last week we had discussed um the
beginnings of the prophetic dawa and
some of the early converts we went into
a long detailed tangent of and rasol
which inallah was beneficial and useful
and we decided and we clarified the
meaning of and rasol and we said that
our Prophet was both a and a rasol now
one point that we mentioned in passing
last week and now we're going to
continue inshallah with this week is
that this dawa was a uh a lot of people
call it a secret dawa but this is not a
good word to use the better word to use
it was a private dawa what is the
difference between secret and private
secret means nobody knew about it
private means you kept it to yourself
but people it was an open secret our
Prophet did not do Secret da his da when
he started preaching Islam rumors spread
that he was preaching a new theology the
people heard about it and this is proven
in the story of who was in Yemen we said
we said his story last week that he came
from Yemen because rumors had reached
him that a new Prophet or a new message
was being preached and he's in Yemen and
when he goes all the way to Mecca the
prophet says don't accept Islam now it's
too early and this shows that at this
time the prophet was not preaching to
anybody outside of Mecca because he went
in stages initially the the preaching is
only to the people in Mecca so much so
that when comes the prophet says not now
later go back to your country when you
hear that I have become Victorious then
come back to me now this is very
important because it shows that even in
this stage the prophet s's da was known
but he didn't make it public it it was
Private what does it mean private he
went to his friends he went to Those
whom he trusted he did not go stand up
in public and say oh qur I am a prophet
of Allah and because he didn't go public
there could be no public opposition how
can you oppose him he's not doing
anything public and therefore for three
years some Reports say four but the prop
correct opinion is for three years the
first three years of the dawa the
prophet did not preach to the masses he
didn't preach to the pilgrims he didn't
preach to the visitors of mecah he
didn't preach even to his own relatives
whom he thought would not accept Islam
so Abu laab for example was not
approached Abu lahab was not approached
his distant relatives Abu jahal and
others were not approached cuz he has a
feeling that these people will mock him
and ridicule him not now so for 3 years
the dawa is private Abu hears Abu jahal
hears but what can they do because he's
is not doing anything to them he's not
interfering with the trait of Makkah
he's not standing in front of the Kaa
saying anything so they don't do
anything to him and therefore in these
three years the da of the Prophet did
not face any public opposition and in
this of course is the whole point in
wisdom why for 3 years was the dawa
private many reasons first and for
foremost because this private dawa did
not result in any confrontation between
the Muslim mlims and the qur no torture
no ridicule nothing why because there's
no threat because things are on the
cover if somebody converts to Islam he's
not making a public announcement he's
simply minding his own business and not
getting involved with his Society at a
religious level and therefore for these
first three years there's no ridicule no
torture NOAB nothing for these three
years the Muslims are being taught their
religion without any persecution they
need to know their faith Faith they're
concentrating on the teachings of Islam
they're not worried about the torture
the politics in fact this is what
prepared them to face the torture later
on this is what gave them the spiritual
boost they needed to be prepared for
what was happening later on and this
also shows that in some circumstances it
is permissible to give dawa in private
if the political climate is one of fear
if the political climate is one of
tension then you don't have to go public
about your dawa now what is the
difference private and secret we are not
secretive but you don't have to stand in
front of everybody and Proclaim uh The
Message of Islam for for an example uh
in communist Russia in the '90s in the '
80s in the 70s right in uh places in
China there's still religious
persecution alhamdulillah in America we
don't have this but in Many Lands if you
Proclaim you are something other than
the official Faith you will be
persecuted right and there are many
cases in the 20s and 30s especially when
communism took over that they would
literally kill people for claiming to be
Muslim our religion does not demand that
we do this stay private then keep a low
key you don't have to cause interference
just mind your own business give your
own dawa if somebody comes now you
cannot hide the truth he wants to know
what is Islam he's a potential convert
you cannot hide the truth you preach to
them what is Islam but you don't have to
go public if there is a fear of
persecution also notice we already said
this last week notice that every single
convert in this stage becomes a leader
becomes a mover and Shaker unlike some
of the later converts we don't even know
the names of most of the sahab by the
way right the sahabah are more than
100,000 more than 100,000 of those we
only have the names of around 5,000
that's it so the bulk of the sah we
don't even know their names why because
they just performed a with the prophet
they went with in onewa and that's it so
their names are not recorded the names
of those that are recorded are few and
of those the bulk of them we only have
one or two incidents it is really only a
handful 20 30 40 100 or so that we have
life stories about right and each and
every one of these most of them were the
early converts or of the ansar the early
ansar and this shows that every single
person who converted at this early stage
their Iman was so powerful that they
went on to play a significant role in
early Islam also notice that in the
first three years apart from the six or
seven that I mentioned last week Abu
Bakr
and Zu ABD apart from those few the bulk
of the converts were actually from the
lower class there were a few that were
from the elite and I mentioned their
names Abu Bakr and you can even say Z
because he was adopted by the prophet so
his lineage even though it was not
quashi he was considered of the elite
because he was adopted quote unquote Z
muhamad they called him but these were
six or seven the bulk of the sahab
personified byar Y and Y and and ABD and
of course bil
andd all of these of the uh sahabah were
of the lower class and this is the
general rule it is so much of a general
rule that hercus the emperor of Rome the
first time the prophet wrote him a
letter he wanted to find out what is
this religion so he quizzed Abu sufyan
10 questions which I went over I think
uh in the past and which I will go over
it again one of those questions who are
his converts are they the rich and
Powerful or are the they the weak and
the downtrodden and Abu sufyan said well
the bulk of his Converse are the weak
and the lower class and hercus explained
and he said this is the sign of a true
faith that the first people who accept
it are the weak and the lower class
because it doesn't appeal to the rich it
doesn't appeal to the oligarchs it
doesn't appeal to the elite cuz they're
going to have to give up their
privileges they're going to have to give
up their status whereas the poor this is
a message that they accept and
understand because they know it is the
truth and also because when you're rich
and Powerful you have more to lose when
you change status quo right when you're
rich and Powerful you want things to
remain as they are whereas when you're
weak and you're dis franchise then it is
easier to see the truth you don't have
that much to lose and of course Allah
mentions this in the Quran uh that even
the earliest
prophets the people of hood they said we
only find your followers to be the
beduins or the people who take care of
the sheep this is the your followers and
Allah subhana wa T mentions even the
people of M the Jews of bani Isel they
were persecuted in Egypt and they were
the lower class of Egypt but in the
beginning they're the lower class and in
the end they always end up to be the
victors as Allah
says that the people who were persecuted
the B is in this case eventually they
became the leaders and they inherited
the land even though they were the ones
who were persecuted before so in this
early stage of Da what was the wisdom
once again no persecution make Iman
strong allow the Brotherhood to form
each and every one of these converts
becomes a role model and many other
blessings along with that as we already
already mentioned it seems there's no
authentic narration but it seems that at
this early stage Salah and woo were
legislated and this is something that
even logically makes sense that from the
very beginning there was Salah and there
was Wo jel came down and he taught the
prophet how to do woo and he taught him
how to to pray and at this stage prayer
was voluntary not obligatory and it was
made obligatory in is and that's why
when Allah told him to pray he didn't
need to be taught how to pray cuz he
already knew how to pray when Allah told
him you have to pray five times a day he
didn't need to be taught at that stage
but at that stage he became legislated
also at in this early stage prayer was
only two ra there were no three or four
all of the prayers were two and this is
what says inth in so to summarize before
we move on and this is an interesting
summary uh that you should memorize or
write down the stages of Da of the
Prophet the stages of Da the stages of
dawa are
five the stages of dawa are five and
each of these stages is a legitimate
stage for any Muslim Community in the
world depending on their circumstance
however we are we choose which stage to
be the first stage is the private da the
private da means you don't have to
confront the public let the public
status quo remain you're too weak or the
political climate is too difficult
private da means you don't have to
become a martyr in our religion it's a
very pragmatic religion it's a very
realistic religion you don't have to go
kill yourself if you're not going to
gain anything if the community is going
to kill you persecute you just be a
Muslim in your private life private da
the process did it for 3 years the
second stage the second stage of Da
public
with no
military Commandments it's just
preaching with the
tongue and this was the bulk of the
prophet's life 10 or 11 years of
mecah preaching with the tongue and no
military
confrontation and even if they kill you
you can't do anything back because now
is you're not capable of doing anything
you just have to bear in patience and
these are the Commandments of patience
in the Quran the Commandment of if they
do something turn away leave the Jah
don't engage with them you just give
your da and this was 10 years of Da and
of these 10 the last six or seven were
extremely difficult to the extent of
multiple assassination attempts as we're
going to talk about inshallah today and
next few weeks inshallah tal the first 3
four years were difficult but then they
became even more and more difficult and
this led to the immigration to ABIA this
led to this led to the year of Sorrow
this led to the boycott all of this in
we will discuss throughout all of these
10 years no physical confrontation even
if they kill one of yours there's
nothing you can do you don't kill back
one of theirs and this is the peaceful
da through the tongue that's the second
stage the third
stage da with the tongue along with
physical fighting to one group only or
to a particular group and this happened
for the first six years years after the
Hijra that the Muslims fought only the
qur of Makkah they did not fight any
other tribe because the other tribes had
nothing to do with them and so the
Muslims had military battles only with
the qur or if anybody allied with the
quray and attack them then of course the
Muslims had to attack back right so this
is the third stage of dawa open dawa
along with military
confrontation to a specific enemy the
fort stage of
dawa
was open da to all
with unlike when they were in Mecca they
couldn't do anything but the the fourth
stage you attack if only you need to in
defense whereas in the mechan stage you
didn't even attack because meaning you
didn't have any type of attack against
them retaliatory attack if somebody
kills one of yours there's nothing you
can do back because you are persecuted
the fourth stage you have political
power but you don't utilize it for
military uh accomplishments for military
Endeavors unless you do so for defense
and this happened in the Medan stage
after the Treaty of hudia until the
conquest of mecah what was the Treaty of
hudia remember the condition one of the
conditions was no fighting and the
prophet said okay no fighting so there
was no fighting even though he had the
power and he had the Army and he had the
resources but the political dictated no
fighting and that was what was best so
they said fine no fighting and we'll
talk about that when we get there that
was one of the biggest victories of
Islam no fighting and Allah
revealed we've given you the biggest
Victory and didn't understand we'll got
to that he said how is this a victory we
have lost how is this a victory and
Allah told him this is a victory and
they saw what their own eyes and we're
going to come to that later on and the
fifth and final stage was open dawa
along with physical confrontation to
anybody who opposes Islam and this was
the stage that the prophet passed away
upon that he was sending out not only
delegations but armies he was sending uh
he was sending us IB Z right to uh the
Romans he was sending all these armies
and the sahabah continued along the
fifth stage and that is why they
conquered Persia and they conquered most
of the Roman Empire they took over
Damascus and Syria and and palistine and
Egypt and North Africa and the umad
contined this and they conquered
usbekistan and Tajikistan and
Afghanistan and they conquered what is
now Pakistan and parts of India and they
went all the way to China and then
finally in the midstage of the Abbasid
they decided to go back to the fourth
stage and that is open da to all and
stop the fighting stop the fighting
unless there's a need to and for the
bulk of the umah when we had a we no
longer have one for the bulk of the um
the um was upon basically the fourth
stage which is open da to all and we
only fight if there's a need to and this
clearly shows that military conquest is
not a part of Islam it is a possible
part that the um utilized when it wanted
to and when it needed to the main thing
is to preach the message and you utilize
what is the best way possible and
historically speaking our umah has
utilized all of these ways and therefore
in our times there's no question that
militarily this is not any time we can
do anything especially as minorities in
Many Lands this is the time we talk
about public dawa without any
confrontation where we preach our
message and those groups that are
violent those groups that are talking
about these things we say no this is not
the way of our religion our Prophet
showed us the clear way and his
methodology is the best methodology and
his s is the best so these are the five
stages of Da that the prophet underwent
and every Community throughout the world
its leaders its can see which of these
five is best for that Community which of
these five is the best for that
community and each of these is a
legitimate means of our Prophet
sallallahu alaihi wasallam so we now
move on to the second stage of those
five stages of Da and that is open
preaching without any conflict open
without any military of course there's
conflict there's going to be persecution
but without any public conflict from
from the prophet sides open preaching
without any command for Warfare this
open preaching it took place 3 years
after came
down and Allah revealed a number of
verses to command him to preach publicly
two of them are the most important two
of them were the ones that the prophet
realized this means I need to go public
the first of these
isah verse
94 verse 94 where Allah
says
means to publicly
Proclaim it means to come forth and be
clear don't hide anymore don't be
private go forth brazenly and
Proclaim what we have commanded you
to and turn away from the ignorant
people ignore what they're going to do
to you so the prophet understood this is
a command to go public and then a verse
came down which was even more explicit
and this is the commonly verse the verse
that is commonly associated with the
public da that is verse
24 verse
214 where Allah
says and warn your close relatives warn
your close family and here of course it
applies not only to his uncles and aunts
it applies to the qur because that is
his his the qur all of the people of me
are his tribe warn your fellow tribesman
basically right and doesn't just mean
family it means your K and kin and that
basically means the tribe so when this
verse came down the prophet realized
that he needed to go public now looking
at uh the source books of s it appears
that he did this in two
stages the first stage he went public to
the Banu Hashim only that is his
immediate tribe remember and this is
something go back to lineage and or
remember I've said this many times the
people of meah were all One Tribe the
qur and within the qur there were at
least six or seven major tribes of them
are the Banu Hashim of them are the
banum of them are the Banu ABD and all
of these different subtribes right and
the banua all of these different
subtribes are of course related by great
great grandfather three or four or five
generations none of them go back more
than that right four or five generations
back all of them come to the same
lineage so all of them know each other's
Nas and lineage they've memorized it
they know each other exactly how each
one is related so the prophet wasam
first invited his immediate tribe and
that is the the the sons of Hashim and
ABD mana and this is of course his
immediate uncles and aunts his immediate
uh uh Banu of of the the Banu Hashim we
call it and he invited them it is said
to his own house
and he told who was at that time a young
boy he told him to prepare a little bit
of food and uh broth some soup and a
little bit of of of food and they didn't
have that much they only had one leg of
lamb but he invited over 40 of their
adults over 40 of the adults came and
the prophet was the first to eat and he
blessed it and the the the reporter or
the the narrator says that even though
the food was in one plate all 40 of them
ate to their fill as if they ate the
entire plate themselves this is one of
the first Miracles that is happening and
they drank from this soup that was in
one cup as if this was their only cup
and they all drank from it to their fill
and Abu laab sensed that something was
going to happen so Abu laab was scared
that the prophet sallallahu alai wasam
would make public what was now private
so before they finished eating he stood
up and he gave an excuse and he said he
needs to go back and he will basically
adjourn the meeting or not even a
meeting he has to go home and of course
Abu lahab is one of the seniors he's one
of the elders and he is an immediate
Uncle so when he leaves it kind of
destroys the uh aura that was being
created that something is going to
happen now and so when he gave an excuse
a number of others gave an excuse and
they left the prophet understood that
this was a tactic of ABAB few days later
he did the same thing he told Ali to
make another another meal he cooked it
and he invited them again this time
before they could finish he stood up and
he began preaching and he began by
praising Allah subhana waala and giving
what we
call and this was never heard of by the
ARs before it was something that our
Prophet Allah inspired him to do and
then he said ohd oh my fellow
tribesmen I do not know of any Arab
before me who is coming to his people
with a message that is better than what
I am coming to you with I'm coming to
you with something that will give you
your dean and your D this world and the
I'm coming to you as a messenger from
Allah subhah wa ta'ala that if you leave
your idolatry and you turn to him then
Allah will give you all the good of this
world and give you the Jenna in the next
and he went on preaching and preaching
and this was the first time that The
Message of Islam publicly or openly
reached many of their ears before this
time Abu laab is hearing rumors but he's
never heard his nephew preach before
this time other people have heard that
their their nephew or the prophet is
preaching but they have not been
approached directly so this was the
first time that this message was uh
reaching them and Abu lahab became
irritated at this and he said to the
prophet sallallah he said to the people
around the prophet he did not even
address the prophet he said to the
people around the prophet sallallahu
alaihi wasallam that this seems to be an
unworthy message we have our ways and
the ways of our forefathers and who does
this young man think he is to come and
oppose the ways of our forefathers and
he was the only one who was harsh the
rest of his uncles and aunts took the
message not that seriously they had
heard about it and Ali it is said in in
one of the uh Source books Ali stood up
and said oh messenger of Allah I will
help you and he was the youngest of all
of them and this is not surprising if
this is true uh and and and there's no
surprise in Ali being this Brave so at
this point the people his immediate
relatives did not accept nor did they
reject because again this is a private
Gathering it's in the his The House of
the prophet sallallahu alaihi wasallam
and the only one who publicly expressed
some irritation was Abu laab few days
later or a few weeks later again we
don't have an exact chronology but soon
after this this is when the prophet went
public to the whole city now he went
public to the whole city of Mecca and
this report is reported in bukari and it
is mentioned here is the famous story
that all of you know that the prophet
wasam climbed the mountain of
Safa now the mountain of saf is the
closest mountain to the Kaa as you know
right and it was in fact much taller
smaller than it is right now right now
you can say it's probably gone down
onethird of what it used to be when
people go up and down every time
somebody goes up and down some minuscule
amount gets eroded away this is just
basic geology basic uh knowledge you
know so if you go up and down up and
down the mountain is going to get eroded
away and so over the course of the last
14 centuries Safa has gone down much
more than it used to be so for a person
in Makkah to climb to the top of Safa
this was their equivalent of I have a
message to tell you
nobody climbed to the top of saf unless
there's an announcement to make and this
is well known so the prophet climbed on
the mountain of saf and he began calling
the people now you have to realize
Makkah was a probably had a thousand
people in it that's it small little
village and one voice crying from the
top of the mountain of Safa is enough to
tell the people something is going on so
when the prophet is
calling
oh
B this is something this is basically a
town hall meeting as we would say in Old
America maybe like that right everybody
has to come no this is not something
that is done except for a major event so
people stop doing what they're doing and
they come and they listen because this
is how you get the news across and they
waited for everybody to assemble and
then the prophet gave that famous speech
that all of us know and he said if I
were to inform you or he he gave them
the basic question what do you know from
me how do you trust me and they said we
know nothing but good from you you are
our son and the son of our brother you
are our nephew and the son of our one
that we know have you heard any Lie from
me we have heard nothing but good you
are Al and then he said if I were to
tell you that there's an army attacking
cuz again he's standing on one side of
Mecca and he can see what they cannot
see so he says hypothetically if I were
to tell you I can see an army would you
believe me meaning would you take action
right now am I that trustworthy that
that if I were to tell you that I see an
army right now would you take action and
become panicked and and and and go and
prepare yourselves and this is something
that otherwise you would require you
would go verify you would you would go
and check but do you trust me that much
that without any verification just with
my word you will listen to me that
there's an army and they said
yes we never heard you ever say a lie we
never heard you say a lie and so here is
when the prophet said then know
therefore know therefore that I am a
Warner sent by Allah to proclaim the
coming of a severe punishment on the day
of judgment unless you turn to him and
leave your
idolatry save yourself from the fire of
hell I will not be able to help
you save yourself from the fire of
hell and he began with the furthest
tribe that was related to him and he
worked his way in W closer and closer
until he got to the Banu Hashim and then
he began mentioning his uncles by name
oh Hamza
IBD sa ABD and in one version safia the
aunt of the prophet sallah alaihi wasam
and then he concluded with the person
who was the most dear and the most
beloved to him and he
said and every time he mention a name
the same phrase is said you need to save
yourself from the fire of hell I cannot
help you at all this is my message to
you you need to change your Lifestyles
and you need to think about the
Hereafter because I'm not going to
benefit you and then with fa he added
one phrase that he didn't add for
anybody else and that
was I save yourself from fire hell I
cannot save uh you you on the day of
judgment except that from this world I
will give you all that I have if you I'm
your father you ask me anything that I
have it is yours but in the here after I
cannot save you from Allah's punishment
so when he finished this message and it
was it was an inspiring it was a
emotional message it was very emotional
he's telling his people uh that they
need to save themselves change their
Lifestyles this is when the infamous
incident happened where Abu laab stood
up and he took up some s sand and he
threw it and this is meant to show uh
vulgarity to show what is this it's
worth not even worth my sand it's not
even worth this this sand that I'm
throwing and this is a sign of arrogance
to throw sand at somebody and he stood
up and he threw it in the direction of
the prophet and he
said that means may you be
cursed oh Muhammad and I take Allah's
ref from simply saying this but this I'm
narrating what Abu lahab said that may
you be cursed is this why you called us
here you wanted us to leave our whatever
we were doing and you called this here
in order to do this and this is when of
course Allah revealed in the
Quran and that is of the Surah Surah
that deserves its own time and place Abu
laab was the one the first the first
person to publicly oppose the message
and to publicly ridicule the message was
Abu laab and he went a degree more than
what he did a few days ago and this he's
trying to show his quote unquote bravery
and manhood that in in private in his In
The House of the prophet he was not that
rude he was not that vulgar but now in
public he needs to put on this false
sense of Courage this false sense of
bravado if you like this is his own
nephew and so he needs to show how much
he's opposed to it and it was because of
this arrogance that Allah subhana wa
taala responded back in that kind
and this is of course the Sunnah of
Allah subhah wa ta'ala that never has a
messenger been sent except that he had
to face a struggle against his own
people most of mankind most of mankind
do not want to change their Lifestyles
it's difficult to give up what you're
used to it's difficult to lead a
religious life and therefore even the
prophet is themselves when they come
their own families and their own peoples
reject them and this has been the Sun of
Allah from the very beginning of time of
the benefits we gain here is that every
single person needs to be responsible
first and foremost for his immediate
family and then for Society at large
because Allah
revealed before he revealed verses that
proclaim the message to all of mankind
and we'll get to those verses in a while
initially the prophet is told preach to
your
relatives so much so that when a Yen
comes to him he tells him not now go
back later on not now because the
message the message is not for now the
message for you is for later on so the
responsibility of the for immediate
family is much more than for anyone else
and therefore the prophet first called
Banu Hashim and then he made the public
call to mecah and then a few years later
he made the public call to all of
humanity from this point onwards the
prophet started preaching everywhere in
public venues in front of the Kaa when
the H came when visitors came to Mecca
the prophet would be waiting for them
outside of Mecca and when the visitors
came or when the huaj came he would
speak to them in the marketplaces of
mina this is when the prophet's da
became public and of course this is when
the public opposition began as well how
did they oppose the message by many ways
and inshallah today we'll summarize 8 or
nine of these ways that they oppose the
message uh and realize that what I'm
mentioning today is not necessarily
chronological I'm simply summarizing how
did uh these uh quis and me and people
of Mecca oppose the prophet sallallahu
alaihi wasallam in his da what did they
do to try to prevent
him number one the the first thing that
they did is they tried to appeal to the
highest authority of mecah and that is
Abu Talib now you have to realize how
did the people of mecah live in terms of
political laws there was no one ruler
out of all of meca they didn't have a
king they were too arrogant to appoint
one person right and by the way one of
the signs of a civilized society is to
have one ruler this is one of the signs
of a truly civilized society right that
they have one person in charge you need
to have somebody in the top and when you
don't have that civilized soci you have
a little bit of chaos then you don't
have one ruler the people of mecah did
not have one ruler that was too much for
them what did they what they did have
was
a and that was a group of senior people
none of whom was actually in charge but
they had a say in the matter who were
the people in this Darwa who were the
people in this uh circle of let's say we
cannot call it Senators cuz there's no
president but you get my point there's a
group of people who are the main leaders
they are the representatives of each of
the tribes so each of the subtribes has
a ruler the Banu Hashim has a ruler the
banum has a ruler the BD or the
Buu they have a ruler each of the
subtribes has call it a chief but it's
not the chief of the qur it's the chief
of that one tribe and the Affairs of
that one tribe will be in accordance
with what the chieftain says so the the
chief chief of or the leader of the Banu
Hashim was of course Abu Talib the
leader of the Banu Hashim was Abu Talib
and it was of the ways of the Arabs that
the leader of the tribe is never deposed
he's never gotten rid of he's never uh
uh disobeyed he's given the utmost
respect and then one of his children
after him takes over that leadership and
that's why when ABD mutalib died then
Abu Talib took charge because he was the
most respected of the sons of ABD
mutalib and so Abu Talib took on this
leadership so when the prophet started
preaching the first thing they do they
appeal to Abu Talib and they went to him
gently and they said oh Abu Talib this
is your nephew cursing our Idols
preaching a message that is different
than our forefathers surely you cannot
let this happen and Abu Talib tried to
basically stall them and he did not want
a confrontation and we don't know
exactly what he says the r says that he
said to them he gave them some gentle
words and he had them go their way
perhaps he promised them perhaps he did
something but he didn't take a stand
either for or against he simply
sidetracked hoping that the matter would
go away well it didn't go away few weeks
later they come to Abu Talib again and
as more and more people are converting
as more and more of the H go back
bearing the news that there is a man in
meca preaching a new message they
realize that action has to be taken and
so they increase the pressure on Abu
Talib the first thing that they do is
they try to threaten him they try to
bribe him they try to cajo him they say
to him we cannot take this anymore your
nephew is insulting our forefathers now
subh Allah this is the way of everybody
who opposes Islam look at the Modern
islamophobes they take a small thing and
they make it so big as if the world is
going to collapse right look at their
fear of the sharz of America how
ridiculous he the prophet did not curse
their forefathers it's his own
forefathers right but what is he
saying so they take one plus one and
they make 20 out of
it he's preaching and he's saying
idolatry is not a good way it's foolish
now they of course say well if it's
foolish this means our forefathers were
foolish and if they're foolish this
means you're cursing them and if you're
cursing this means this and so they make
this statement which is true and they
make it into such a big deal and they
come back exaggerated 20 times and they
say your nephew is doing this and he's
doing that and he's cursing our Idols
the prophet never cursed their Idols
Allah says in the
Quran do not curse their false Idols
there's a verse in the Quran and yet
they accused him of cursing their Idols
right again this is how this is what
happens when you're full of hatred
doesn't matter what you do they'll take
one plus one they'll make 20 out of it
okay so they go back to Abu Talib and
they say your nephew is cursing our
Idols he's ridiculing our forefathers
again he didn't ridicule the forefathers
but he saying idolatry is foolish take
it or leave it what your forefathers
were I'm not I'm saying idolatry is
foolish right and again they take it and
they take it 10 different steps and so
they say we cannot bear this
anymore you either stop him from
preaching yourself or you hand him over
to us and we do as we please one of the
two we give you two options you either
stop him yourself or you hand him over
to us and Abu Talib had never been
confronted by his people in this
manner now realize that every leader W
every leader is outwardly powerful
inwardly very weak
because every leader is dependent upon
the people that follow him for that
leadership and that is why every leader
has to appease his own his own followers
you cannot be a leader without appeasing
your followers you cannot be even if
you're a tyrant even if you're a tyrant
you need to have a core group whom you
appease and who execute your tyranical
policies even if you're a mass murderer
as a leader you need to have a core you
can trust and that core you give them
everything that they want and you'll
Overlook any crime that they do or else
you cannot be a leader it is only Allah
who is truly Alik everybody else is not
really a true king CU they are not
powerful they're dependent on the people
around them they need to have viers they
need to have ministers they need to have
Army so when your own people oppose you
completely you are you don't have any
power and Abu Talib had never been
opposed in this manner that every single
member of the tribe is coming coming and
saying you have one of two options you
stop him or else if you don't have the
guts give him over to us what do you
mean give him over to us once again you
need to understand the way of the Arabs
they could not harm one of their own
tribes men unless the chief of the tribe
allows this this is the law of the Arabs
and if they were to disobey it they
would face shame and ridicule never
before had a tribe killed one of its own
members with impunity this is you have
to understand the gang mentality if
you're on our side you're on our blood
then that's it doesn't matter what you
do if you commit a crime we will deal
with you
internally we're going to deal how do we
deal with you the chief or the the the
leader has to decide so as long as Abu
Talib did not hand over the prophet
wasallam they couldn't do anything they
couldn't touch a hair on his head
because it would cause them shame cuz
they went against their own tribal laws
so they go to Abu Talib and they demand
one of two things never had Abu Talib
been confronted with such hostility from
his own Banu Hashim and so this is when
he went to the prophet the famous story
all of you know it and he called his
nephew the prophet wasam and he said to
him oh my nephew my people have come to
me and they have said such and such so
be merciful to you and be merciful to me
emotional blackmail here right be
merciful to and be have some mercy on me
I'm an old man now have some mercy on me
and do not Place me in a situation that
I cannot bear you're making me do
something I cannot have it this is
emotional blackmail at its best because
he's not threatening the prophet he is
saying look at me I'm an old man my own
people are doing this to me have some
mercy on me how much do you expect me to
bear and this is one of the most
difficult and traumatic Encounters of
the life of the prophet Abu Talib loved
the prophet more than he loved his own
children and it was the son of his own
full brother Abdullah and he dealt with
him more than how a father could deal
with his own son and the prophet also
had the same type of love that he would
have for his own father and this was his
full uncle and here's Abu Talib begging
and pleading with him that have some
mercy on an old man how much do you
expect me to Bear now stop what else do
you want me to do and here is when the
prophet himself became overwhel welmed
with emotion and he said that famous
statement that oh my uncle W if they
were to give me the son in my right hand
and the Moon in my left hand W I could
not give up this message until I succeed
in what I'm doing or I die a death in
this path preaching what I am preaching
and in another version which is probably
more authentic than this one he said to
his uncle do you see the son oh my uncle
and his uncle said yes so he said I have
no more power to stop preaching than you
do to light your stick from the sun he
has a stick in his hand right to light
your stick with this sun you cannot do
that similarly I cannot do this as well
what is the symbolism here of the phrase
here the meaning here there's there's a
dual meaning here the first is
that the light that I have the light of
Islam it is brighter than the light of
the Sun and Moon I cannot extinguish it
if they were to give me all of this
light I have a light that is Brighter
Than This Light I cannot Eclipse it
nothing can eclipse this light and and
then of course there's a symbolism here
even if they were to give me something
that is beyond this world forget money
forget wealth forget Fame even if they
were to give me something Beyond this
world the Sun and the Moon I could not
give up what I am doing until I meet my
death or I succeed in my
message and when Abu Talib saw this
persistence he saw in the eyes of the
Prophet that passion that
sincerity he said to him do what you
will my
nephew I will never come to you again to
stop what you're doing and he lived up
to his word no matter what the quray did
no matter what they did he never once
came back to reprimand his nephew why
did you do this why did I have to do
that even when he had to go and
sacrifice his own livelihood and live a
life of misery and poverty in the
boycott as we're going to come to next
week when he couldn't even live in Mecca
he was the only non-muslim who actually
went and lived with the Muslims in the
boycott of the sh of the of the valley
as we'll talk about without even living
a normal life because he told his nephew
a promise he said I'm never going to
approach you again about stopping you do
as you please you have my protection
even this did not satisfy the qur when
they heard of this that he tried and he
failed they then came came to him again
a complete delegation of the qur and not
just the Banu Hashim first had been only
the Banu Hashim now the whole qur are
coming to him as a representative of the
quray against the Banu Hashim and this
is the stepping stone because the next
step is going to be the boycott we'll
come to that inshallah next week or the
two weeks from now but for now they come
to him and they say to him okay look we
heard you tried we understand he's your
nephew we have a proposition to make we
have chosen the the most noble of all of
the people of meca the most noble young
man and this is the son of
Al we're going to come to him in a while
he's one of the leaders of one of the
other tribes of the qur just like Abu is
one of the leaders Al is is one of the
leaders of theum okay so it is his peer
Al is the peer he's the same level as
Abu Talib here is the son of Al
Al and
one son for one
son will hand over Al to you and he will
become yours we'll give him your
basically adopt him okay he will become
your son and in return you hand over
your son or your nephew to us and we do
as we please at this the Abu Talib
became extremely angry and he said what
an evil bargain or what a what a foolish
Transaction what a what a what a what a
evil bargain that you're saying you want
me to take care of one of your own so
that I fatten him with my food while you
take my son and you kill him what a
foolish bargain is this I take care of
yours and you will go and kill mine at
this and again is at this point in time
is the eldest person alive in qur and he
is considered to be as close to a ruler
as possible and our Prophet has many
about jub he never converted his son uh
uh sorry I'm
saying so stood up and he said to AB he
said oh Abu
Talib I think that your people have done
as much as they humanly can you need to
accept one of these offers
now and this was now basically the whole
of mecah United against Abu Talib
single-handedly this is the senior most
person who is the most reserved he was
the one by the way backtrack he was the
one who prevented Bloodshed when the Kaa
was being rebuilt and he was the one who
suggested the first man to come in he's
going to be the one who decides the
black stone this is that person right he
was the one who again so many stories
about him this is that senior most
person he has the most sense he's the
least hostile to anybody right for him
to take sides this is a big deal and he
says to Abu Talib that oh Abu Talib your
people have done as much as is
reasonably expected what more do you
expect them to do they've given you all
of these options what more do you expect
them to do so it's not sorry was a sah
his father is so became a Muslim in the
Battle of will read his story this is
this is the the the the senior one and
by the way
uh the prophet said about him M the
father this one the prophet said about
him in the Battle of bad that M had died
after the Hijra by a little while so he
never saw the Battle of bad he said when
the prophet saw all of the prisoners of
72 prisoners with their hands bound and
they're wondering what's going to happen
are they going to be executed are they
going to be ransomed they don't know
what's going to happen the prophet said
one of the highest Praises he ever said
for any pagan and he said it for he said
if were alive right now and he said to
me one word about these 72 prisoners
that he wanted them back I would have
freed them all for his
sake that is praise that is praise for M
why did the prophet praise him so much
we'll talk about this incident doesn't
seem that nice cuz he's sighing against
him right but this was maybe the worst
thing mam ever did later on for the next
10 years or the next 6 years we'll see M
doing a lot of positive for the Muslims
a lot of positives and because of those
positives the prophet praised him and
this shows us very clearly that not all
cafir are the same there are some cfers
that are very good they have genuine
hearts and they help Islam and the
prophet praised them and took advantage
of that and there are others who are
evil to the core and the prophet cursed
them and despise them you don't treat
all non-muslims the same and this is
very narrow-minded that some of us have
that some of us think that our religion
preaches this no our religion does not
preach that we hate all kufar our
religion does not preach that all kufar
are filthy and dirty no some of them are
very Noble and some of them are very un
ignoble some of them are very righteous
and good in their affairs with us even
if they have kufur in their private
lives and they worship other than Allah
their character are good in their M with
us in their standing up let's say for
human rights for civil rights right in
our times you have many non-muslims who
bend over backwards when they see
Muslims being discriminated against and
they do more for the community than many
Muslims do these are theis of our time
and we should help them and praise them
like the prophet praised in this case
however M this is in the beginning of
Islam he seems to take a stance that is
not that praiseworthy later on he'll
redeem himself partially he never
accepted Islam so says to abuali like I
said that oh Abu Talib your people have
done as much as is reasonable to be
expected in this situation take one of
these options and now come on move on
either give him over to us or stop him
or take this young lad what else do you
want them to do and this was literally
you can say Abu Talib versus all of the
people of Mecca and it is a very
precarious situation because you don't
know what's going to happen now the next
stage will basically be one of two
things and that is that they most likely
what would have happened if Allah had
not will otherwise they would have told
Abu Talib you are no longer the leader
of the Banu Hashim and this would have
been the first time in the history of
the Arabs that a tribal leader had been
replaced while he's still alive and
healthy and mentally capable never
before had they this is a couet right
basically in our vernacular this is a
cou d'a you get rid of the ruler in
replace him this is unheard of in the
arrows because how can you have a coup
against your own uncle or your own
grandfather this is what a tribal leader
is it's not some stranger this is your
blood relative your senior most blood
relative it's unheard of in their tribal
system and so Abu Talib takes on a
bravery that is wah unbelievable to
confront every one of his tribesmen in
the whole of qur and he says to to to
directly oh this is a plot that you have
had
to stand up at this time and to publicly
take sides you had this plan from before
he sees through the plot basically right
this is a staged event you have a script
that you have and you're playing the
script now and then he says and he
threatens them do as you please I am not
going to budge from my
position and this is what you call
genuine bravery because Abu Talib had no
support whatsoever not one person to
physically stand up and fight with him
it was literally his honor and Prestige
versus the whole of qur and he literally
put it at their hands cuz he told them I
can't do anything do what you please I'm
not going to budge you want to kill me
along with him fine I'm not going to
budge and he also wrote some poetry and
by the way a point of uh a note here for
the uh lovers of poetry the AR classical
poetry you all know that there are
famous poets in this time the and all
this is of this era the seven most
famous Arabic poems were of the era of
the Quran being revealed and Allah
revealed the Quran in a language that
was far more powerful than the seven
hanging poems they're called Abu Talib
was one of the most famous poets of the
qur and his poetry is absolutely
phenomenal and IB haar and many others
comment and they say that in fact Abu
talib's poetry is more profound and more
beautiful than the seven po poems that
were hung in the KA and if you read his
poetry which is recorded in many books
in is andam in the you find it is a very
powerful with message and at this
occasion he composed a series of
poems chastising his own relatives and
accusing them of being traitors to their
own way of life that you are not
respecting the sanctity of your own
relatives and Allah
will that the qur back down even though
he had no power on his side not one man
to stand up but it was that sense of
dignity and that sense of sincerity that
I am not going to budge and be inhumane
that you kill your own relative and my
nephew I am not going to let you do this
and the strength of his convictions won
the day by the blessings of Allah that's
all it was because nothing else would
have saved him he didn't have anything
else and in this one incident we open up
a window to see the wisdom of the whole
phenomenon of Abu Talib what do I mean
by the phenomenon of Abu
Talib the prophet did not love anybody
more than he loved Abu
Talib this is his father and mother in
one he didn't have a father and mother
growing up this is his grandfather's son
this is everybody to
him and yet Abu Talib did not convert to
Islam and when the prophet begged and
pleaded with him even on his deathbed
when he's about to die the prophet is 53
years old imagine my dear brothers and
sisters the prophet had this figure in
his life till he was 53 years old many
of us we don't have our parents at a
young age he had this Uncle if you like
a father figure till he's 53 and his his
uncle is there with him what a
relationship he has and now he's on his
death bed and he's about to die and he
comes and he begs with
him I beg you say one and I will be able
to argue in front of Allah to save you
just say
onea and I'll be able to argue in front
of Allah to save you and Abu Talib was
about to say it because in his heart
actually Abu Talib knew that this
religion is true he had seen too many
signs he' seen too many miracles and
most importantly he knew who his nephew
was and he knew his nephew couldn't tell
a lie but there was one thing that was
more precious to him than his nephew and
that was his father and that was the
lineage The Prestige you are the son of
Abdul mutalib you are the inheritor of
the legacy of Abdul mutalib that
Prestige of n of lineage which was
everything for the Arabs right for the
Arabs that was everything the quray at
that time the the Arab tribes everything
was who your father was and he happened
to be the son of the most famous Arab of
the previous generation and we already
said that a person's Legacy Pinnacles
around 40 50 years after his death right
we said this many weeks ago that the
Legends grow after a person's death just
like in our times JFK for example is
actually more admired than when he was
when he died during his presidency JFK
had a lot of negatives about him and a
lot of things and now MLK as well Martin
Luther King when he was alive scandals
this and that now look at his legacy
it's human nature you kind of aize the
people of the past so ABD mutalib
reaches his Pinnacle of Legacy right and
now this is Abu Talib the son of this
giant mythical giant this is his son and
so one thing is more precious to him
than the truth and that is his lineage
and he's just about to say the and Abu J
is standing there the people of the
surrounding him and the prophet is
begging him to say the and Abu jahal
sees his mouth open he gets scared
because if you convert we're in trouble
now and so he says to
abuali are you going to leave the
religion of your father the father are
you he didn't even say really paganism
no the religion of your father the way
of your father and that caused his mouth
to close and that's when the Malik came
and took his and he did not say the but
our Prophet was so emotionally moved
this is his uncle and his father figure
he
said I will ask Allah to forgive you
even if I don't have permission because
realize for the prophets all the
prophets you need permission to take a
step why did Allah subhana T do what he
did to uh uh eunus why did Allah do to
what he did to eunus because eunus left
his people without permission unus left
his people without permission and you
cannot do anything as a prophet without
permission from Allah you need
permission because you are a prophet
you're representing the message of Allah
the sh of Allah and so the prophet wasam
would not do anything unless Allah told
him to do it in this case his emotions
were so powerful he said I will ask
Allah to forgive you unless Allah stops
me I'm not going to ask permission I'm
going to ask Allah to forgive you and he
continued to ask forgiveness until Allah
revealed multiple verses in the
Quran of them
is it is not befitting for the prophet
and the Believers to seek forgiveness
for pagans even if they're close
relatives you shouldn't do that and of
them
is you are not able to guide Those whom
you love but Allah guides Those whom he
pleases now this is what I meant by the
phenomenon of Abu Talib why why why this
is and this is the most beloved person
to him
the one whom he loves like no one else
so much so that many years later in the
conquest of meca when Abu Bakr comes to
the prophet Salli wasallam with his own
father Abu kahaa being carried by the
people and his beard is completely white
and Abu kahaa is a pagan and an enemy of
Islam and when the meccah is conquered
finally for the first time Abu AA
accepts Islam as an old man of 80 years
old and abua holds on to the hand of the
prophet and
says abak begins to cry and he
says what I would give even my father's
hand if I could see the hand of Abu
Talib in your hand to accept
Islam he would even give up his own
father's Islam because he wanted the
Islam of Abu Talib this is the father
figure of s alaihi wasallam what I would
give even my father's hand I would give
it up if I could see the hand of Abu
Talib in your hand he knew how much he
loved Abu Talib he knew it and so he
said even this I would give upol Allah
how I wanted to see Abu Talib hand in
your hand this is how much he loved him
and yet Allah did not why what is the
wisdom here we see the wisdom we see the
wisdom because the one person who could
have physically protected him had had to
remain a
pagan he had to remain a pagan because
if he converted what would have happened
what would have happened immediately he
would have lost the leadership he would
have lost the status he would have lost
the protection he could have offered and
so Allah knows best Allah knows better
even
thanam you don't know and I know you
needed Abu Talib you needed him to do
what happened to you and so Abu Talib
remain AED who he remained because that
was his one claim to fame that was his
one claim to power you are the son of
abdb how can we oppose you and because
of that power the prophet could preach
as he preached it was only after the
death of Abu Talib when Abu took charge
that the prophet had to leave mekah and
go to Medina he couldn't he was going to
be killed it was only after that and he
had to be who he had to be Abu Talib I
mean he could not convert and also of
course there is also the wisdom here
that is clearly that Allah mentions in
the Quran clearly the wisdom of nobody
can dictate to Allah what Allah wants to
do not
even and in this is a clear indication
that our Prophet wasam even if he's the
greatest human being he is not God he is
not a Demi God he is not the son of a
God he is a human being he does not
control the lives of other people
including his own
Uncle you cannot guide somebody just
because you wanted only Allah guides
somebody whom he wants to guide even as
he said in his first to his own daughter
Fatima I cannot protect you from the
fire of hell it's not mine to do so and
this clearly shows there are many Muslim
groups out there that have taken this
love of to an extreme level and they
make him out to be literally a God or a
demigod and in his own lifetime we see
he couldn't protect his own Uncle
because Allah had a higher wisdom than
him and notice as well with this insh we
will conclude for this week notice as
well the example of four uncles of the
Prophet wasam each one of whom occupies
such a different level lineage means
nothing in Islam it is your own actions
four uncles all of them children of
Abdul mutalib all of them direct uncles
of and all of them have places different
from one another the highest of them
ham no one of the Shu occupies a higher
level than him Hamza the of the sh and
then there is Abbas who is one of the
great Muslims but he cannot be compared
to Hamza or even of the 10 Elite he is a
Muslim and he converted later on and he
was not of that level of the 10 Elite
and he was of the righteous and this is
AB abdb the father of Abdullah Abbas so
these two are Muslims the one at the
height of the ranks the other
alhamdulillah at a good level but not at
that level as some of the higher and
then you have two who did not convert to
Islam you had Abu Talib and you had Abu
laab as for Abu Talib then he is the
highest person ever amongst the
non-muslims in the history of our
religion no one occupies a rank higher
than Abu Talib even though he's still
not a Muslim and asked the prophet
islim asked the prophet Allah your uncle
he benefited you so much weren't you
able to benefit him back listen to this
Hadith his own brother is saying that my
brother helped you so much couldn't you
help him a little bit back and the
prophet said yes I did I did because of
my Dua for for him that Allah allowed me
to make one Dua for him Abu Talib has
been removed to one of the outlying
perimeters of the fire of
hell and were it not for my Dua he would
be in the pits and the depth of the fire
of Hell in another version we read that
Abu Talib has the least punishment out
of all of the people of
Janam no one in jahannam is being
punished less
than Abu Talib no one and this shows us
the benefits that the prophet did manage
by the permission of Allah to bring
about for what he has done the least
person being punished but he didn't get
to Jenna because he's an idol worshipper
and Allah will not forgive the sin of
shik and this is the highest of the
cfers ever and then you have the
opposite extreme and that is Abu for
whom Allah revealed a Surah that we
recite in the Quran that curses him till
the day of judgment
the the one person who is cursed by name
in the Quran we already mentioned Zade
is blessed in the Quran mentioned by
name Abu Bakr is indirectly referenced
the one enemy of Islam who is mentioned
by name there is no other name amongst
those enemies of Islam of that time
there are indirect references yes
indirect many references to to people
without name but the one reference by
name to the enemy of Islam is the uncle
of the prophet
we recite the Surah till the day of
judgment invoking the curse of Allah
upon him for what he had done these are
four brothers and every one of them
occupies such a different level even
though they're all sons of the same
father and they're all uncles of the
greatest human being who ever walked the
face of this Earth all of this to show
us dear brothers and sisters your
fathers and your children will not help
you on the day of judgment it is what
you have done it is what I have done it
is what each and every one of us have
done in this world and that was the
basic message the first message the
first that our Prophet gave in public
and that is you need to save yourselves
nobody is going to help you you need to
live righteous lives I cannot help you
nobody can help you against the
punishment of Allah subhah wa taala
inshallah we will
continue uh next
week we have six minutes in for
questions sure yes I I have one off
topic question for you um couple weeks
back I think you a
presentation and Sh and just could tell
us a little bit about uh that experience
one or two tough question that you got
and responsible if we can all benefit
it's topic you
know it's not directly relevant to the
class um in we'll just do two minutes of
this then try to get back to the class
uh last week uh the uh masah the
brothers at FedEx invited me to give a
presentation to the workers there the
the people there where everything runs
on time I heard mallah at FedEx uh and
it was called basically uh you know what
is the Sharia is something to be scared
of or something to be worried about and
uh I gave a short presentation there and
alhamdulillah there was a good turnout
there and there was some very uh tough
and very specific questions and that's
fine I always welcome such tough
questions it's better that they ask me
than they ask somebody else um so uh you
wanted to know one of the tough
questions um well there was one lady
there who definitely had done some
research she it's clear or she had been
misinformed or whatnot right so when I
said for example that yes there are
elements of the Shar so obviously the
question is always about cutting off of
the hands and the stoning of the adulter
this and that all these questions of the
Shar about you know this is a part of
the Shar you all know me that I am not a
progressive I don't think we should get
away with this I am not somebody who
wants to reform Islam inside out uh I
believe in our tradition and I am a firm
follower of the Shar as it was revealed
to the prophet at the same time I'm
pragmatic and realistic and I tried to
be uh a part of the modern world and so
when I said for example that yes our
Shar did have these laws and this is how
it was for many centuries that the
thief's hand would be cut off and this
would happen but we as American Muslims
we're not asking for this to be
implemented as the law of the land and
it is true I'm not asking for the
Constitution to be changed and the Shar
to be instituted we understand that
we're a minority we understand that we
have to obey the laws of the land we're
not asking for a revolution at all we
said that said this very clearly so she
had done her research or she had been
told this so she goes how can you
believe in the
Shar and not want to cause a
revolution and bring about a change in
the
laws if you're faithful to your religion
because the the what they have been told
right what islamophobes tell them is
that every Muslim desires to overthrow
the law and to Institute uh the Shar
right or else they're Hypocrites to
their religion so she's basically
getting this from her sources then she's
throwing it back at me how can you
believe in the Shar and not want to
cause a revolution how can I trust you
basically in this regard uh and this is
a very Frank question it's a very and
I'm happy she asked it I welcome any
difficult question insh and so I said to
her because we have precedent in our
religion our religion allows for this
our religion allows for this our
religion clear cely allows that we live
as a minority peacefully in a land
without causing any harm to the majority
not wanting to overthrow the majority
and the status quo and the example of
this is the Muslims of ABIA which we're
going to come to in two weeks from now
in the Muslims of ABIA provide a role
model framework for us as Muslims in
America and I have to be very Frank you
brothers and sisters there are many
Islamic movements in the Eastern World
whose goal is to establish a right
I am not talking about them at all in
the Eastern world I will talk about them
in the west and I will say any movement
that has as his goal to establish a
should not be doing so in the Western
World this is naive this is political
suicide and this is UN Islamic even you
cannot live as a minority in a majority
land and your goal is to overthrow the
majority this is foolish you are
deluding yourself neither does our
religion allow us to be done double faed
we have to be very clear here our
religion does not allow us that's why I
don't like the word secret da I don't
like it the da was Private not secret we
are not allowed to in the Masjid preach
quietly guys we're going to want to
Revolution and then public we say oh
guys we're peaceful citizen no our
message is the same what we say in
public we say in the Masjid what we say
in the Masjid we say in public if we
believe otherwise we should leave
somewhere else and not live here this is
my message to every Muslim if you
genuinely believe that you're not
allowed to be a law-abiding citizen then
don't be Allah bying say and go
somewhere else but don't be treacherous
and don't live a double face because
that's going to cause harm to you and to
us so I told the lady that we have a
precedence in our religion I'm not
criticizing the
Shar where it exists I'm not criticizing
uh the cutting off of the hand you know
islamically I seek Allah's Refuge it's a
verse in the Quran what do you want me
to say to that from any Muslim saying
this is J is backward Allah says in the
Quran that when you catch the thief then
you cut off his hand how can I criticize
that you know anywhere in the world but
I am saying you asking me this question
is irrelevant because I'm not asking for
it to be implemented here I'm not asking
for it to be implemented in America we
have the precedents in our religion of
Muslims immigrating to abisinia
thousands hundreds of them not thousands
hundreds of them and their condition to
the negest and the negest condition to
them was basically what we are and that
is you let us be Muslims and will be a
part of your society and be peaceful
citizens right you don't interfere in
our religion we're not going to
interfere you know in the in in in
overthrowing the the the the laws of the
land the Muslims of ABIA did not plot
and plan to overthrow the Nashi the
Muslims ABIA were not planning to take
over Nashi right even when Nashi died
and the next ruler came they live they
lived their lives until finally the
prophet called them back to Medina in
the seventh year of the hij and this
provides a working role model for us
it's not exactly the same there are
differences but overall there's a
working role model and that is that
we're allowed to live as minorities in a
non-muslim land and we respect the laws
of the land and they in return should
give us the freedom to be Muslims if
they don't give us the freedom to be
Muslims then we go and find somewhere
else to live we don't have the right to
be treacherous this is not a part of our
religion we're never allowed to be
treacherous
never is never allowed in Islam and that
is to promise somebody something and say
yes I promise to be a law abiding
citizen and then you go and you bomb and
you plot no if you don't want to do if
you don't promise them go do go
somewhere else in the world I'm saying
right don't and you want to curse and
preach against the country go and do it
somewhere else but don't be a part of
the society and give your land and your
oath and your and your uh you know visa
and your passport and then in your heart
and in your speech you are a traitor
that's not our religion that's not our
religion and so I said we have
precedence in this regard and when I
told her this you couldn't respond to
that but I mean alhamd I mean I firmly
believe we do not have a problem
islamically to be a part of this country
yes there are issues we angry about and
we resolve them in a legitimate Manner
and that's my da is always about this
inshallah going through the happy Means
the middle in one question about the
topic so that we get to the topic yes is
it true that ABAB is given two drops of
water every Monday because he on the
location
of the question is is it true that Abu
laab receives two drops of water every
Monday because he freed two slaves when
the prophet was born there is a Hadith
inani that mentions this and it is in an
authentic Hadith and therefore uh even
Abu laab uh received something which is
minuscule but it is still nonetheless
symbolic and that is that he gets two
drops of water two drops of water uh for
having shown happiness at the birth of
the Prophet sallallahu alaihi wasallam
where does this narration come from uh I
can look it up for you but it's inani
but I can look it for you exactly and
give it to but it
is with this in we need to we need to
conclude for
inshah