Podcast 013 Oath of ʿAqabah

  • Various tribes came to Makkah for business and pilgrimage.
  • Having not convinced the Quraysh and Ṭāʾif, Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   turned to other tribes.
  • He focussed on the prominent tribes for practical reasons, e.g. Kindah, Banū Shaybah, Banū Ḥanīfah. All rejected.
  • At this early stage when Muslims were few in number and politically insignificant, Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    already promised the conquest of Persia to whoever accepted his message. Prophecy can only be accepted by those of faith when it seems impossible. There is nothing amazing about accepting what seems materially bound to happen.
  • The Aws and Khazraj, two clans of Azd, had decimated each other in wars lasting years over petty issues and acutely needed a leader. They were politically unimportant, except for the location of their city, Yathrib, on the trade route to Syria.
  • They understood more about Prophethood because the Jews lived in their city and declared that they awaited a Prophet. In fact two Levite clans built Yathrib at the site where they expected him to appear.
  • Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    met 6 people of Khazraj at ʾAqabah from Yathrib, they were keen. They recognised this to be the promised Prophet and accepted.
  • They returned home and spread Islā The next year 12 of both clans rendered the First Oath of ʿAqabah – oath of Islām
  • Rasūlullāh r sent Musʿab bin ʿUmayr to teach Islā The people called him al-Muqriʾ, the Reader. When there was 40 Muslims Musʿab started the first Jumuʿah at the house of Asʿad bin Zurārah. People would always remember Asʿad at the time of Jumuʿah.
  • The following year 71 men and 2 women pledged the Second Oath of ʾAqabah, but insisted that Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   would never leave them. This time oath of Islām combined with political allegiance.

 

Qaṭar: Satan’s Horn vs Dajjāl’s Foes

عن زيد بن خالد الجهني رضي الله عنه أن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قال: من فطر صائماً كان له مثل أجره غير أنه لا ينقص من أجر الصائم شيئاً. رواه الترمذي

Zayd bin Khālid al-Juhānī (May Allāh be pleased with him) narrates the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  said, “He who gives a fasting person something to break his fast with, receives a similar reward as him, without anything being reduced from the reward of the one who fasted.” [at-Tirmiẓī]

 

I start with this Ḥadīth. If it does not trouble you that contrary to feeding others, there are supposed Muslims who can gleefully try and blockade the food of other fasting Muslims during Ramaḍān, then indeed you are far too sophisticated for me. I respectfully ask you not to read any further and leave me to simple people who have some heart.

 

Disclaimer

 

  • Firstly, I state at the outset that I am not going to be presenting some behind the scenes inside news, I do not have such news.
  • Secondly, I am presenting two Ḥadīths applicable to the two parties at loggerheads. These are intended to understand the parties involved in terms of their general character, nature and motivations. I do not claim for an instant that either Ḥadīth refers to the current crisis definitely or specifically.

Two Camps – Their Histories

 

Najd is the central part of Arabia, to the east of al-Ḥijāz, the western coastal strip which included Makkah and al-Madīnah. The House of Saʿūd is based in Najd. They first appear in history less than 6 centuries back in ad-Diriyah in Najd. The Saʿūd later relocated to their present capital, Riyāḍ, which is also in Najd.

 

Whilst 6 centuries may seem long, in terms of Arab lineages this is nothing and in fact presents a problem. Whilst other royal families can trace their lineages back to the tribes which were contemporary to Allāhs Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  the Saʿūdīs cannot. There are sometimes claims of Banū Ḥanīfah, sometimes of ʿAnazah but they are not conclusively proved. Where they irrefutably originated from before 6 centuries ago remains a mystery. This played into the hands of Egypt which was in conflict with the Saʿūdīs during the 1960s. Ṣawtul ʿArab radio boldly broadcast that they were not Arabs at all, but Jews. On the other hand, in other lands, the current and historical Arab kings could trace their lineage to actual Arab tribes (e.g. the Jordanian king is Ḥāshimī, Qurashī and the Rashīdīs who represented the Ottomans and fought against the Saʿūdīs are from Kindah, i.e. Kindīs). My teacher who taught in Makkah for several years mentioned that when a newspaper raised this question, the government’s reaction was to angrily demand how they could even question them, rather than simply produce their family tree.

 

Whatever the reality, the Saʿūdīs cannot conclusively be identified with any tribe mentioned in the Ḥadīth, only a region. Since the others have a distinct tribal identity, often outside the region (e.g. the Rashīdīs as Kindīs originate from Yemen) from the other angle, the region of Najd is symbolic of the House of Saʿūd who have lived there and currently rule there. From there they spread out and contaminated the Ḥijāz.

 

The people of Qaṭar too are not native to their present land. Three centuries ago the tribe of Banū Tamīm left Najd for Qaṭar where they reside to this day. Although, like any other tribe, there are Tamīmīs scattered throughout the modern world, it is only in Qaṭar that they form a cohesive tribal unit ruling over an independent land. The ruling family, the Āl Thānī, is descended from Qaʿqaʿ bin ʿAmr at-Tamīmī, who fought under Khālid bin al-Walīd (may Allāh be pleased with him) at Yarmūk. (On a side note, it irks me when journalists and even scholars cannot distinguish between al (the) and āl or aal (family of). That laymen do not know that it is Sūrah Āl ʿImrān not al-ʿImrān is understandable. For the learned not to exercise their brains is another matter). In short the ʾĀl Saʿūd are identified with Najd whilst Qaṭarīs have a primary tribal identity, documented right to the era of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , the Banū Tamīm, which can be separated from the residential or regional identity.

 

Two Ḥadīths

 

There is a Ḥadīth related to Najd. It is narrated by ʾal-ʾImām ʾal-Bukhārī under the Chapter of Fitan (tribulations before the end of the world). It speaks of the region in relation to the tribulations, not any tribe, i.e. whilst Kindah, Tamīm and many other tribes may have passed through at various stages in history, the prophecy refers to certain people who actually inhabit Najd at the time of the tribulations. If Allāh wills these tribulations to be contemporary to our times, then there can be only one candidate the Ḥadīth refers to – the ʾĀl Saʿūd. Tamīm has vacated Najd. The Ḥadīth is as follows:

 

حدثنا علي بن عبد الله حدثنا أزهر بن سعد عن ابن عون عن نافع عن ابن عمر قال ذكر النبي صَلَّى اللَّهُ عَلَيْهِ اللهم بارك لنا في شأمنا اللهم بارك لنا في يمننا قالوا يا رسول الله وفي نجدنا قال اللهم بارك لنا في شأمنا اللهم بارك لنا في يمننا قالوا يا رسول الله وفي نجدنا فأظنه قال في الثالثة هناك الزلازل والفتن وبها يطلع قرن الشيطان

ʿAbdullāh bin ʿUmar (may Allāh be pleased with father and son) narrates that the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  prayed, “O Allāh! Bless us in our Syria, O Allāh bless us in our Yemen.”

“O Allāh’s Messenger!” exclaimed [some people from Najd], “And in our Najd!”

[The Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  again] prayed, “O Allāh! Bless us in our Syria, O Allāh bless us in our Yemen.”

“O Allāh’s Messenger!” [they again] exclaimed, “And in our Najd!”

I [Ibn ʿUmar] think it was after the third time that he replied, “Over there will be tremors and tribulations. Over there does Satan’s horn rise.” [al-Bukhārī]

 

Syria is to the north of ʾal-Ḥijāz, while Yemen is to the south. She has no western neighbour, other than the Red Sea. Najd, to the east, was intentionally omitted from the prayer of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . What does that tell you?

 

On the other hand, what does the Ḥadīth say of Banū Tamīm, i.e. the Qaṭārīs? ʿAl-Bukhārī narrates the following as well, in ʿal-Maghāzī :

عن أبي هريرة رضي الله عنه قال لا أزال أحب بني تميم بعد ثلاث سمعته من رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  يقولها فيهم هم أشد أمتي على الدجال وكانت فيهم سبية عند عائشة فقال أعتقيها فإنها من ولد إسماعيل وجاءت صدقاتهم فقال هذه صدقات قومي

Abū Hurayrah (may Allāh be pleased with him) states:

I have always loved the Banū Tamīm since I heard Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  saying three things about them. “They will be the severest of my nation against Dajjāl.” Furthermore ʿĀishah had a captive from amongst them. So he said, “Free her, for she is from the descendants of Ismāʿīl.” When their charity arrived, he said, “These are the charities of my people.” [al-Bukhārī]

 

So there you have it. The people from where Satan’s horn rises have imposed a blockade on those who will be the severest against the Anti-Christ, the descendants of ʾIsmāʿīl (peace be upon him), the people of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .

 

  • Is it not Satanic for supposed Muslims to cut off the food of other Muslims during Ramaḍān of all times?
  • Is it not Satanic to expel Muslims, separating mixed families, father from children, husbands from wives?
  • Is it not Satanic to threaten 15 years imprisonment for those who express sympathy for their brethren in Qaṭār? (To be fair it is their ally, UAE)

Or are these Saʿūdī acts, sometimes I forget the difference between Satan and Saʿūd…

Track Record

 

I have no right to impose my interpretation of Ḥadīth on others (unlike some people), you may disagree, as long you do not endanger your faith by disputing Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  himself. Yet I would dare suggest that if you are honest and look at recent history it should be clear as to who wears the badge of Satan’s horn and who opposes the forces of the Anti-Christ.

 

Most certainly we can find fault with Qaṭārīs, as we can find in ourselves. Yet on the balance, Qaṭār is a nation which assists the poor and their shortcomings are human shortcomings, not deliberate assaults against Islām and Muslims, which their neighbours are guilty of.

 

The ʾUmmah has remained silent for far too long. It is close to a century now that Makkah and al-Madīnah have had to endure the Saʿūd rule initiated with the shedding of Muslim blood and the deliberate obstruction of the effort to revive the Khilāfah which the Turks had just abandoned. Also, who amongst the educated did not know that they were in the pay of the British? These should have been warning signals, but that was another generation. It may be that they had no full information and being under colonial rule, were desperate for any ruler who claimed the banner of Islām.

 

But that was then. Time has moved on and news is no longer the privilege of a few.

Yet the Saʿūd slavery to American interests was now known but overlooked.

The princes’ spending the Ummah’s wealth on gambling and prostitution was overlooked.

The utter destruction of the Islāmic heritage was overlooked.

The imprisonment and torture of opposition figures, including scholars were overlooked.

The deliberate interference amongst foreign Muslim communities in their Masājid, instead of inviting non-Muslims to Islām, was overlooked.

The deliberate ritualisation of Ḥajj and the segregation of Muslim for the first time were overlooked.

The inviting of Christian and Jewish troops to tramp on the sacred soil of Arabia was overlooked.

That not even extremist Shīʿah rulers had had the guts to disobey that final command of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  was overlooked.

The collaboration in overthrowing the only pious ruler modern Egypt has known and was democratically elected was overlooked.

The funding of Pharaoh Mubārak and Pharaoh Sīsī to help the Zionist besiege Ghazzah was overlooked.

Thus the deaths in Ghazzah resulting from the Saʿūdī-Egyptian siege were overlooked.

 

Now as we approach the century mark, our leaders will overlook the assault on another Muslim people whom Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  has praised. They are assaulted not by America or the Zionists, but by the “Custodian” of the Ḥaramayn.

 

Why? They do not have the same excuse as the previous generations. The reality is that Saʿūdī petrodollars and visas buy their silence. Just how much will Saʿūdī petrodollars and visas help them in their graves?

 

May Allāh bless Shaykh Salmān an-Nadwī, who has fearlessly denounced the Satanists err.. Saʿūdīs.

 

I shall not say, “Enough is enough!” That time passed by years ago. If your only concern when visiting the Ḥaramayn is which is the best perfume and clothing shops, then I can only pray that at least the Qaṭar siege will make you a more sensitised slave of Allāh.

 

سليمان الكندي

Twitter: @sulayman_Kindi

 

Podcast 012 Miʿrāj Part 2/2

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

سليمان الكندي
Twitter: @sulayman_Kindi

12.                        Miʿrāj

  • A consolation for Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   for his great sorrow, and also indicates the status of Khadījah رضي الله عنها.
  • Isrāʾ – night journey – authenticated by the Qurʾā
  • From the Ḥaṭīm. Jibrīl now washed the heart of Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ for the second time.
  • The exact date is not known, not even the year for certain. As Muslims we commemorate the lessons and commands, i.e. Ṣalāh, not the anniversary.
  • Isrā, first half of the journey was earth city (Makkah) to earth city (Baytul Muqaddas). Second half was to heaven (Miʿrāj). This may be symbolic of rights of created and Creator.
  • Performs Ṣalāh, leading all the previous Prophets. Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ    is the Imām of Ambiyāʾ.
  • Jibrīl asks him to choose between wine and milk.
  • Ascension to the Heavens. Each gate-keeper angels asks, “Who is this? Was he called for?” Stories that heavens were specially decorated in preparation are false and have no basis in Ḥadīth.
  • At each heaven specific prophets welcome him, from Ādam to Ibrāhīm.
  • 50 Ṣalāh made compulsory, reduced by 5-10 at the insistence of Mūsā, until 5 for which we are rewarded 50.
  • Various scenes of Paradise and Hell.
  • When he related this to the Quraysh they mocked him and demanded evidence. He described the Masjid as Allāh showed him. The masjid was used as rubbish dump. This does not mean the building did not exist as some claim. Further when Umar conquered Baytul Muqaddas, he cleaned the Masjid, not built it.
  • Abū Bakr earned his titles of ʾaṣ-Ṣidīq on this occasion when he immediately accepted the word of Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    without any doubt.

Podcast 012 Miʿrāj Part 1/2

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

سليمان الكندي
Twitter: @sulayman_Kindi

 

12.                        Miʿrāj

  • A consolation for Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   for his great sorrow, and also indicates the status of Khadījah رضي الله عنها.
  • Isrāʾ – night journey – authenticated by the Qurʾā
  • From the Ḥaṭīm. Jibrīl now washed the heart of Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ for the second time.
  • The exact date is not known, not even the year for certain. As Muslims we commemorate the lessons and commands, i.e. Ṣalāh, not the anniversary.
  • Isrā, first half of the journey was earth city (Makkah) to earth city (Baytul Muqaddas). Second half was to heaven (Miʿrāj). This may be symbolic of rights of created and Creator.
  • Performs Ṣalāh, leading all the previous Prophets. Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ    is the Imām of Ambiyāʾ.
  • Jibrīl asks him to choose between wine and milk.
  • Ascension to the Heavens. Each gate-keeper angels asks, “Who is this? Was he called for?” Stories that heavens were specially decorated in preparation are false and have no basis in Ḥadīth.
  • At each heaven specific prophets welcome him, from Ādam to Ibrāhīm.
  • 50 Ṣalāh made compulsory, reduced by 5-10 at the insistence of Mūsā, until 5 for which we are rewarded 50.
  • Various scenes of Paradise and Hell.
  • When he related this to the Quraysh they mocked him and demanded evidence. He described the Masjid as Allāh showed him. The masjid was used as rubbish dump. This does not mean the building did not exist as some claim. Further when Umar conquered Baytul Muqaddas, he cleaned the Masjid, not built it.
  • Abū Bakr earned his titles of ʾaṣ-Ṣidīq on this occasion when he immediately accepted the word of Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    without any doubt.

 

Podcast – Seerah 011 The Year of Sorrow

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

سليمان الكندي
Twitter: @sulayman_Kindi

 

  • Shortly after the boycott ended Abū Ṭālib died.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   begged him to recite the Kalimah, but upon the taunting of Abū Jahl, “Are you going to leave the religion of Abdul Muṭṭalib?” he refused and insisted that he was dying on his father’s religion.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was greatly grieved when his beloved uncle died on disbelief, but ordered Alī رضي الله عنه to bury him. Furthermore, he no longer had the protection of the chief of Banū Hāshim and persecution became more direct and violent.
  • Thereafter our mother, Khadījah رضي الله عنها , died. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   never smiled for months thereafter.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  had not married anyone else during her lifetime.
  • She used to take food to the Cave of Ḥirāʾ. It was she who comforted Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   during his anxiety after the first revelation and was his pillar of strength. She was the first female believer. She spent all her wealth on him and his cause. He always remembered her and sent gifts to her friends, to the extent that ʿĀishah felt feminine discomfort in regards her status, despite never having met her.
  • Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   sought the protection of aṭ-Ṭāʾif, the town associated with his the tribe of his childhood, Banū Saʿd.
  • The chiefs rejected him and allowed the rabble to stone him till his feet bled.
  • The angel in charge of the mountains around aṭ-Ṭāʾif offered to crush the town, but Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   refused, hoping their progeny would be believers.
  • However, Adas, a Christian slave embraced Islām and a delegation of Jinn overhead his recitation and embraced Islām, as mentioned in Sūrah al-Jinn.

Podcast – Seerah 010 The Boycott years (7-9)

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

سليمان الكندي
Twitter: @sulayman_Kindi

 

10.                        The Boycott years (7-9)

  • ʿUmar bin ʾal-Khaṭṭāb, arch-enemy of Islām becomes great defender of Islām, Dārul ʾArqam. First public cry of Takbīr which is how Muslims express joy. Not hand-clapping and other pagan customs.
  • Abū Jahl led the Quraysh to impose a boycott on Banū Hāshim which would last three years.
  • They were not allowed food, drink, trade, marriage with other clans, and went into exile in the Glen of Abū Ṭālib.
  • Non-Muslim Hāshimīs maintained solidarity and accepted exile as well, excluding Abū Lahab.
  • Banū Muṭṭalib voluntarily joined Banū Hāshim. Some laws of Sharīʿah remain specific to Banū Hāshim and Banū Muṭṭalib.
  • Extreme hunger, eating leaves.
  • Muṭʿim bin ʿAdī and others used to smuggle in some food.
  • Eventually Zuhayr, son of Ātikah bint ʿAbdil Muṭṭalib led some Quraysh to tear up the boycott decree. Allāh had already sent termites to eat the document, excluding, “Bismikallāhumma”

podcasts suspended

I did not know that podcasts are limited to 3 hours total on free version. So until I find another solution yesterday’s Seerah was the last podcast

Podcast – Seerah 009 Opposition & Migration

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

سليمان الكندي
Twitter: @sulayman_Kindi

9.     Opposition & Migration (year 6)

  • Quraysh attempted various means to stop Islām. Shouting so that the Qurʾān could not be heard. Propaganda, telling people that Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    was insane and should not be heard. Seeking advice from the Jews on how to combat him academically, (Sūrah Yūsuf and Sūrah Kahf).
  • Al-Bazzār narrates: ʾAlī رضي الله عنه continued, “Indeed I saw the Quraysh grabbing Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   . One held him while another violently shook him. They were saying, ‘You are the one who made the gods one!’ By Allāh! None of us dared go near except Abū Bakr. He struck at one of them, pulled back another and shook another, whilst saying, ‘Woe unto you! Do you kill a man for saying my Lord is Allāh?’”
  • Torture – Bilāl رضي الله عنه dragged through the streets. Beaten.
  • Khabbāb رضي الله عنه branded with heated iron.
  • Ṭalḥah رضي الله عنه seen dragged through the streets of Makkah as a young man. A woman was the most severe in abusing him. A foreigner asked who she was, it was his own mother.
  • Sumayyah رضي الله عنها  the first martyr. Abū Jahl speared her through her private part.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   gave permission to the persecuted Muslims to migrate to Abysinnia, Ḥabshah, Ethiopia. 15 Muslims migrated the first time,e.g. ʿUthmān.
  • Negus, an-Najāshī, title of the Emperor, not name.
  • Christian ruler known for his justice.
  • They returned after 3 months, heard false rumour that the Quraysh accepted Islā
  • Some accepted protection of Quraysh leaders.
  • 2nd migration was more than 70. This time the Quraysh sent a delegation under Amr bin al-ʿĀṣ to retrieve the “rebels and trouble makers”
  • Jaʿfar bin Abī Ṭālib defended the Muslim position. He had refused the Quraysh example of bowing before the Emperor.
  • His speech is lauded by scholars as the one of the best concise and comprehensive invitations to Islām
  • فقال له جعفر: أيها الملك كنا قوما على الشرك نعبد الاوثان ونأكل الميتة ونسئ الجوار، يستحل المحارم بعضنا من بعض في سفك الدماء وغيرها، لا نحل شيئا ولا نحرمه.
    فبعث الله إلينا نبيا من أنفسنا نعرف وفاءه وصدقه وأمانته فدعانا إلى أن نعبد الله وحده لا شريك له ونصل الارحام ونحمي الجوار ونصلي لله عزوجل، ونصوم له، ولا نعبد غيره.،
  • “O King! We were a people upon polytheism. We worshipped idols and ate carrion. We forgot our neighbours and regarded the unlawful as lawful, in that we shed each other’s blood amongst other things. We had no real concept of the permitted and the prohibited. Allāh then sent a Prophet unto us. We knew his loyalty, honesty and trustworthiness. He called us to worship God alone, without any partners; to maintain relations; to protect neighbours; that we pray unto God, fast for His sake, worshipping none but Him.” [Ibn Hishām]
  • The Emperor granted the Muslims protection and evicted the Quraysh delegation with their gifts. It is probable that he died upon Islā Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   performed the funeral of a Negus although the body was in another continent. It is probable that this was a second Negus and both were Muslims.

Podcast – Seerah 008 Preaching

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

سليمان الكندي
Twitter: @sulayman_Kindi

8.     Preaching

  • Quiet preaching at the outset for three years. Most early coverts were poor, e.g. Bilāl, but also rich, e.g. ʿUthmān, may Allah be pleased with him.
  • Invited his close relations to meals and preached to them, only ʾAlī, who was a child, accepted.
  • First public preaching at Abū Qubays. Abū Lahab threw sand and cursed, “May you be destroyed for the rest of your day.” Sūrah Lahab revealed in response.
  • Continuous preaching at all public venues – Kaʿbah, markets etc.
  • Quraysh attempt to stop Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ   through Abū Ṭālib, offering him wealth, kingship and women. Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ     responds, “O my uncle, were they to place the sun in my right hand and the moon in my left, and ask me to abandon this course, I would not turn from it until Allāh makes it victorious or I perish therein.”

Podcast – Seerah 007 Revelation

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

سليمان الكندي
Twitter: @sulayman_Kindi

7.     Revelation

  • When Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ   approached his 40th year he began to feel an intense spiritual agitation and desire to worship in seclusion.
  • Rocks greeted him and years later he remembered a particular rock. How then if we greet him with love?
  • For 6 months before Ramaḍān he experienced true dreams.
  • Monday during that Ramaḍān, first revelation, Cave of Ḥirāʾ in Mount Nūr.
  • Darkness, Jibrīl’s form was not seen. Squeezed Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  thrice so hard he thought he was going to die.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was anxious and it was our Mother, Khadījah raḍiyallāhu ʿanhā who comforted him at this critical juncture. She mentions his good character, not his ritual worship, e.g. assist the less fortunate, hospitable to guests, etc
  • No further revelation for a while, people mocked, that his “demon” had abandoned him. In other words ,he was the first person to be tested.
  • Khadījah raḍiyallāhu ʿanhā, took him to her cousin, the Christian monk, Waraqah bin Nawfal, who testified to his truth and that he would be persecuted. He died shortly thereafter and is known to enter Paradise.