Seerah 054 – The Undeniable Truth

You're listening to Calum Institute's podcast series, see the life of the Prophet by sheer Abdul Nasir zhongda. visit us on the web at Calum Institute dot o RG or find us on [email protected] slash Gollum Institute. So inshallah continuing with our series on the life of the Prophet sallallahu alayhi wa sallam, I see that, you know,

there was, there's a very well known again, a very well known, famous story from the seed of the Prophet sallallahu alayhi wa sallam that is mentioned very, you know, commonly. But I wanted to address it here in this particular session, and also kind of place it into a context. So there are certain stories that are very well known from the, from the sila from the life of the prophets, a lot of them, and they get quoted, obviously, for the benefits in the lessons they're in, sometimes in an isolated fashion. When we come to those particular points in the chronology of the life, the biography of the prophets a lot, he said, when we get to those particular incidents, part of the

benefit of that is not only studying it from the actual text, rather than just kind of quoting back to the story summarily. We actually get to read it from the text. But the second benefit is that it places it back into its context, and it sheds a new light on it within the context itself.

So this particular phase of this era that we were talking about after the boycott ended, about 10 years after the mission began the profits a lot he said was about 50, close to about 51 years old. It's also mentioned about the profits a lot he said that what kind of asuma he sallallahu alayhi wa sallam, Catherine my guesses are in the miroir, lm abbiati gulaman nasrani in Yukon, Allahu Gibran. Abdullah bin Hagia Rami. So it's mentioned we talked about this in the previous couple of sessions, how the prophets a lot of them embraced the disenfranchised of society and community and how the prophets a lot of them did not shy away from that fact. Allah subhanaw taala emphasize to the

prophets a lot. So when I talked to the lady near the owner above and below that he will he

will that I do, I knock on him. So the prophets a lot he said, he was instructed by Allah was forbidden by Allah subhanho wa Taala to ever cast out and leave out these people in a love of course, it's described them as people who prayed to Allah, who remember Allah morning and evening. But what it meant in that social context at that time was the poor slaves, downtrodden. You know, outcasts of that time, the profits, a lot of them used to embrace them, Allah subhanaw taala emphasized to him that he needed to embrace them. And so while there were very noble, reputable, even wealthy individuals who are part of the community of the prophets a lot he said them such as

Abu Bakr, radi Allahu anhu, in North America, I found I've been reading a lot one home at the same time. It is clearly part of the fact that the majority of the community of Muslims at that time was made up of poor people, slaves, and others who are disenfranchised within society.

So following with that, so now that tradition of the prophets a lot, he said them, there was an individual that the prophets, a lot of them used to visit from time to time, he was a slave of some of the, you know, one of the families, one of the Arab, Qureshi families, he was a slave of theirs. And he was no serani. it specifically mentioned about this particular slave that he was Christian. And so the prophets a lot, he said, I'm used to regularly and go and visit one slave who was owned by who, who was the possession of a family, they're in Mecca, and this particular slave was a Christian. But because he was a slave, he was, you know, oppressed, he was beaten, he was treated

very badly by his owners. So the prophets, a lot of us who used to go and visit him. And this was a habit of the prophets, a lot of him this is a great Sunnah of the prophet to listen that the prophets a lot of them would go and visit him to basically check on him, console him, make sure he was doing okay, make sure he that he was alright, and just to embrace Him, and that's the son of the Prophet tolani send them to visit such people. And it does every visit doesn't always have to be a very overbearing preachy visit, where basically we go and hand them a pamphlet and tell them Islam, and then leave right away but the prophets, a lot of us would go hug them, embrace them, sit with

them, bring some food for them, break some bread with them. And over time, they would see the kindness of this individual in this manner, and they would come to the realization that what this man has to offer is something that obviously is fade because I only know hate from

This man, this man has been nothing but good to me. So what he has to offer to me must obviously be good as well.

So and they used to call him the nickname The nickname given to this man, this slave was Jabba the sukham jumper. So the prophets a lot he used to go and sit with him regularly. What ended up happening after a while was a prophet salsa was just visiting him on the rounds in Makkah. Some of the leadership of the operation individuals like Abu Jan, what they started doing was they say, you see, you see, Mohammed goes and sits with that Christian. And that Christian, he's always he's gay, he's got those weird beliefs. They believe in like one God, and they have these, you know, this this book that they read, and there's prophets and MBI, and Russell, and angels and melodica, and

afterlife, and Jenna and jahannam. And hereafter, he's also got those weird, strange beliefs, and Mohammed talks about that kind of stuff a lot. So what Abu JAL and the people in his crew what they the propaganda they started was, so see what happens is Mohammed in that, that slave, that Christian slave masani, they sit together, and they basically come up with all of this nonsense, they plot and they plan and they kind of scheme together and they come up with all these crazy ideas. And then they basically go around propagating all their nonsense. So they try to attribute that to the profits a lot of a sudden, Allah subhanaw taala revealed in the Quran, that they say yaku Luna in

the Maya Angelou Basha

Allah subhanho wa Taala said that they say that it is a man it is a human being who teaches them, who teaches him Mohamed Salah de Sena, Allah subhanaw taala refuted this by saying, Listen, oh, la dee, da La da Jimmy. Las panatela said that, the the tongue, the language of that man that they try to attribute to Muhammad sallallahu alayhi wa sallam is a Jimmy. It's not even an Arab tongue. That man doesn't speak Arabic. That man doesn't speak Arabic. It's not Arabic is not his tongue. And that's what they try to attribute Mohammed and what Muhammad sallallahu alayhi Salaam teaches to them preaches to them. They try to attribute it to that man when he doesn't even speak Arabic. Well,

howdy Santa Otto Blue Beam. And Allah said and rather this book on this divine scripture in Revelation in the teachings of Mohammed Salah Lisa Lisa donado, bu moonbeam. This is the Arabic tongue that is very, very clear that this is very eloquent, very clear, very powerful,

very concise, Arabic tongue, Arabic language. And the reason why Allah subhanaw taala use the word leizhan is that when you read the Quran, or even when you read the words of the prophets, a lot of them, you can obviously tell that this isn't something that was translated into Arabic. You know, there's there's a difference between something being in the Arabic language and something being from the tongue of light from the Arab tongue. And in Arabic, the distinction classical Arabic, the difference in the distinction between Luca and Lisa is Luca is just a language. So if you sat there took some English script, got an Arabic English dictionary, and for word for word, you translated a

paragraph from English into Arabic. Now, that isn't the Arabic language, but it might not necessarily be in accordance with the Arab speech, the Arab tongue, it doesn't have that flow, that conciseness, the figures of speech, the expressions, the eloquence, it lacks all of that. But saying that something is in the Arabic tongue is saying that it's not just simply in the Arabic language, but it is a masterpiece. It is coming from the Arabic language in its origins, it is a masterpiece of that particular language. So it's a presentation of a masterpiece in the Arabic language. And that's what Allah subhanaw taala said that, listen, read, understand the Quran and you'll see that

it's in the Arabic tongue when this man barely speaks Arabic, so their claim in and of itself was a very shallow, superficial slander, and propaganda that could easily be seen through, you could easily call it out for what it was, it was false, it was bogus. It was nonsense.

So this was this, these were one of the, this was one of the accusations that they made against the Prophet ceylonese. Um, and what's very interesting is that this is something that was later on latched on to by folks who tried to criticize Islam, particularly many of the orientalist in their study of the Quran and Sita, that many of them actually referred back to this that there were Christians at that time there was this Christian slaves that Mohammed used to go and sit with. There's a couple of problems with that particular idea or that theory. Even if we were to entertain it, there's a couple of problems. first problem is the language of the Quran itself.

speaks to a very great mastery of that particular language when this slaved his native tongue wasn't even the Arabic language. Secondly, the problem is is that this slave, even, you know, it is impossible for the prophets, a lot of them to be getting the teachings, that he was the teachings of Islam from this man, because the fact of the matter about the slave was that he was a slave. His own personal faith was Christianity. But by no means Was he a scholar of Christianity. He wasn't a scholar of Christianity, were the prophets, a lot of us would be able to go to him to get theology, and legal structure, and you know, deep philosophical, spiritual foundations, that that'd be

impossible to get from this man, his own personal faith was that he was Christian. That's about it. That's the extent of it. So there's many, many different fallacies with this particular, you know, line of thinking. What I wanted to then mention then that another thing that exposes how these people, the people who are basically spreading these type of rumors, you can also take a look at them personally and their own reaction to the Quran, to see how this was nothing but a bunch of propaganda and this was slander and nothing more, very unintelligent slander. So what we can take a look at what we can learn is, right around this time, in the chronology of the life of the Prophet

sallallahu sallam, we find a very famous well known incident, the famous well known incident is that it talks about how

the Prophet of Allah sallallahu wasallam, of course, based off of the command of Allah, subhanho, wa Taala, the prophets Allah some how to practice, his practice was that the Prophet sallallahu alayhi wa sallam used to go, and he would basically go and home at night, and he would wake up in the middle of the night, and he would recite the Quran, he would recite the book of Allah, in, you know, in the Qian prayers in the tahajjud prayers, and the prophets, a lot of them would recite the Quran. And he would actually recite the Quran out loud, oftentimes. And so there's a recorded incident, that mumble hottie and many other scholars of Hadith have recorded that there were three individuals

amongst many, but these were three that basically ran into one another, and there's a recorded account of them. And who is telling this is this account, Abu sufian himself, he was one of the three. So Abu sufian tells us that before I accepted Islam back in the days of Makkah, Around this time, he said abou, Jan, myself, and

all three of these were leaders of the operation, they were at the head of the opposition against the prophets a lot, he said him in his message. So what we used to do is we would go at night, we would basically, you know, sneak up to a window or the door or outside of the house of Muhammad Salallahu alaihe salam, and we would listen through the, you know, through the window, or we listened through the crack in the door to the recitation of the Quran.

And it was something so captivating. What he was reciting was so powerful, and its meaning, so captivating in its language, and so beautifully being recited by him, that I would spend hours sometimes a night, I would be outside his door, I'd be outside his window for an hour, two hours before I would realize that it was always more almost morning time, and then I would run back home, so that nobody would see me. And this had been going on for quite some time, the whole time while we were opposing him, slandering him, cursing him, you know, torturing his followers. We were doing all of this during the daytime and nighttime, I was thinking up and listening to the recitation of the

Quran. And because this was kind of that paradox, that many of us were trapped in.

So it was one night I was leaving from the house of the Prophet sallallahu alayhi wa sallam, and in the way I ran into Abu Jan. None other than Abuja in Oxnard, Ventura, another leader of Croatia was very strong, you know, opponents of the message of the prophets allottee to them.

And because we kind of ran into each other and it's it's not any type of a time where there's an obvious reason why somebody would be out, and all three of us are meeting basically on the on the street in front of the house of Mohammed Salah to him, it's like 234 am.

And so we just kind of meet up and you know, they say That awkward moment, because we're all just kind of standing there looking at each other, trying to explain like, Oh, it's you, and then we're trying to figure out how do we explain to one another, like, why we're here.

And so somebody finally said, he goes, What are you doing here? He was me, what are you doing here? and goes me, he goes, What is he doing here?

And he said, we all stood there kind of like it's somebody's got to answer something.

And everybody had that look on their face.

So one of us finally fessed up and said,

You know, I came here to listen to Muhammad recite. I'm just checking on, what's he talking about these days? Because what were you doing? He goes to saying, what about you the saying,

and they kind of, you know, justified it to one another, you know, we got to keep a track on him and what's going on and trying to figure out what he's going to be talking about tomorrow to people and things like that. So they kind of made themselves you know, save a little face with one another. But then he says, we set to one another, we can be doing this, regardless of whatever reason we're here for. We can't do this. Because somebody else sees us here. People see us find out that we're here and I listening to him. Other people will feel that it's okay to listen to him. And it's just a matter of that as soon as people hear this, they're going to be convinced. So that's it. All three

of us got to make a promise. We got to make a pact. Nobody's coming back here. He said, that's it. Nobody's coming back here, scouts honor.

And so he says, The next day,

I come back because I just couldn't stay away. I'm laying in bed tossing and turning. Because I want to hear, I need to know, I need to listen, not realizing that it was actually the seat of human that was taking root in my heart.

This abusive young, one who would accept Islam later on.

So he goes, I went out, went and listened for a little while and said, Okay, as you get going now, and I'm leaving, and all of a sudden, we all three, see one another again, it goes again. What are you doing here? What are you doing here? What are you doing here?

And then again, Abu Jamal said, we got to put an end to this snug good guys not healthy. It's gonna backfire on all of us. All right, all right, nobody's come back tomorrow.

Because the third day, again, I'm laying in bed restless. I don't know what to do with myself. So then again, I sneaked out. So there's no way those guys are coming back today. They've been busted twice.

And I sneak out and I get there, listen for a little while leaving, and we spot each other again.

And again, said again, says that's it. No more guys. Nobody can come here again. It's gone on too long. And weight has gone way too far. No more of this.

So then, again, they made a pact. And he says actually after that, that after that point, we didn't visit back too often.

Too often as not precluding the fact that occasionally maybe came in for a little while to listen or not. But again, we didn't run into each other at the very least. But he says Abu sufian says that I could not leave it be.

It was still kind of, you know, just just bothering me. He was still, you know, causing me some restlessness. And he says apparently, has been sure he felt the same way.

So and has been sure he goes to Abu sufian.

He says, What do you think about what we hear what we heard Mohammed recites this Quran? What do you think about it?

So Abu sufian actually responds to us and has been sure a saying that, I can tell you this. Some of what I hear.

I understand and I know, I get it. But there's some stuff that I hear him reciting. It's so beyond me.

It's so far beyond the human realm. Like I don't even think I fully understand or grasp it. And I definitely don't know where it comes from. But I can tell you this that's not from Mohammed. Like, it's not him himself. He's not making this stuff up.

It's just, it just I don't know.

It baffles me. There's a lot of what I hear him reciting. I have no explanation for it.

So I mean, surely here's these honest thoughts from soufiane. And he's, he's seriously like questioning considering certain things. So then he goes on to Abu jihad. And he asks him ambu Sharma boo Jan. He says, Yeah.

What do you think about what we hear Mohammed reciting?

This is what I was gonna say.

Abuja tells us nothing. Surely,

I can tell you this much. I can't tell you this much. But who among us,

we've competed with, but what I've done enough

for a very, very long time. All families within the tribe, but families, the two major families, we have a rivalry. We've competed for a very long time.

We always try to outdo one another. We're always competing with each other for prestige, fame, popularity, money, influence public

Power, we've always been in competition, friendly competition, but competition of nonetheless, you know, they they go in, you know, set up some type of a festival, we set up a bit bigger festival, they go and you know, spend some money, we spend more money, they do this, we do that bigger and goes and all of a sudden along the way in that competition, Dave come now telling us that one of them is a prophet in a messenger.

And he's got this unbelievable.

On this divine revelation that he reads to us resides to us that he receives

if if we were to accept it. And what he's basically saying here is that on the basis of what I hear, purely based on what we've heard him recite is divine revelation.

He has grounds and we actually are justified in accepting his message, because this is this something that's obviously divine. But the problem is, is that if we acknowledge as a family, if we acknowledge one of them as a prophet, and a messenger and as divine revelation, we have to be able to provide the same thing to maintain our social status and maintain the order in

which we won't be able to do. So the best route is that we don't accept we don't believe we got to keep the balance. We got to keep, you know, things in order in America in Quraysh. And therefore, this is out of the question, this discussion is officially off the table. And we're not talking about this, no more, nobody's going there. And nobody's listening to him. Nobody's believing in him. So you need to go home and just just get just get this out of your system.

So we see from this particular narration, which is again, based here, at this particular time, within the cedaw. That while on one hand, the same people a man like Abu Jehan has been truly abusive. The same people are trying to find ways to criticize the prophets, a lot of them to try to scare people away from the profits, a lot of them discredit Mohammed Rasulullah sallallahu sallam. So they're saying that this is a Christian man, his Christian slave, Mohammed goes with him and they make up all this nonsense, and then they go around preaching it all week long. Don't listen to this nonsense.

But they themselves contradict themselves, by what by doing what they contradict their own propaganda against the profits allowed him by a night's going and listen to the profits of lobbyists and recite the Quran. And then the following day actually having discussions where they say, you can't deny what he says,

We have no response and no answer for what he reads and recites and tells us

other than we get to maintain our political status, we got to be able to maintain our influence and our power in America. That's basically what it boils down to.

So we see we've been talking about for the last couple of weeks, the different ways that they were trying to continue their, their propaganda against the profits along the 70. We're continuing they're, they're, they're the the pushing of their agenda, which was to refute Islam to refute the prophets allowed him to refute the Quran. And they tried through different means. They tried through all these different means. They tried by, you know,

trying to make it undesirable, to go and sit with the profits a lot, etc. Because of the lower social status of many of the people who did sit with the profits a lot. But when that still did not work, that was not working. They then switched over to this particular strategy, that why don't we just discredit him altogether, to say that this is all nonsense and bogus. And he's just making this stuff up.

Which again, did not stand because people heard the Quran. And they realize it's not as simple as what these people are saying. And they themselves didn't even believe themselves for what they were saying, as evidenced by this particular story in this incident, about the how they used to go and listen to the Prophet sallallahu sallam. So this brings us to that particular place now, where in the life of the prophets a lot leave him in the seat of the Prophet salatu salam, the first 11 years of the message of the Prophet of the prophets along with him is close to the age of 51 years old.

Things are pretty much

they they've they've built up to a certain point.

And things have become, you know, pretty

standard. It's like It's like, standard operating procedure at this point.

The prophets a lot of his job teaching and preaching the message. Slowly but surely, people still accepting Islam coming over. But then, at the same time, the opposition, many of the key forces and the key individuals in the opposition have completely, you know, galvanized and they've become really set

There are ways in terms of opposing the message to the point where they're not even thinking about the validity of the messaging or they just know my job is to oppose whatever Mohammed says, Whatever Mohammed says, My job is to say the opposite of that. They've kind of become set into that role as well. And they continue their, you know, they're they're preaching against the Prophet salallahu alaihe salam.

And the folks that are continuing to accept Islam

continue to come into the fold of the Muslim community, many of them have to basically keep their eemaan under Islam very secret, and very quiet. Because the torture is basically out in the open. It's again part of standard life in Makkah, that these people torture these people,

these people persecute these people, these people, they oppress these people. And that, again, has become a part of standard everyday life in America. And that's pretty much how things are going things are running

at this particular point,

to again, take the next step

to transition from the second phase of the MacKinnon message, the McKinsey era. We talked about this earlier, that the life of the prophets, a lot of humans pre nimueh and then the air of newborn 23 years, 40 years, 23 years, that 23 years of Nobu was split up into two categories, McKennon Medina and the Moroccan phase in

the Moroccan period and the Medina and period 13 years and then 10 years. But the mccunn period itself is split up into three phases, three stages.

Number one was the first three years the private preaching and teaching in Mecca, we talked about that. The second stage was the open preaching and teaching of the message in Makkah, which we are nearing the end of now. And then there were some very critical, crucial events that occurred in the life of the Prophet salatu salam,

which transitioned him from the second to the third stage of the Moroccan period. And that's basically what we'll be talking about in sha Allah. Allahu taala. From next week on, they were great, profound experiences,

even tragedies in the personal life of the prophets, a lot of them

which which served as a transition from the second to the third stage of the marking period. inshallah we'll delve into that starting next week. May Allah subhanaw taala give us all the ability to practice everything that was said and heard Subhan Allah He will be Hamdi. Subhana columbium Nick. No shadow Illa Illa. illa Anta esophageal metabolic