Uh in the last uh uh lecture that we had
about the s we had discussed the
demographics of Medina and we had just
started talking about roughly uh the
population of each of these
demographics. Remember we said that
there's three main groups of Medina.
Number one is the uh Ansar. Number two
are the muajirun. Number three are the
Yehood. These are the three main groups
of Medina. We talked about where the
Yehud came from. The theories about
where the Yehud came from. Uh roughly
how many people are we talking about
here? We know that uh each of the three
Yehudi tribes had around 700 men. Each
of the three tribes, the
and had around 700 men roughly. So this
means that roughly the three Jewish
tribes had 2,000 men and on average on
average u that's how demographics works
at the time they have a figure of for
one man there's three women and children
so you multiply that by three so you get
around 6,000 uh yahood over there 6,000
of the yahood uh we also know that in
the conquest of Mecca in the conquest of
Mecca there were around 4,000 of the
ansar participating in the conquest of
Mecca 4,000 men so four times again
roughly three you get 12,000s.
So roughly for every one Jew there were
two Arabs in Medina right roughly at the
time for every one Yehudi there was two
Arabs. Now the Muajun were the smallest
of the uh lot and we know for a fact
that in the battle of Badr pretty much
all of the uh muajun participated except
for man and a few handful right in the
battle of Badr every one of the majun
went out and they were exactly 82 in
number. Okay so uh apart from one or two
who weren't able to go. So roughly then
they were around uh 3 to 400 uh muajirun
women and children and men. Right? So
look at the statistics. The the muajirun
are clearly the small quantity. The bulk
of the Muslims are the ansar. The bulk
of the Muslims are thesar.
And of course uh in our religion we
firmly believe that the muhajun occupy a
higher level than the and whenever Allah
mentions the two of them in the Quran
Allah always prefers the muhajun over
the right.
Allah says in the Quran always he
mentions and then he mentions the
so clearly even though the were less in
uh quantity their quality is higher in
the eyes of Allah subhanahu wa'ta'ala
now uh and by the way that's why of
course the whole issue came when the
prophet passed away one group of the
ansar felt it's natural for them to take
over right because they felt that we are
the majority and you know we have been
supporting And uh this is what
felt remember the we'll get to that many
months later inshallah maybe even a year
or two later maybe even three years
depending how much time we spend but
we'll get there eventually inshallah uh
that uh
he felt logistically it makes sense for
us to be in charge because we have the
most quantity and that was the tension a
little bit of tension arose between the
muhaj between Abu Bakr and Umar and the
others because they're outnumbered like
literally by a factor of 1 to four by
that time, right? Uh and yet Abu Bakr
and with their eloquence, Allah subh
opened the truth at their tongues and so
eventually the leadership was given over
to the minority despite the fact that
they were the minority. Uh now at this
stage
hij was obligatory on every individual
Muslim down to women and children. It
was
on every single Muslim to immigrate from
Mecca and come to Medina. And the
prophet wasallam was considered to be
the last of the Muslims to immigrate uh
other than Ali because he had left Ali
in Mecca to uh return the amounts and
the items that had been given entrusted
to the prophet the amat right I had
already explained before many weeks ago
that uh there is no bank account there
is no security deposit there is no
safety uh box what are you going to do
when you have an precious item you're
traveling uh or even if you don't want
to keep it in your house for personal
reasons you give it to a trustworthy
person and so subhan Allah despite their
animosity to the prophetam despite their
hatred of him and his message still when
it came to entrusting what they needed
to entrust his house was the safety
deposit his house was where a lot of
these were kept and so the prophet had
to leave somebody to return these and
that was Ali otherwise he was basically
the last one to immigrate to Medina. Now
Allah subhanahu wa ta'ala then revealed
the commandment stricter and stricter.
There are many verses we don't have time
for every one of them. We can say around
eight or nine verses in different suras
every one of them is getting more and
more stricter about you have to
immigrate. If you don't immigrate you
are going to be of the uh uh people who
are or sinful and Allah subhana wa ta
encouraged them and he threatened them
both. He encouraged them to immigrate
and he threatened them against
immigration meaning if they don't
immigrate they will face punishment. So
for example in surah al haj and surah al
hajj was a surah that was revealed some
say even during the hijra. Some say even
during the hijra but it is one of the uh
middle surah some say some verses ink
others in medina some say during the
inah says.
Whoever immigrates for the sake of Allah
and then they are killed or they will
die. Allah subhanahu wa ta'ala will give
them the best of all rewards and indeed
Allah is the one who gives the best
rewards. Allah will cause them to enter
into the best of all places and they
will be pleased with this and Allah is
this is encouragement. There's no threat
here. This is one of the first verses of
hij right fast forward like a year or
two
came down uh we can say some of it pre
some of it post so that's 2 three years
down the line right one of the strictest
verses that if you don't immigrate you
are in serious trouble and this is the
sunnah of Allah that laws don't come
down and smack you have to do it it's
always gradual the first one is
encouraging enticing and then there's
many more we don't have time to get into
every one of them and then one of the
last ones that basically says if you do
not immigrate you are a major sinner you
have committed a major and it is
possible Allah will punish you if you
don't immigrate now and this is in Allah
says that
Allah says those people whom The angels
take their souls while they are
committing sins against themselves. The
angels will say, "Why were you in this
state?"
And the reference here is why were you
in Makkah? They will say, "We were
persecuted in this land."
And the angels will not accept this
excuse. And the angels will say, "Wasn't
the land of Allah a vast place that you
could have immigrated somewhere else?
Did you have to remain in Mecca?
Couldn't you have gone somewhere else?
And Ibn Abbas makes a tap of all of
this. Ibn Abbas says that a group of
Muslims had converted but they kept
their conversion secret. Now there's two
groups of people here. The first group
are those who were Muslims when the
prophetam immigrated. We don't have any
particular names of these people. Uh the
Sahabah did not record their names. We
don't know who is being referenced here.
But there were some people who were
Muslims but they didn't immigrate when
the prophet immigrated. Then there's the
second batch and we have some of their
names and they are those who convert in
Mecca while the prophet is Medina.
Right? Remember the dawa of Islam will
continue still people will convert in in
Makkah. Even though the prophet is is in
Medina even though they have been with
him for 13 years but eventually the
light bulb goes off in their heads.
Eventually they say okay Islam is the
truth. Right? And we have some
references to these people as well that
they converted in Mecca after the Hijra
and Hijra was made obligatory on them.
So Ib Abbas says that a group of Muslims
remained in Mecca both of these
categories right and in the battle of
Badr they didn't tell their Islam to the
people i.e. they were scared of telling
the Islam so they kept their Islam
hidden. They were closet Muslims for
lack of a better term, right? They're
not coming out of the closet. They're
scared of announcing their Islam. Why?
Because they're scared of persecution.
So in the battle of Badr, they were
forced to participate on which side? The
wrong side. Right? But they didn't
actually fight. They kind of sort of,
you know, they kept in the back or they
did whatever they did. And some of them
were killed by the Muslims because of
arrows, because of things because
they're on the wrong side. They're on
the wrong side.
And so Allah revealed a uh the surah
Nissa verse uh for this group of people
that you were killed on the wrong side.
And the angels will ask you what were
you doing? How could you be fighting
against the Muslims? And they will say
we were weak. We were forced to fight.
Right? And so the angels will say you
weren't forced to remain in Mecca. You
could have left and you could have gone
to Medina. You could have gone to
another place. So they were told Abbas
is speaking.
Abbas is they were told by Allah they
have no excuse to immigrate
and this verse of surah was sent to
them. Now this shows us a little bit of
a glimpse we get here that there's a
secret correspondence going on between
the Muslims of Mecca. Now obviously the
prophet knows who are the Muslims cuz
they have informed him right? So there's
some messages being sent by the
prophetam to these Muslims in Mecca. So
Ibn Abbas says they were sent this verse
that you have no excuse. You need to
come to Medina and
some of them tried to immigrate. Ibn
Abbas is telling us but the pagans
prevented them. They put some pressure
up. The word used is fat and fatum means
they could have hurt them. They could
have persecuted. Details are not given.
And so they stayed put again. They
didn't immigrate. And so Allah subhana
wa ta'ala reveals
which is even stricter now right andahab
says that uh that there are those who
say there are
there are those who say we are believers
we believe in Allah
this is verse 9 10 11ah
when they are now the word is beautiful
it means irritated and it could mean
persecuted but means the slightest
irritation. So allahel is saying that
they could have just been verbally
rebuked. We don't know. It's a broad
term.
When he's irritated or hurt by the
people, he considers the fna of the
people to be as bad as the punishment of
Allah. I.e. he has no priority. A little
bit of a pressure and he collapses.
That's what Allah is saying, right?
Little bit of a pressure and he cannot
take it. And Allah subhana wa ta'ala
then says that but when the help of
Allah comes, I any victory for the
Muslims comes, they say, "Oh,
we're actually believers." In other
words, they want to have their cake and
eat it too, right? They want to be in
Mecca because why would they want to be
in Mecca? Remember, this is a world
where your property, your wealth are
around you. They cannot take this
property and wealth to Medina. Okay? If
they were going to leave, they can only
take what their camel is going to carry.
The bulk of their possessions, the bulk
of their they will not be able to take
it. And so immigration automatically
means poverty. This is the point for
them. Right? So Allahh is describing
this is a small group. We don't have any
numbers but probably five or 10 people
is a small group here. But Allah is
being very strict with them that they
are preferring living in Mecca uh for
their for the sake of their uh their
wealth over immigrating to Medina. So
Allah says when any blessing comes
oh we are unbelievers we should share in
this blessing and Allah says that
verily Allah subh knows what is in the
hearts of the believers. Allah subhana
wa ta'ala knows who is the true believer
and who is not the true believer. And we
have the story of one of these Sahabah
who converted after the prophetam
immigrated right he converted after the
prophet immigrated immigrated his name
is
uh Abbas tells us that when was sent
so this also shows us by the way that
anytime a Quran was revealed they would
get it. There was as we said this the
secret emissary or this message is being
transferred anytime Quran came down the
Muslims of Mecca would be sent that's
what Abbas said that the verse was sent
to them and this shows us many things of
of them is the importance of the Quran
of them is that the Muslims need to
study the Quran and so even the Muslims
of Makkah are hearing every new
revelation so when the verse of Nissa
was sent and the verse of Nissa what
does it say those whom the angels come
to and they are wronging themselves the
angels Angels will ask them what were
you doing and they will say we were weak
in the land we were persecuted in the
land and Allah will not accept this
excuse unless Allah goes on and says
except for the really weak and we're
going to get to this point it was
because of this
was so elderly and so weak he was in
fact blind and he could not walk he
could not even walk but when this verse
came down he said, "I am not of those
who have an excuse.
I can immigrate to Medina." How? He's
blind and he can't even walk. But he
goes, "I don't have an excuse. I will
not spend another night in this city.
I'll not spend another night in Mecca."
And so he commanded his servants to lift
him up on his chair or on his bed. Sad
is like a a couch if you like. He could
not walk. and to walk with him outside
the city that he'll find some way to get
to Medina. That's basically he cannot
stay another another night in Mecca and
it is interesting what would have
happened and he was blind he cannot even
walk but Allah subhanana wa ta'ala was
merciful to him and he died right then
and there at which is outside of Mecca
right he he met his death right outside
of Mecca and uh it is said that while he
was dying and the pangs of death are
coming so literally that was his last
day on earth when the verse came down he
said I have no excuse and he went
outside telling his servants just to
take him and leave him there. He'll
figure his way out. When he was on this
his deathbed, he put his right hand in
his left hand and he said, "Oh Allah,
this is my toasoolah." Meaning, I
couldn't do it in person. I couldn't do
it in person. This is my this is my oath
of allegiance that I'm giving uh to the
messenger of Allah upon what he wanted
me to do. In other words, I don't have
the opportunity to do it in person.
Whatever I can do, oh Allah, accept from
me. And he died right then and there in
which is what we call that place outside
of Mecca. He died over there and he was
uh buried over there and uh when the
news of his death came uh the Sahabah
said basically how unlucky he almost
made it right so they were so strict
with him they weren't even willing to
give him like he didn't make it to
Medina and at this Allah revealed the
next verse of surah Nissa for us is the
next verse remember verses came down
sometimes one and then the next came
down a few weeks later we put it
together the next verse of is
Except for those who are genuinely weak
of the men, women and children
that they cannot find a way out nor can
they find a passage to get to Medina for
these people. Subhan Allah. Even then
Allah says perhaps
now by the way whenever Allah says Abbas
says every for Allah's sake is
certainty. This is Abbas's statement for
Allah's sake he will do it but still it
was given like a bit of a grudgingly a
bit of a reluctance that they're not an
open blanket but still they will be
forgiven right to show what the severity
now they are forgiven that's what Abbas
is saying but to show the severity of
those who don't have a genuine excuse
for remaining in Makkah right so this is
one of those Sahabah that allahel
basically said he's forgiven them
because he even tried to get out of
Makkah and he he wasn't able to do so
but allahel basically took his soul at
that point in now by the way just as a
point of benefit and remember the
purpose of our s classes over and over
is to derive practical benefit that's
what we want to do it's not just stories
of old it's stories of living Islam in
modernity and the whole issue of hij and
living in Islam and all of these is of
course a very very relevant topic for us
here in North America and it is worthy
of a long discussion
I I don't think it's appropriate to go
into that long discussion but I will
summarize one or two points and that is
that
uh the ruling of hij the ruling of hijra
from Mecca to Medina it was for the
Muslims of that time now after the
battle of
after the battle of in the fifth year of
the hij when it became clear that the
Muslims are the more powerful laxity
began that the ruling began began to be
a little bit more lax. And then after
the conquest of Mecca, this ruling was
abrogated.
And so the prophet said,
"There is no after the conquest of
Mecca." This is a famous well-known
hadith.
There is no hij after the conquest of
Mecca. Meaning what does this mean?
There is no hijra. Nobody can do hijra
after the conquest of Makkah. No, the
hijra with a capital H in English.
Right? The hij from Makkah to Medina has
now been nullified.
And if anybody immigrates now, that's
their personal business. They're not
going to get the rewards of the hij
right now. Then Makkah is also in Islam.
Well, then if somebody wants to live in
Medina, they're not going to get the
rewards that Allah promised in the Quran
for that immigration also.
means the commandment to to immigrate to
Medina is now abrogated. You don't have
to immigrate to Medina. You may live
anywhere uh you want Makkah Medina or
anywhere else. Now this then led to a
controversy in later
amongst the four medavvs about is it
permissible for Muslims to voluntarily
and willingly live in a land that is not
a land of Islam. And just to point out
in medieval Islam when there was a dar
Islam when there was a real Islamic land
uh there were two opinions on this issue
maybe even one can say three opinions.
The first opinion which is the majority
of the hanfi and the hali opinion and
also the standard shafiri opinion is
that it is permissible for a Muslim to
live in uh lands that are not dul Islam
with some basic conditions and of these
conditions is that the Muslim is secure
in his religion he's not being tortured
he's not being forced to do haram and he
can live an Islamic life that's
basically the g general conditions and
they base this on an authentic IC hadith
which is as explicit as possible. So
this is also my position as well. It is
a hadith of the sahhabi known as fud. We
don't have his full name. Fud is all
that we know. And uh towards the end of
the prophet's life after the conquest of
Mecca Fud came to Medina and he was not
from Mecca or Medina. He was from
central Arabia. He came to Medina and he
saidool
Allah the people are saying that whoever
does not do hijra will be destroyed.
Whoever does not do hijra will not be
destroyed. And in one version he said my
people are upon shik. My tribe has not
yet all accepted Islam but I am a Muslim
and so I have been told that I have to
make hijra.
So this is basically as explicit as you
can get. His land is not a land of Islam
i.e. his tribe, his village, whatever
you want to call it, is not a land of
Islam. So people are telling me that I
have to immigrate. So the prophetam
said,
"Oh, establish the salah and avoid the
sins. Avoid basically and evil deeds and
live with your people wherever you
like."
This hadith is reported in Iban's uh now
this hadith is as explicit as you can
get because Fudik's people were mushiks.
He accepted Islam. He comes to the
prophet to ask the question because
people are telling him his Islam is not
valid because he's living with people
that are committing shik. And the
prophet says as long as you are praying
and living a good life then live with
your people wherever you want. You don't
have to live there. You you can only
live here, but if you want to live
there, you may live with your people as
well. Uh the Maliki school was the
strictest school in this regard. And
generally speaking, they considered it
to be impermissible for a Muslim to
willingly and voluntarily give up living
in Islam and go and live in Dulufur. And
the reason that they were the strictest
in this regard is because of what
happened to the Maliki school and the
Maliki scholars and the Muslims of the
Maliki regions in the famous land of
Andaloo, right? And really changed their
perspective about Muslims living in
Kufur because Andalucia was Maliki,
Spain was Maliki and of course the
greatest Maliki scholars Iban Rush and
all of they're all Maliki. So uh when
Spain was reconquered and the
reconquesta began and the Muslims began
being persecuted, tortured, more and
more rulings, they were forced to stop
saying Arabic in public, stop wearing
Islamic dress, the women were forced to
take off the hijab. Bit by bit and if
you study, especially post inquisition,
post Inquisition, what happened uh with
the Muslims of Spain is very very sad
and it's something we hardly ever hear
about, but it is very sad. They were
forced to eat pork, they were this and
that. So many things. one after the
other and it wasn't immediate. It took
like a hundred years, right? Cuz
initially, I mean, I'm going into a
whole different tangent. This is not S
related. Initially, when the uh
Ferdinand and Isabella conquered uh the
very last kingdom of Granada, they
initially promised freedom for the
Muslims
and they said, "We'll only deal with the
Yahoo. Don't worry about you guys.
You're the majority." After all, they're
the majority, right? So Ferdinand and
Isabella promised freedom. But within a
100 years basically there were no public
Muslims anymore in Anducia. They had to
hide their Islam or they had to
immigrate or they were forced to convert
the inquisitions. Then began torturing
them. First it was only the Yehud and
then the Protestants. Then they began
torturing the Muslims as well and they
began sending secret police to spy on
you, check if you actually have a musf
in your house. It was a very sad time.
So the Andalucusian scholars basically
said this is what happens to those who
remain in Kufur basically right and so
they became very strict on this issue
and in their mab predominantly uh the
fatwa is that it is not allowed to live
in kufur. Now the fact of the matter
though is that we also have to think
about how realistic is it for us to
import these fatawa from 500 years
ago,000 years ago when there was a and
there was a and there was all of this
whereas now there is none of this right
and this is one of those areas where we
do need to
exercise independent and go back to the
books again and see how realistic even
if those who follow the maliki position
and of course the majority uh for they
didn't believe that it is waj to
immigrate there are still people who say
to this day there's still a small
minority who say Muslims should not be
living in any non-Muslim land but subhan
allah I mean this is such a theoretical
fatwa let's get realistic here in India
alone India is majority Hindu in India
alone there are how many 120 million
200 million every day there are a few
millions increase you know 200 million
Muslims, right? Where do you expect
these 200 million Muslims? They are a
minority. They are a minority obviously,
right? 25% or something like this. 20
25%, right? Any one out of four or less.
Where do you expect them to go? In
China, how many? Tens of millions. But
they are also minority, right? If you
just do the math, you will get literally
over half a billion Muslims. That's
basically half of the ummah living in
minority lands. where whoever says that
it is waj to immigrate with all respect
to these scholars they're not really
being realistic okay in western lands
alone there are 40 million Muslims in
western lands alone if you include uh
America uh Canada Australia uh France
all of these lands in eur European lands
you have over 40 45 million Muslims this
is in western lands where who is going
to accept these so the point being most
of us living here have moved beyond this
theoretical
The reality is we are now here to stay.
So we have to basically have you know
some basic understanding of our religion
and whatnot. The point being and the
reason I I go back to this issue here
even in the time of the prophetam hijra
was waj because of the circumstances of
Makkah and Medina. Therefore,
I have to say this. If any land becomes
difficult to live in and practice Islam
in like at Makkah of that period, then
yes, we will bring forth these rulings
and we will say you don't have to live
in that particular land. Go find
somewhere else.
And every Muslim land or every uh um
sorry every land will be the
responsibility of its scholars to judge
when the situation gets difficult and
when it is doable. This is for the local
scholars of that land to judge. Right?
When is it that difficult? When is it
not that difficult? This is something
they have to judge. Clearly,
alhamdulillah, there there should be no
two opinions that in America we have uh
every freedom we need to practice Islam
in our daily and personal life. There
really can be no scholarly debate about
the issue of living in America and
practicing a religion. Alhamdulillah,
it's very clear that we are not
persecuted to that level. Uh and it's
not an issue for us to worry about.
Nonetheless, the hadith of is an
important one and memorize this one that
the prophetam said to him, "Oh, as long
as you're praying and you're avoiding
the sins, you're living a good Muslim
life, right? And uh you're you're
establishing Islam, you may live
wherever you want." And I say this many
times that those people who are the most
worried about the hijra, should they
immigrate, should should they not
immigrate, they're the ones that need to
remain because they're the most
religious. And those who are the least
concerned about hij and where to live
because they're totally involved in
sins, they're really the ones they
shouldn't be living in environments
where they pollute their iman. Right?
It's actually the opposite way around.
Those who are the most worried should
actually remain because they're the best
ambassadors of the religion. And those
who are involved in every major sin and
they couldn't care less. They need a
pure environment. They should be
thinking about a pure environment for
themselves and their uh children. In any
case, getting back to the uh the the the
here uh and the and uh the issue of the
hijra, we already mentioned that the
prophetam arrived in Medina. Now, we
don't have an exact date. The date of
the 12th of by the way do understand as
an academic I have to point out
everybody loves to quote 12th of for
everything for the birthday of the
prophetam for the first the Quran came
down or the which cannot be true because
the Quran came down in Ramadan anyway
right but there are still some opinions
that said 12th of is when came down
which is absolutely cannot be true
because came down in the month of
Ramadan right
and the 12th of is when the prophet
entered Medina and this is a little bit
of a superstition we don't know the
exact date because nobody was was
recording calendars remember there was
not even an Islamic calendar when all of
this is happening remember
instituted a calendar you know probably
10 years after uh the hij more than 10
years sorry 14 15 years after the hijam
so this is now being backtracked we are
reading in the dates in terms of years.
The years are not there. The months by
the way are there. Remember how did they
monitor time? By the famous incident in
that year. The year of the elephant,
let's say, right? The year of the
drought, the year of this. That's how
they remembered years. Every year would
have a particular title to it. So the
year of the hijra became first hijra
basically, right? The year of the hijra
became our first year. The month of the
hijra, yes, it is
Most likely the first week of most
likely the month of the is
and this corresponds to September of the
year 622
CE. So 622 is when one hij begins
and already we already went over the
story of the prophetam entering Medina.
He entered Medina. Medina at that time
was composed of like most villages in in
places of the world today. There is not
one center of gathering. There are small
pockets of people separated by small
distances, right? And the whole
conglomeration is basically called
Medina. Medina is not like a major
metropolitan city. Medina is not
continuously populated. Of course, now
it is. Back then Medina had small
pockets and every tribe it was in its
own small area and some of these
distances were 5 minutes walks others
were like an hour walk for example. So
the very first settlement of these small
settlements of the entire city was that
of KBA.
This was the furthermost settlement
outside of what we now call central
Medina. And in our days the city of
Medina is so big that it goes even
beyond.
In our days the city of Medina has
become so large that from the central
Medina you work your way keep on going.
Of course in the time of the prophet as
we said there were small settlements and
these were separated by either desert or
by large date uh plantations right tree
trees of dates and you hundreds and
thousands of dates. So the prophet when
he arrived we know he arrived in
and he waited there for Ali to come and
he waited probably around a week again
we don't have exact dates uh probably
around uh a week and they also waited
for and the daughters of Abu Bakr and
Abu Bakr had arranged for them to come
via another uh guide and so the two of
them also came and so Ali and Aish and
Asma when day came. That was when the
prophetam entered the city of uh Medina.
And it is said that he entered the city
of Medina on a Friday and the Ansar
heard that he was entering Medina. And
so the Ansar all gathered together as a
delegation. They dressed up in their
armor and in those days you would dress
up in the armor just like the military
parades when you want to basically honor
somebody then you dress up in your
armors. You put on your your fighting
swords and everything. So they dressed
up and over 500 of them they went as a
delegation to Kuba and they accompanied
the prophetam back into Medina. By the
way here is where again as you know me
I'm an academic. I don't give you just
the fairy tales. I have to give you the
bad news as well. Sometimes the academic
stuff is not as romanticized if you
like. Uh you know the famous story that
we are all told that uh the little girls
were singing
right? this story uh for sure it did not
happen at uh the Hijra this is
impossible right for many reasons the
most important is that
has nothing to do with the road to
Makkah
is the road that is the exact opposite
side of Medina and if this incident
occurred there's a little bit of a doubt
about its authenticity but even if it
occurred it occurred at the battle of
Tabuk
It occurred at the battle of right
because many reasons but uh the most
important one there are internal
evidences but the most important one
right
where is
the exact opposite side of where is and
it is the northern side and is the
southern side cuz Medina is due north of
Mecca. So when you're walking up south
of Medina, you will be right is
literally on the opposite side. The
prophet never saw when he's walking into
Medina from Makkah. Right? So as I said,
I have to be a little bit more academic
here. Uh if that story is true, then it
took place at uh the battle of Tabuk. So
it didn't take place over here. Well, we
do know what took place over here. the
the the Sahabah the Ansar accompanied
the prophetam in into Medina and uh here
is also the famous story which is which
is inshallah an authentic one that every
one of the Sahabah of Ans was trying to
ask the prophet to stay with them and
the prophetam said let the camel be
because Allah has taken charge of it let
the camel go where it is going because
Allah subhana wa ta'ala has taken charge
of it and the camel sat down at a
particular place and the prophet
understood this was the place that Allah
had decided will be his masid right
where the camel sat down. It was a small
uh plane not a plane is not a right it
was a small uh plantation if you like
that was used by the people to dry their
dates.
It wasn't a full date plantation i.e. it
wasn't densely populated by dates. There
were a few trees but it was an open
ground by and large that was used by the
local uh villagers to dry their dates.
So they would lay the dates on the floor
and they would dry the dates in this
area. And uh when the camel sat down the
prophetam said
whose house of our family members is the
closest to us from here. Now subhan
Allah what does this mean? Remember the
prophet had distant cousins in Medina.
Correct. Right. His greatg grandmother
is Medan. Right. His greatg grandmother
is from which tribe who can remember
the ban. Salma is her name. The tribe is
the ban. And so when he's saying who
amongst us from the basically is the
closest to this camel here is where
also known as
he said
he's from the
he's from the and he's basically uh I I
looked this up to try to find an exact
number. I couldn't figure out exactly
but roughly he's like a sixth cousin to
the prophet right so like six
generations up basically their lineage
meets now remember the Arabs memorize
their lineages and genealogy like we
memorize all of our cell phones and
house phones and all of these numbers
together if you put all these numbers
you get like 30 numbers mah we know them
the all of the Arabs they know their
ancestry like we know our phone numbers
and house addresses right so Abu Aub
says I am the closest in lineage to you
basically from your camel, my house is
the closest uh to this area. And so the
prophet sallallahu alaihi wasallam uh
decided because of this ancestry
basically right because of this local
genealogy and this shows us again the
rights of relatives that he felt the
most comfortable with his closest
relative whoever that might have been
and it was like a sixth cousin but
that's what he felt the most comfortable
with right that who amongst our family
members is the closest here so that was
Abu Aub also
only have a few narrations about him in
his house.
The prophet lived there according to ib
for half a year. He lived there for half
a year and he did this because he didn't
have a house to live in obviously and
he's waiting for the masjid and the
house to be built. And also
two stories which was not common. It
wasn't uncommon, but it wasn't common
either, right? And so Allah had
basically willed it that Abu Aub's house
also had two stories in it, which would
make it possible for the prophet uh and
Abu Bakr and some of the Sahabah to live
with Abu Aub. And so Abu Aub and his
wife moved upstairs and the prophet Abu
Bakr were living uh downstairs. Ib
Hisham mentions Ib Hisham mentions a
story that occurred one night that uh in
the middle of the night Abu Aub turned
over in his sleep and he knocked over
the water bottle and those days they had
jars of water, right? He knocked over
the water bottle and he became worried
that the water would seep from the
second floor basically and drip onto the
prophet as he was sleeping. And so he
woke his wife up and the two of them
they spent the entire night soaking
their own blanket with the water making
sure and dreading basically that maybe
one drop of water would possibly
irritate the prophetam. They spent the
whole night awake using their bed their
beds and their blanket to basically soak
up the entire uh water. Uh it is also
narrated in a hadith in Mus Ahmed that
uh one day uh Abu Aub was with his wife
upstairs and then
he realized basically he realized and he
said to his wife
we are walking
above the head of the prophet sallall
alaihi wasallam.
Right? He just realized that his feet
are above the head of the prophet
sallallam. And so and he realized this
in the evening and so him and his wife
spent the night cramped next to the
sides now. Subhan Allah. A few weeks go
by and then they realize that our feet
are above the head of the prophetam. So
they sit with their feet withdrawn in
for the entire night because they just
realize that they're doing something
that isn't appropriate right for uh for
for respect. And the next morning they
go back down to the prophet sallallam
and they sayool Allah you have to move
up. The prophet said the bottom floor is
easier for me. Meaning you have more
privacy. I have guests coming in here. I
mean I don't have to climb the stair.
Obviously the bottom floor is easier for
me. Right? You understand that when the
prom is having guests or anything's
happening. You know you are separate.
It's easier for us. There's one entrance
to the house. Let us be here.
We can never ever
uh be on top of you on a roof that your
head is over. We cannot be on top of you
on a roof that your head is over. And
they refused to obey what the prophet is
begging them to do. They said we cannot
do this. So they amazingly disobeyed him
out of respect if that's possible.
Right? So they insisted that he go to
the roof. And so the prophet Abu Bakr
then for the bulk of their time actually
moved upstairs. Right? So only for a few
weeks they were downstairs and then they
moved uh upstairs. It is also narrated
that one time uh Abu Aub he would always
cook the food him and his wife and they
would send it up to the prophetam then
he would eat the leftovers like he would
send them the full dish. It's not as if
he took some for he would send them
everything he has and it's obviously too
much for them. So the and the prophet
would not eat much anyway as you know.
So he would then send whatever is
remaining down. Abu would ask where did
the prophetam eat from? place of the
plate and wherever he ate from, he would
ate from that particular portion. He
would eat from it. One day the food came
down untouched.
Abu panicked. What have I done? And he
rushed upstairs and he said, "Yeah,
what have I done? What is wrong? Is
there anything that uh you know the food
was not suiting you? What happened?" The
prophet said, "No, but it has garlic in
it."
Abu Aub said, "Is garlic haram?"
And the prophetam said, "No, but I speak
to those whom you don't speak to.
I speak to those whom you don't speak
to." Which means the angels. Now, a lot
of people have misunderstandings here.
Us DIY people are going to be in big
trouble if we make garlic makru, right?
We cannot cook food without garlic. So,
look, this is uncooked garlic. Okay?
Calm down. Breathe with relief.
Alhamdulillah. Alhamdulillah. Your
biryani, my biryani is still halal.
Don't worry, this is uncooked garlic. If
you put it in the food, then it will
have a very bad after smell. Okay? If
you cook the garlic and you grind it and
whatnot as we do, then that removes the
odor anyway. So, this is not even if you
ate raw garlic, it is halal as the
prophetam said, right? Unless somebody
thinks he's speaking to angels, in which
case you have another bigger problem
than garlic. But, uh, even if you eat
raw garlic, this is halal. Not a
problem. Uh but the prophet said whoever
eats garlic should not come to the
masjid because the masid is the place of
angels right. So if your breath is
smelling really bad with garlic then in
this case you wait until uh the breath
goes um the bad smell goes away but the
point being here garlic is no problem if
you cook it. I don't know of any culture
in our times that eats raw garlic. So we
don't have to worry about this in any
case. Now so this is all that we have
reported by the way from Abu Aub and his
wife. Just two or three incidents in
these six months. All of the rest of the
details we don't know about. Getting
back to the story of the masjid itself,
as we said, the camel sat down in a
small area of land that was not used for
date palms. It was used for drying the
dates. So, it was only a few trees were
there. The prophet said, "Who does this
land belong to?" They said that it
belongs to uh so and so and so and so.
They are orphans. Their father owned the
land. Now, they have inherited this
land. because they're orphans, they
hadn't done anything. That's probably
why it was still relatively empty.
That's probably why the local neighbors
were using it to dry the dates, right?
They're still young kids, so they
haven't been able to plant dates
themselves yet. So, it's just a little
bit of empty land. So, uh the prophet
said, "Call them here. We're going to
build a masid here. So, we need this
land." So, when the orphans came, uh
according to one uh one narration, their
names were Sah and Su. When the orphans
came and they figured out what the
prophet was doing, they were already
Muslims. They said, "Yahool Allah, this
is a gift to Allah from us. This is a
gift to Allah from us." The prophet
said,
"No, I will only take it with his due
price."
We don't operate, the prophet did not
operate like this with charity. We I
will only take it with its due price.
and he negotiated a price with them and
he paid them uh the money to purchase
the land from them and he ordered that
the few date palms that were there,
there were probably less than a dozen.
We don't know exact number but it wasn't
cultivated is the point. He ordered that
they all be uh cut down and there were
one or two graves from very old still
over there of the pagans uh 50 100 years
old. He ordered that those corpses be
buried outside. And this shows us that
it is permissed permitted in Islam to
dig up graves and move the bodies if
there is a legitimate reason to do so.
Right? Uh this also shows us a point
that one may cut down the trees of the
haram for legitimate needs. If you have
to build a building for the or
something, generally speaking, Mecca and
Medina are harams. And we already
mentioned this before. You're not
allowed to hunt. You're not allowed to
destroy cultivation. You're not allowed
to pluck a leaf or a flower from Makkah
and Medina. If you pass by, you see
trees, you see leaves, you're not
allowed to take a grass and pluck it
out. That's how sacred the haram is,
right? There's a number of exceptions.
One of them is this one that if you're a
construction worker, if you're a
builder, what are you going to do if you
have to build property? Right? So in
this case the prophetam uh cut the trees
down and he used those very trees to
form the walls of the masid. Talk about
being green and conservation. The very
trees that were cut down he used them to
to make the walls of the uh masid. And
uh the the front and the back walls were
made with those trees and the side walls
were made with the clay bricks that they
had in Medina at the time. So two of the
sides of the masid were built with date
palms uh trunks and two of the sides
were built with uh bricks that the
Sahaba constructed themselves and the
prophet participated along with them in
the construction of the masjid. He
physically uh there was a a whole line
going the SK from the quarry to the
masjid and the prophet became a part of
that line. And when one of the Sahabah
tried to make him uh sit down and work
and do the work, the prophet refused to
basically sit down on the side and
cooperated with them. And uh it is said
that the prophet began uh saying lines
of poetry at the time along with the
and those lines of poetry are recorded
in Bkari as they're building the masjid.
Now these are you know when you're doing
manual labor and you all of the men are
doing working together it's good to just
just like when soldiers hum along or
drum along and where other people do
manual labor they have this rhythm. So
they're all saying this together just to
get the time go by and they're passing
the bricks to one another. So this is
what they're saying. Allah,
oh Allah, there is no good other than
the good of the
so have mercy on the and the
and it is narrated in
that it took almost two weeks to build
the masid. almost two weeks to build the
masjid. And for its time, it was
extremely large. To this day, if we go
to Medina, you when you go to the actual
we call the the the blessed sanctuary,
you get an idea. It's a pretty large
place. Even for our times, it's pretty
large. Uh it's at least, you know, two
three times larger than this masjid. And
that shows us that for that time, it was
a pretty large place. and Allah. But
some modern estimates have said around
100 by 130 ft. This is one opinion that
I've tried to look up. What were some of
the uh scholars understanding how large
this is? 100 ft by 130 ft. Uh a large
masjid. So it's more of a square than a
rectangle. It's not as much of a
rectangle as the modern masjid is. Also,
we learned that there were at least
three main doors. At least three main
doors. One on the uh south side. That's
the Bab one on the west side that's
called Babel and one on the east side
and that is called Babunis. And the
reason why it's called Babunis is that a
few years later
suggested that men and women should not
enter with the same door. And so the
prophetam said okay that east door is
the door for women. So it was called
Babuis. And to this day if you go to the
haram in Medina you look at the pillars
you'll see in one pillar it says Babunis
and that's where it used to be. Another
pillar says Babel. That's where the bab
used to be. These were the three main
entrances of the masjid. In addition to
these three main entrances, there were
also a number of small entrances that
were private entrances. These were the
three public ones. They were at least
half a dozen private. What are private
entrances? Realize in those days the
walls were such a luxury item that
people would use the same wall for both
sides, right? So if you build a wall
here, the other side would automatically
be taken by a house. And so whoever is
living on the other side of the wall
would have direct access to the masjid,
right? And so there were at least half a
dozen we know of, maybe even up to a
dozen who had entrances directly from
their house. They would take a step out
and they're in the masjid, right? So
that door imagine this door imagine this
door imagine these are private entrances
for whoever managed to build a house
right at that time. Of course, as the
population increases, kalas those those
choice real estate properties are taken,
right? So, we know for a fact that Abu
Bakr was one of those whose house was
attached to the masjid, right? How do we
know this? Because on his deathbed, the
prophetam said, "Every single door of
these private doors shall be locked and
sealed from now on except the door of
Abu Bakr." Why did he do this? To
emphasize that this person will be the
next Khalifa after me. Right? There
shall be no door into the haram other
than Abu Bakr. Abu Bakr will be the
leader. That's a indirect analogy that
no one has the prerogative other than
Abu Bakr. So this this clearly shows
that there were a number of doors that
the Sahabah would use for their private
houses that would come into the masjid.
Uh and of course the main one that we
know for sure is the prophetisha right's
house uh was literally attached to the
masjid such that the only thing
separating it was a curtain it was
actually a curtain not even a physical
door that it was just a curtain and this
was a private entrance the house had a
public entrance on the other side right
the prophetam's house had a public
entrance on the other side uh we also
know from one narration from al- basi
that the roof of the masid was actually
very low that if he put his hand up he
could feel the roof of the masid. So
this shows us therefore that the masid
was not a massively tall structure. The
roof was very uh low and uh we also uh
we also know that
initially the prophet only covered one
area of the masid with a roof.
only one area of the masid and this was
the southern portion of the masjid which
at the time uh was the one facing the
sorry the northern side which at the
time was the one facing the right uh and
that's towards Jerusalem so at one time
the front portion of the masid was
covered by uh thatched palm leaves okay
when the direction changed exact
opposite. Right? So that portion
remained sheltered and that was called
what was it called?
Right? Because anybody who wanted to
spend the day there would obviously have
to spend it under the shelter. Right?
Otherwise this gets too hot. So for the
first few years there was no roof in the
masjid of the prophetam. Towards the
middle of the Medani period, we don't
know exactly when the prophet wasallam
ordered that a roof be built over the
whole masjid, not just the babufa.
We'll talk about in next Wednesday.
Stories of and the concept we'll talk
about next Wednesday. And so the prophet
eventually built a roof, but it was a
roof that was only to protect him from
the sun, not from the cold and not from
the rain. It wasn't even waterproof. It
wasn't airproof. And we know this for
sure because in Sah Bkari it is narrated
that on the 22nd of Ramadan probably in
the 8th year of the Hijra it rained and
the entire masid was flooded and the the
flood of course made it muddy because
it's not carpeted. It's all mud and so
basically they're wondering what are we
going to do now in this saga? How are we
going to do s on this mud? And Malik
said, "I saw the prophet sallallam uh
prostrate into the mud and he came up
and there was the mud on his forehead
and his nose." Meaning that when you're
doing sag to Allah, there is nothing to
be embarrassed about. However, it is you
will do sagd because that is your true
worship and servitude of Allah subhana
wa ta'ala that you lower your face which
is your most noble portion of the body.
You lower it in front of Allah
regardless of what is there as long as
it's not nudges and sand is not nudges.
And so the prophet lowered it and he's
saying, "I saw the the the traces of mud
on the prophetam's forehead and nose
when he put it into the sand." And this
shows us that the roof was leaking. It's
not a solid roof. And by the way, just
FYI,
Abu Bakr did not change the masid at
all.
was the first one to solidify it a
little bit, put pillars of wood and a
real uh rain protected roof, right? A
waterproof rain
uh was the one who did it and he
expanded it by 10 15 rows, not that
much. And then by the time of man, he
really had to expand it. Uh and so he
made maybe by around 50% he expanded it.
So man did a a major expansion uh when
man's distant cousin the next khalifa a
few generations downdwanik
the khalifa in around 96
97 hij if I'm not mistaken in 97 hijik
was the one who destroyed the entire old
mosque and he built what we would call a
proper structure structure uh which was
very decorated and very like fully uh
expensive structure for the time and he
was the one by the way who incorporated
the grave of the prophet and the house
of into the masjid right because the
house of was outside the masjid this is
a common misconception or myth the
prophet was not buried in the masjid he
was buried in his house and his house
was outside the masjid It was connected
to it but it was outside it. And for
almost 100 years that was the way things
were. It was only in the time of
that he literally more than doubled the
space of the masjid in all four
directions. And he is the only person in
in our entire history to do so. No one
before or after him did this. And the
expansion that we have currently in the
direction of the and in the direction of
the grave of the prophetam that
expansion is the expansion of
because all of you who have been to
Medina know where does the imam stand
not where the prophet used to stand like
15 rows ahead right where does the imam
stand he stands now the is given exactly
where the prophet used to give it so the
imam when he gives the he actually has
to walk the distance of this masjid
literally he gives the there and then he
walks through the crowd to lead the
salah right cuz they didn't want to move
the mim that's a blessed member place
but
for reasons that are beyond the scope of
this class he decided to expand in all
four directions so he expanded in the
direction of the he added basically 10
15 rows he also expanded in the
direction of the houses of the prophetam
and so he incorporated all of the houses
And sadly he demolished uh all of the
houses of the Sahabah and even the
prophetam other than the house of right
because that's where he's buried and it
did cause a little bit of a controversy
at the time a number of there were no
sahaba alive when this happened all the
sahaba are gone right a number of
objected some of them because of them he
objected because he said you are
including the grave inside the masjid
and grave should not be inside masjid
This is Jub speaking one of the great
this called the seven scholars of the
jub is number one of them and he
objected because Islamically speaking
graves and masid should be two separate
things as we know right and he felt very
uncomfortable about doing this and uh
usually politics goes and wins over a
religious clergy. So this is what
happened and others objected as well
because they said you are destroying the
heritage of uh the prophetam and the the
the the wives of the belie the mothers
of the believers excuse me let these
buildings remain so that people see how
simply the prophet lived. Now subhan
Allah even within a century luxury
began. Even with the century, the
clothes and the money and the buildings
and the structure, we know this by
numerous narrations. Even the later
Sahabah, their lifestyle was 10 times
better than the earlier Sahaba. We know
this by numerous narrations, right? It
is this is amongst the Sahabah. How
about in the umya time? So group of the
scholars said you should leave those
buildings so that the Muslims see how
simply the prophet lived. uh but alik
had his reasons and so all of the other
houses were destroyed other than the
house of and uh it was included inside
the uh masjid and of course the
blessings of the masid are wellknown we
don't need to get into this uh it is one
of the three sacred masids in Islam
Mecca Medina and Jerusalem these are the
only three sacred lands in our religion
by the way there is no other land that
is considered holy in and of itself
other than Mecca Medina and Jerusalem.
There is no other land that is
considered holy and sacred that one
should travel to other than these three
lands. We all know as well that a prayer
in masid and nebi is equal to a thousand
prayers anywhere else. We also know that
the prophetam said what is between my
house and my meim. Notice he said house.
A lot of people say between my grave and
my meim. This hadith doesn't make any
sense. When the prophet is speaking he
doesn't have a grave there. Right? This
is not a proper proper is what is
between my house and my not my grave and
my member. This is how the masses say
it. That's not the
what is between my house and my is one
of the means a lush garden
scholars have differed. What does this
mean? One interpretation is that that
very land will be transferred to Jenna
and that's not something that is
impossible for Allah to do. A more
common interpretation is worshiping
Allah on that land will get you to
Jenna. Right? So once you enter Jenna
there basically if you are worshiping
Allahel there properly and you pray to
allahel there then you have a good a
better chance of getting to Jenna. Uh
however please note that the blessings
of the thousand prayers is to the entire
masjid and not just the this is a common
misconception as well. The is blessed
for other reasons dua
but the thousand prayers the prophet
didn't say the he said the masid and so
whatever constitutes the masid of the
prophet that will be uh the place where
the thousand prayers will be uh will be
blessed. Uh one final point about the
masjid is that uh we know that in the
beginning uh in the early portion of the
Medina period one of the stumps of the
tree the prophetam used it for his meim
and it was rather large uh uh and he
would sometimes in one hadith in Bkari
it is said he even prayed his salah on
the stump
to show the ansar how to pray.
So he prayed basically you know few feet
above them until he had to do sagd then
he cannot do sagd. So then he stepped
down he did saga and then he went back
up onto the stump right. So for a few
years he would give the on this stump
remember the trees were cut down one of
those trees was used as his meim. Then
in in Sahim Muslim we learn that uh one
time the prophetam
told one of the Sadi uh ladies there
who had a slave who was a carpenter. So
she had a slave that was a carpenter.
The prophet
said to her that tell your carpenter to
make for me a member.
Tell your carpenter to make for me a
proper meimbar, a proper pedestal. And
so the carpenter made a member of three
steps. Made a member of three steps. And
this hadith is in Sah Muslim in Bkari
and Sah Muslim both say this this
narration. The pro the prophet the
firstb he gave on those three steps
basically the three steps were placed uh
away from the the the trunk basically.
So the trunk obviously is there and the
three steps are over here that during
the firstb on those three steps the
Sahabah said we began to hear a whailing
a crying like that of a baby camel
and we found that the source of this
noise was the tree this stump and the
prophet interrupted his hutbah and came
down and hugged the tree. Subhan Allah.
He hugged the tree and it sniffled and
stopped crying. Basically, Allah subhana
wa ta'ala allowed us or the Sahaba to
hear the emotions of the tree. This is
what the miracle is, right? And the uh
reports that uh the prophet said, "If I
didn't hug it, if I didn't if I hadn't
hugged it, it would have cried until the
day of judgment."
And he ordered that the tree that then
be uplifted and uprooted and then dug
underneath his actual meim so that it's
still over there. Obviously the tree is
jealous that the prophet has left him
for uh uh for another another another
member right and it's uh jealous that
the knowledge that it used to have the
blessings used to have now it has gone
away. So the prophetam gave the tree its
wish by putting it under the uh meim and
at this alass ali said after narrating
this hadith he said oh believers look
this was a tree that was crying because
it wished to be with the prophet
sallallahu alaihi wasallam is it not
more befitting that those of us who are
men should cry even more to be with him.
This is what said that here is a tree
that is crying because it missed the
prophet sallallam. Where are our hearts
and why cannot we cry to be with the
prophet sallall.aii wasallam. In any
case, inshallah tala uh we will have to
uh stop over here and we will resume
inshallah next week still talking about
the masid and the concept of the masjid
and the the important point that has
deserves a whole talk is the concept of
the
in the masid and what else occurred in
these first few weeks of the prophet
moving and uh subhan allah the beautiful
thing here which again we'll emphasize
next week again the prophet did not even
build his own house until the house of
Allah was built. This is just
mind-boggling wallah to think about. He
did not even build his own house and
because of this he did not live with his
family. He's living with Abu Bakr
because he wants to first build the
house of Allah and then after the house
of Allah is built then attention is
turned to his own house and we'll
elaborate inshallah next week about the
building of his own house and what
happened uh in those first few weeks. Uh
we have a few minutes for question
answer and then we have a special guest
who will address us and then we'll break
forat
this is about the when
you
first
we're going to get into this controversy
next week it's a controversy Allah says
in the Quran
This is
and is this
or is this masid masidam?
It's a controversy so we don't have
time. That's why I intentionally left it
till next week. Yes.
Talk about the Muslims who um converted
but did not make the
Yes, we have a few references to them.
Yes. Did any of them stay and survive up
to the month? If so, what how did the
prophet treat them?
Did any stay and survive till the
conquest of Mecca? There is only one
person
that we know of who uh did this and that
is the uncle of the prophet wasallam
Abbas. Right? And the theory goes that
the prophet sallallam had told his uncle
to remain in Mecca to give him the news
of the people of Mecca. This is a
modern-day theory. It's not the
classical opinion. The classical opinion
is that he converted late. But we know
that he gave the prophetam information
whether he was a secret Muslim or
whether he was not yet a convert. His
heart was with Islam. Right. So from
this a modern theory is that Abbas is
actually uh intentionally left behind in
Mecca because he's one of the seniors
and the elders. He's not like some lowly
figure here, right? He is of the upper
echelons. He's of the the elite, you
know, of the Quraysh. So you need
somebody like him to inform you. He's
the one telling them that for example,
right? He's the one who tells them other
things. So Allah, but this is a modern
day theory that Abbas remained by the
command of the prophetam, right? Any
question from the sisters,
brothers? Anything?
Yes.
Talking about garlic. This is a
Christian. So over the 8 month period of
he said that was the only one or the
first incident where he had to he was
exposed to garlic in a cooking format
which
it was an uncooked that's the point.
So it was uncooked garlic. So this was
not traditionally eaten. The Arabs do
not I presume eat uncooked garlic.
Arab cuisine has of course evolved in
the last 14 centuries as has their
customs and manners and language. I mean
the
I understand
thinking about this because this is this
reference this also represents
everything else that smells. It is not
just come to the so this
so modern day would say that a smoker
with bad breath first he should give us
smoking for his own sake but if he is
smoking he should not smoke before he
comes to the masjid. any
after Ramadan meals all the meals after
after Ramadan meals is also problematic
but if we were to prevent people from
coming here then the masjid will be
empty so that's another problem that we
have to deal with just just add extra in
Ramadan you know we should we should add
some system within the ventilation
system to take care of it inshallah yes
I know you mentioned that
yes some reason
but he must have reason
This is a very controversial issue. What
is the reason of why
Malik would uh incorporate
the uh the houses of the prophet
sallallahu alaihi wasallam and one one
reason is that he just did so ignorantly
because
is not in Medina.
is in Damascus, right? In Medina, it's
Abdiz at the time. Who's the governor?
At the time, it's Abdiz, right? So, one
interpretation is that he's just acting
like a typical politician who has no
clue about what to do and he wants to
build a legacy. Look, all politicians
want to leave legacies and they leave
legacies that the people like and in our
days in Muslim lands, it's always
building masid or printing mus or this.
This is what politicians do. So, this is
one thing. But there is a another
interpretation which actually makes a
lot of sense and uh it requires a little
bit of detail. Um I don't know if I have
time to get into it. Let me just say it
was basically to
oust out the opposition from the B
because the um's biggest threat was from
the B the protoshia not these people the
protoshia the original Shia which we
have said the original Shia
were not theologically different from us
they were politically different we said
this before right they were
theologically the same and the
descendants of the prophet genuinely
viewed themselves as being more rightly
uh entitled to the and this is a
legitimate opinion. I mean it's not
going to make anybody uh deviant or
incorrect. This is a position and they
didn't consider Yazid and others to be
valid. So
he wanted to basically expel them from
they used to still live in the houses of
the prophetam right where are they going
to live? They've inherited the houses
down. So they used to still live next to
the masjid and they used to still have
access to the grave of the prophetam.
One theory basically has it that by
doing this he forced them to go far
outside the city and he basically forced
them to not have the the weight of of
the of the grave of the prophetam in the
background basically right which is a
very interesting theory and actually
makes a lot of sense actually makes a
lot of sense and allahel knows best in
final thing then we have a guest to
you now the the prophet is like almost
house you know it's built was it built
like that before. Was it just a regular
grave? You don't know anything about how
the grave of the prophet is well
documented. Uh nobody has been inside
the actual chambers of for at least at
least 11 centuries
and nobody should go inside. There are
still keys to get you to some inner
chambers but not the innermost chamber.
The actual house of the prophetam was
not bigger than uh you know 10 ft by 10
ft. Let's say a very small room. This
was not a large mansion. Uh and yet the
modern-day grave is at least what 60 ft
or so you know or something. It's
massive, right? If not more than 60 ft
actually, right? It's a massive place.
What happened was over the centuries
people continued to build walls and
barriers uh between the original house
of and the external grave or the
external people excuse me. uh when
Abdalik Abd Malik uh built the extension
the the the who were alive
did not want the grave to be in the
direction of the
because then you'd be facing the grave
when you prostrate. So they built three
walls around it and then facing the they
built two walls i.e. a pentagon. A
pentagon totally. And the two walls were
not in the middle mixing. They went a
little bit astray. So that anybody
facing it was facing a slanted wall
basically. So psychologically they're
not facing the grave. This was built in
the time of Abd right. And this was the
time as well that when they were
building the wall, one of the walls of
Aisha's house collapsed, which shows
you, of course, it's a human structure.
It's not going to last forever, right?
And they saw two exposed feet.
And everybody panicked.
They were completely undecomposed,
completely fresh. Everybody panic cuz
they felt this might be the feet of the
prophet sallall alaihi wasallam. And
they called the elders of the community
and they figured out no this is not him.
This is Abu.
So the wall that was Omar's side fell
down. Right? So they covered that up
with sand and then they built as I said
the pentagonal structure. This is
indalik.
Then over the course of the next
centuries, the pentagonal structure was
then another large room and then another
room and then an octagonal structure
roughly in this fifth century. Uh and
then the Ottomans built a grill, a large
grill, a massive grill and then the
Saudis came and they put a curtain and
then they built another grill around the
curtain and therefore if you actually
look in you will firstly not see
anything other than what your
imagination tells you you are seeing,
right? But secondly, if you could
actually flash, and I have lived there
for 10 years, so I know this. I have
been there plenty of times. I have seen.
If you were actually could see inside,
all you would see is a green covering, a
cloth that is covering another grail.
There are in fact two grails, both built
by the Ottomans basically. Uh uh one of
them is an inner older Ottomans and
others an outer Ottoman. Uh, and the
Saudis have basically led that stand.
Uh, and the green dome on top was built
by, subhan Allah, the name is in the tip
of my tongue, uh,
Kalawun, who was the Mluke,
Sultan of Egypt in 672
or so, hij
or so. uh
uh he was the one who built the green
dome. Ironically, the dome was not green
when it was built. The dome has gone
through at least half a dozen colors
from white to yellow to black uh to
green was actually pretty recent in the
grand scale of things. I think only 200
years or so ago, right? Uh and so the
dome was not green. Originally it was
white. Uh but the dome was added on
pretty recently in the grand scale of
things. I 600 years ago uh not a
thousand years ago. So the point being
that in our times there there is even uh
in our books of history it says that one
of the uh one of the sultans and that is
Nurin Zeni Zeni he actually built a moat
of iron
around led sorry le around the grave by
a distance because and again these are
stories because it is said that two
people non-Muslims tried to steal the
the the body of the prophet by digging a
grave
there. So he built this moat around it
and he then fortified it again. So was
one of those who built yet another
fortified wall. So in our times, one of
my teachers tells me that he has been
inside not the grave but there is still
a number of uh structures you can go
inside. You can go inside two or three
structures basically and they they they
go back maybe 600 years. Right? So he
has been inside and he tells me that in
fact you have to go down at least 20 ft
which actually makes complete sense for
those who know geography and geology
right lands go up and down and so the
actual house of the prophetam is
probably not even in the level that we
think it is it's actually down right and
in throughout all of these centuries
we've just built on top on top on top uh
and
this is what he told me that he had to
go down staircases and and go into uh
and then they stop at a certain point.
They stop and they're not allowed to go
uh beyond this point.
We have to conclude here.