense relationship with this, because they're all Saudis now, because when King Abdulaziz conquers Saudi Arabia, so Najran comes under Saudi rule, there is huge tension. And the human rights, what is it, whatever they call human rights, watch whatever, they have lots of reports because these people from their perspective, and I'm sure, I'm not even denying this, I'm sure it is the case, are persecuted, deprived of jobs, education, because obviously, I mean, they are viewed to be of a heretical branch of Islam from the perspective of the establishment. And so the da'i al-mutlaq is a Saudi living in Najran. And at least maybe half a million people are following that version of Islam. They're all Najrani. The majority of that region, especially two or three of the prominent tribes are Ismaili. And it's something that is very interesting if you go and look at it. But in any case, I like this type of stuff. For me, some of you don't like it. In any case, that's Najran for you. And they converted back in the day. And inshallah ta'ala, with that we come to the conclusion did they have the ihram before Islam? I do not know of any evidence that seems to suggest they would have ihram rather our Prophet ﷺ explicitly commanded the Muslims to wear ihram and therefore I would estimate but I am not 100% sure that the ihram is something that our Prophet ﷺ came with Allah knows best because he clearly said don't wear this, don't wear that, don't wear this and wear this. So the fact that he has to make this command seems to indicate it was not known to those before. Yes? Yes? A Saif al-Muhammad. As for the Indian sword, this is mentioned in half a dozen poems of the prophetic era. Maybe it's possible. Good point. Maybe the armor that they wore seem to be that. Yes, maybe it is possible. Good point there. Yeah, good addition there. InshaAllah.