So today is lesson number 15 in our series on Shara Realis Salihin and this is our fourth lesson on the Hadith of Kaab bin Malik, Ravi O'Lahu Anhup, and this is the lengthy Hadith on the Toba, the repentance or the acceptance of the repentance of those three companions who remain behind from the Battle of Tabuk. And we're coming towards the end of the Hadith in Kaab's own words, he's describing the boycott that he and the other two companions were subjected for 50 days and how this became very, very severe upon him to the extent that even the wives of these companions, they were also ordered to live with them and so the anxiety and the constriction that they felt was very, very severe. So in the last lesson we got to the stage where the acceptance of the Toba revelation came down to the messenger of Al-Asalim and the Toba accepted from these companions and news was brought to Kaab who heard it from his house and so then enjoyed, he made his way to the masjid where he knew the messenger of Al-Asalim, and this is where we finished in the previous lesson. So some of the issues that we discussed there is that the last point was that when a Niyama comes to you when a favor or a bounty comes to you some good news, a favor, then it's good to give some sort of, give some sort of charity or some gift for example to the one who brought you that news and though some examples given of that, that's what we finished in the previous lesson, we're going to continue then today for those with the book is page 154.
So Shikr, Shikr, I mean, or him Allah says, Yerul meaning Kaab, Kaab, he says, right, so now this is him coming to the mosque with the news having reached him, so he comes into the mosque and so he says that I into the mosque, there is the messenger of Al-Asalim sitting and around him are certain people. So one of them, Talah, been obedient, then he stood up and he rushed towards me and he shook my hand and he gave me tidings, he gave me like rejoicement. So he continues and he says, well, he, Markham, or Roger, middle Mohajireen, Reiro, for Kana, Kaabun, La Jensa, La Jensa, La Jensa, La Jensa, La Jensa, La Jensa, La Jensa, La Balha. So in other words, he said that no other man from the Mohajireon stood beside Talhabin Obedilah.
And so Kaab never ever forgot that gesture of Balha. Right. So meaning that, uh, Valha joyful that Kaab's repentance had been accepted, got up and walked towards him in order to, uh, shake his hand and to, you know, give him good tidings. And Kaab remembered that gesture, he never ever forgot this kind gesture indicative of love and friendship that he, that he received from Valha.
So he then continues and he says, or the shek continues, he says that he never forgot this because Valha, he stood up and he went to him, shook his hand and he stood, by the prophet Salah, who, Aliyu Salim, and you could see that the face of the Prophet Salim was, uh, gleaning and bright because he was pleased that Allah, Zawajal had turned to those three men because they, because they, Sadakul, Allah, Waurasul, Waurasulah, they were truthful to Allah and his messenger. And they spoke truthfully to the messenger of Allah, which emanated out of their, out of their iman. And so this was in a period when the people had boycotted them for 50 days, even the women had left them at the 10, end of the 10 days. So obviously, you know, they, they're going to be very, very happy and the messenger of Allah was extremely happy.
Unlike Valha, from all the people, he was the only one who stood up and went and walked towards Kaab in order to, you know, give him the, the good tidings. Then the Prophet, Thumma Karala, Hundabi, Salim, then the first said to him, Abshir, Abshir, Bihir, Yomim, Marulah, Alikah, Muul, Waladatska, Umuk. So he said to Kaab, glad tidings of the best day that has passed over you since your mother gave birth to you. Right.
So this is what the rest of his giving him. Glad tidings that this is the best day that you ever had since your mother gave birth to you. The Sheikh, Rahim, Allah says that the Prophet spoke truthfully because, and he explains why this is the case. Why is it described as the best day ever to pass upon Kaab since his mother gave birth to him?
The reason is because the Sheik says that on that day, Le'an Allah, Anzallat Al-Bhatta, Huwali, Huwali, Huwali, Huwali, Huwali, Huwali, Huwali, Huwali, Phi or Anin, Yutla, Yutla, Turk'al-Lama, Bihi, or Bul-Al-Amin. Why? Because the Toba of Kaab and his two companions is in the Quran which is recited and the Lord of the world spoke it and he revealed it upon Muhammed, Sala, wa-Lul-Yousalam and it is preserved by way of Jibril and it is preserved until the day of judgment and there is no one found beside the prophets or those whom Allah mentioned who are mentioned in the Quran and whose story is preserved in the Quran in the same way that the story of Kaab in Malik and his two companions is preserved in the Quran. So in other words, because of the truthfulness of Kaab and his companions, Allah'su-Ajal revealed and made mention of that in the Quran such that it would be preserved and it would be recited by the people and memorized in the hearts and this is a great and mighty noble station that no one other than the prophets, the prophets or other than them like for example Abu Bakr is mentioned in the Quran, alluded to in the Quran in a number of places, all right.
This is a tremendous, tremendous honor that as the Sheikh says, that This story is recited in the book of Allah, in the in the Maharib, in the minber, and in every place. Likewise, everybody who recites this story in the Quran, every single letter, he gets 10 rewards for that. So if you are a person, about whom the Quran is revealed, which the people memorize and their recites, then how can you not be? How can you not be overjoyed and happy?
And how can that not be the best day in which these verses revealed that this is the best day since your mother gave birth to you? So then, Q'aab, upon receiving this, you know, glad tidings, he said, for Qulto, I mean, Indik, you are a sur Allah, I mean, indilah, bala, bala, bala, bala, min, indilah. So Q'aab said, is this from you or messenger of Allah, or is it from Allah, is this come from Allah? So because he wanted to know, is this from revelation?
You've given me glad tidings, but is this from you or is it from Allah? So he said, rather it is from Allah. And that's because since it is from Allah, obviously this is Ashraf, or Afr-Dal, or Al-Aram, right? It is greater, more excellent, more noble that it has come from Allah, Subhanahu wa ta'ala, meaning this, it's Indik or An.
So then Q'aab said, Q'aab then said to the messenger of Allah, Salaam, that indeed from my toba, it is from my toba, that I give all of my wealth in charity to Allah, I give it to the Sadaqatan, Ila, Wa'il al-Rasulih, right? So I give it to Allah, and I give it to the messenger. And you know, it is for the affairs of the messenger of the system. So the person said, I'm sik al-Alyq, for who?
Q'aab, so he said that you keep hold of some of your wealth is better for you. Okay, so now this part of the story, this part of the story, where Q'aab entered into the message and this exchange that happened with Bala Abin, Abi, and with the messenger of Allah, Salaam, then there's numerous benefits to be taken from this part of the story. So as Shaq mentions, first of all, first of all, this is evidence from the Sunnah, from the Sunnah is when a person comes to you and he brings to you that which pleases you and you know, makes you rejoice, that this is something that you know, glad tidings should be given, whether it is related to the religion, whether it is related to the world, right? In other words, if you've got good news about someone, right?
So in a worldly sense or whether in a religious sense, then you come and you give him glad tidings, you come and you give him glad tidings, which is what happened here, you know, with Dalhabin Abi D'ilah, he went to Q'ab, walked towards him. So anything that's going to please a believer or please your brother, some news that you have and that you you know, that you convey to him and you give him glad tidings by way of that. An example given by the Shaq, Shik al-Alyq, is that the angels, when they came to Ibrahim, they gave him glad tidings, Bih-wol-a-min, Halim, and Bih-wol-a-min, Bih-wol-a-min, Alim, they gave him glad tidings of a sun that is going to be forbearing, is going to have patience and forbearance, it's going to have halm, right? And this is Isma'il, Ali-salam.
And likewise, glad tidings of a sun, Bih-wol-a-min, Alim, right? One who is going to have knowledge, halm, and this is Hark, Ali-salam. So, so this is glad tidings brought to Ibrahim Ali-salam by way of the angels, right? So this is the first benefit that we take from this part of the story.
The second part of the story that we learn from this is that there is no harm when a person stands up for another person in order to give him, like, you know, good tidings and shake his hand and so on and so forth, right? Which is going to, you know, please him, right? So the evidence here is to stand and to go to somebody. Shik al-salam to say that Al-Alyam, Ila-Rajul, Lab-as-Bihi, Vakad-ja-at-Bih-suna, right?
So to stand for a man and to go to him. There is no harm in this, Lab-as-Bihi, because it has come in the sun now. And likewise, Waka-Dalik al-Qayamu, Leer-Rajul, Leer-Rajul, who are under-barking free mechanic. Leer-de-harkili, right?
Likewise, to stand for a man while you remain where you are, right? So there's two situations. One is that someone is coming, so you stand up and you go towards him, right? This is Al-Piyam, Ila-Rajul, standing to go to a man.
There's no harm with this because it's evidence for this. And likewise Al-Piyam, Leer-Rajul, Leer-Rajul, to stand for a man, meaning that you stand for the man and you are in the same place, right? You're sitting, you stand to greet him or to meet him or to greet him. This also, there is no problem with this either, when it is an acceptable custom in your society, right?
So if it's customary in your society that when someone, for example, enters into the room or visits your house and you are sitting, you stand for them in the same place and you give them salam or whatever they come to you, if this is known to be a custom and it's from good manners, then there's no harm, there's nothing prohibiting this in the sun now. This is okay as well. However, the shayk says that what is prohibited is Al-Rajul, Al-Rajul, right? So there's three different things here.
There is Al-Rajul, Leer-Rajul, and there is Al-Rajul, right? This third one is where basically you stand over someone who is sitting. So he's sitting and you are standing over him, you know, this is the process of saying, that whoever loves that man should stand up around him, then let him take his seat in the hellfire, right? This is where someone, he demands respect from other people, he demands veneration from other people, so he sits and the other people have to attend to him while standing around him, right?
This is Al-Rajul, and this is what is prohibited, this is what is prohibited. So the people of knowledge, they explain that there are three types of standing for people. The first one as we said is Al-Piyam, El-Rajul. The second is Al-Piyam, Leer-Rajul, and the third one is Al-Piyam, Al-Rajul.
So the first, as for the first one, the shayk goes on to discuss each one. As for the first one, Al-Piyam, El-Rajul, the shayk says, there's no harm with this because it has come in the sun now. Amran, Wai-kara-Aran, Wafit-Lan, right? It has come in a few different ways.
It has come as a command, right? It's come as a command, and it has come by way of approval, and also by way of action in the sun in three different ways. The shayk goes as for Al-Amr, right? So we are looking here at evidence that it is permissible in the shaykara to stand up for a man and to go towards him, right?
This has come in the sun now in different ways, by way of Al-Amr, meaning the messenger commanded this thing. It has come by way of Ekara-Aran, that the messenger saw this and approved of it, and approved of it, and thirdly, Fihl-Lan, that it is also by way of action itself. As for the first, as for the first, what's the evidence for the first one, that it is permissible, that it is, that the message from commanded some people to stand for another person and to go to another person? Well, the evidence for this is the shayk says that the person of them, when he received Sadh ibn Mu'av, or the Al-Ahu Anhu, to come and judge in the issue of Banikur-Aiva, Banikur-Aiva, the tribe of the Jews.
And what did he say? He said to them, Guumu, Guumu, Guumu, El-Ase-Yidikum, right? So when Sadh ibn Mu'av came, he said to them, stand and receive your Sayyid, your chief. And Sadh ibn Mu'av, what happened to him is that in a battle over his ab, he was actually wounded.
He was wounded in one of his toes, and there's a certain vein or vessel which, if it was severed, it would be very, very dangerous for a person. So he had to come on a riding beast, and when he came, they were ordered to stand up and to receive him. And he was from the tribe of Aus, and they, the Banikur-Aiva, were clients of the Aus, meaning there was a relationship between the two. And so they requested that Sadh ibn Mu'av be the one who judge in their affair, right?
What was the affair? The affair was that they acted treacherously against the messenger of a Sala-Lauri-Salam in the battle of the Khhandak, right? In the fifth year of the Hejra, the pagans, Arabs, and various factions of the Jews, they allied together along with the hypocrites, and 10,000 of them came to Medina, and they laid Medina to a siege for 30 days, right? And this group of the Yehud, Banur-Aura-Aida, played a role in that, and they acted treacherously, and they violated a covenant that they had with the messenger of Allah, Al-Ais-Dah-Du-Salam.
So they allied with the pagans with the hypocrites. So then what happened is that when the pagan Arabs left Medina and no battle took place, then this tribe realized that they were going to be held to account. So they fled, and then they locked themselves into their fortress, right? The Bani or Aida.
So then the messenger of the Seij in the fortress. And then, as part of that resolution, they claimed, or they said, that we want Sadh ibn Mu'av to come and judge in our affair. Why? Because they thought that Sadh ibn Mu'av, because he is from that tribe to whom they are clientele, that he would give them a favorable judgment.
He would give them a favorable judgment. So Sadh ibn Mu'av came, and they wanted him to judge in the affair. The Prophet ﷺ ordered that Sadh come, so he came on a donkey riding on a donkey, and when he came, Prophet ﷺ said to them, Gumu, Il-Aseidhi kum, stand and receive, meaning go and receive your Seij, your chief or your leader. So they stood.
And then the Prophet ﷺ said, indeed those meaning the Yehud, meaning Bani Kureva, hakka Mu'av, meaning they've made you, they want you to be the judge over their affair. So Sadh said, is my judgment going to be implemented upon them? And he said, nam. And so he said, yes, your judgment will be applied to them and it will be implemented upon them.
So then Sadh gave his judgment and what did he say? He said, achkum of Il-Aseidhi kum, and tuktal mukkata laktuhum, wa subiyya duriya tuhum, wa nisātuhum, wa taqinimu amwala hum, hakumun saarimun. So he said, I judge that their fighters are to be killed and their women and their children are to be taken as captives and their wealth is to be taken as, you know, as a plunder or a spoils of war, a decisive judgment. So then, Prophet ﷺ said, lakat hakam tafihim, bhokmila, himin fokhi, sabiy isama wat, you have indeed judged over them with a judgment of Allah from above the seven heavens.
So then, the Prophet ﷺ, he implemented, so when Sadh was the judge here, and the messenger was Muslim and the companions, they implemented the judgment, wa katala minhum, sabiyya, rajul, 700 were then executed, wa subiyya, wa duriya tim, wa rajul, wa rajul, wa rajul, wa rajul, and the children were taken captive and the wealth was made use of. Okay, now before we go any further, because see this incident, it's what the evidence here is that the messenger ordered, he ordered the bhani kore dah, umo illa sa yidikum. This is an example of the messenger, so I'm given a command for a group of people to stand for another man, to stand and to go and receive a man. Right?
This means that this is not prohibited in the Sharia, this is clearly evidence where there's a situation like this, it is, it is, you know, it is commanded here in this case. Now before we go any further, we want to go into a small diversion, which is that this incident here is an incident that is often used by Islam haters and, you know, who hate Islam, and they use it to show that the Muslims were unjust and that the messenger of Islam was unjust and that he had all these people, you know, mercilessly butchered and slaughtered. And this is the story that they use in order to, you know, attack, you know, the messenger of Islam. Now what I want to explain, there's a number of things that I want to explain here, first of all, first of all, is that this judgment of Sa'ad bin Mu'av is actually the judgment of the Torah.
Right? So when Sa'ad bin Mu'av gave that judgment, he was judging them according to their own book because this hookam of when you lay siege to a warring faction, right, then the judgment is an, I'm going to read you, Deuteronomy chapter 20 verses 12 to 14, right? So this is in their Torah. It says here, but if they, these are the laws of warfare, these are the laws of war, of warfare.
It says here, but if they refuse to make peace with you and wage war against you, then lay siege to them to that city, right? So this tribe of the Ahud, after being treacherous, they fled, they didn't want to make peace, they fled and they hid in the fortress. So the messenger also laid siege to them. So it says here, lay siege to that city.
When the Lord your God has delivered it into your hands, you must put every male in it to the sword. As for the women, the children, the livestock and everything else in that city, you may take these as plunder for yourselves and you may use the plunder, the Lord your God gives you from your enemies, right? Literally word for word, this is the judgment of Sa'ad bin Mu'av upon this tribe of the Ahud according to their own book, right? Obviously, they would be happy with that because it's your Torah you want to abide by the Torah.
So he's judged you by way of the Torah, word for word and that's exactly what happened. The fighters put to the sword and the women and children are taken as captives and all the rest of the livestock that is taken as plunder to be used. Right. So this is actually the judgment of the Torah that they were judged with.
There's no injustice here because you are being judged by your own book. Now, to expand upon this a bit more, we have to understand that this was just one tribe of many other tribes and this wasn't the behaviour of the Prophet's Islam with all the Ahud. Right. This is an exceptional situation.
And likewise, there were some other tribes as well, there was the Banu-Nadir and you know, they also in fact, there was three tribes altogether and from them was the Banu-Nadir and what they did is that they allied with the hypocrite, right? Abdullah Abdullah bin Obei and you know, he was an instigator against the messenger of the Muslim and you know, they because they thought they had some clout and power, then they began to make threats against the messenger of the Muslim, right? Banu-Nadir. So they were subdued in battle, they were forced to surrender and then they were exiled from within the, so they were given exile.
So one tribe, Banu-Nadir was exiled because of their treachery and behaving in a boisterous manner. This was in the second year after Hijra, right? Second year after Hijra, right? So this is a fledgling Muslim community and you as a recipient of a book Torah in which there is dohid and guidance, how can you ally with a pagan idol worshiper against a recipient of a book, the Qur'an, which is calling to dohid?
Now how is that even possible for you to have Walaw, you know, Hub bin Boggd, out of place for the pagans when you are claiming to be people of dohid, right? So they were exiled, they were exiled. Second year after Hijra. Then there's a Banu-Nadir, they were exiled also from Medina because they broke a covenant and I had that they had with the Prophet's Assalam and they attempted to assassinate him twice.
They tried to kill the messenger, but they failed each time. So this eventually led to them being exiled as well. It was a chain that we eventually, in fact, led to the situation. They were exiled in the third year after Hijra, but you're after.
So they were now exiled to some other place, right? You can't live here, you're a threat and you're trying to assassinate themselves. So they were exiled. That's Banu-Nadir.
And Banu-Nadir, obviously they acted treacherously, they broke the covenant and they allied with the polytheists and hypocrites and they thought that they could stab the messenger in the back while the pagans are coming from the front, right? So when the whole plot failed, then they wanted the pagans, the pagan alliance of 10,000 fighters, they wanted them to win, but it all fell apart and then they retreated to the fortress knowing that the treachery was uncovered and then they were besieged for maybe 25 or so days, after which they then eventually surrendered. And as the messenger said, indeed you have judged over them Omar-A'ath with the judgment of Allah from above the seven heavens because the judgment of Allah in the Torah, you know, this is the Torah which is extant and still there, he judged them with the judgment of Allah-Suh-an-Wu-Tah-Ala. Now, apart from these three tribes, apart from these three, the general way and the principle of behavior of the Muslims with the YAHood in general is based upon the Aya in the Purang, you know, it's in Surah al-Mum-Tahina Surah 60, in which he says, Allah is not prohibited, this is the basis of our interaction with all such people.
And these examples you've seen here, the three examples, these are examples because there were certain behaviors and deeds that were done that had to be dealt with justice. As for outside of that, we know that the messenger of Allah, Sullah-Lahu-Aya, you saw them, how he was with the YAHood when he came to Medina, then he made, you know, there was like an agreement in a alliance which is documented that the Jews have, you know, you mentioned all the names of the Jews, Banu-Najar, Banu-Auf, and Banu-Saddah, and Banu-Jazim, Banu-Auf, Banu-Sadd-Laba, all these tribes were present and he gave them, like, you know, rights and the right to practice their religion and, you know, there's going to be an alliance and so on and so forth. And he gave them the right to freedom of religion, property, ownership, protection, defense, right of justice, judging by the on-laws, everything, give everything. And from among the YAHood, there were some chief notables who became Muslim.
And then was Abdullah bin Salam, Raghil-Auhu-Anhu, he was one of the most learned scholars of the Jews in Medina. As had been Ka'ab Al-Koravi, another from, in fact, from Banu-Kor-Ava, and likewise Yamin, bin U-Mair, from Banu-Nadir, and Rifar-Abin-Kor-Ava, Al-Kor-Ava, also from Banu-Kor-Ava, right, these people who became, you know, Jewish, learned, who became Muslims. Likewise, Imam Al-Buhari, Rahim-Ola, in his ad-Bul-Bul-Mafran, he mentions that one of the two companions, Abdullah bin Amr, that whilst his servant was preparing a sheep for a meal, he called his servant and he said, when you're finished, then begin by offering to our Jewish neighbor first. In other words, when you're finished cooking the meal, then go and take it and offer to the Jewish neighbor first.
So, a man present said, you mean, to the Jew, may Allah rectify you? He said, I heard the Prophet was saying, advising with kindness to the neighbor with such emphasis until we fear that he would relate towards the revelation that the neighbor is to inherit from his fellow neighbor. In other words, I'm not even saying that I heard the message was to emphasize so much about the right of the neighbor and be good to the neighbor that we thought that revelation was going to come down giving the neighbor a right of inheritance from your possessions. Right?
And so here you see, do we see, like, is there some Jew hatred here? Is there some anti-Semitism going on here? No. Right?
This is what we know from our religion. Anyone who does not fight you, kill you, expel you from your homes. We are not prohibited from being benevolent to them nor from dealing with them with justice. Likewise, so justice, might mention what you deal with them justly.
Right? There was a companion called Ashabir Rice and he had a dispute with one of the men from the Jews about some land in Yemen. There was a dispute over some land and in this case, Ashabir Rice could not bring any clear evidence regarding the dispute about the land. And so the messenger of Alsussulam, he judged in favor of the Jew.
He gave the right to the Jew. This is mentioned in Al-Bakhali in Muslim. Right? If there was some Jew hatred and anti-Semitism going on and you know, don't you think the messenger would have judged in favor of the Arab instead of the Yahudi?
No, this is justice because we are commanded to deal with justice, right? And likewise, there were some Jews of Reibor. They actually killed one of the companions of the law, Bin-Sahul, they killed him, right? And the process of them, he didn't demand any blood money from the Jews because there wasn't any clear evidence establishing that they were guilty of that they were committed to killing, even though they did, right?
But because no evidence meeting the threshold of evidence could be given, he didn't demand any blood money from them, right? Because of the absence of any clear evidence. And instead, the blood money was paid by the messenger of the Suleiman from the wealth of the Muslims and they gave it to the family of Abdullah Bin-Sahul from the treasury of the Muslims. Again, don't you think here now, just like in the case of the dispute about land, don't you think that if it was some Jew-Hated or anti-Semitism going on, do you think that the message would have judged?
Would have demanded the blood money from the Jews that you killed this, you know, and Arab, we want the blood money to know. This is justice, right? This is justice. We've been commanded in the Quran to deal with justice.
And in fact, he even committed the Jews to judge by their own laws, so whenever they had disputes between themselves, they were allowed to judge by your Torah. And you know, unless they came to the messenger of Allah and made him the judge in their affairs, they were not imposed upon in terms of the law, they were allowed to judge by the Torah. And this is, you know, don't they talk about freedom of religion here in the West, right? In Islam, the annual kitabah, they're allowed to judge by their own law amongst themselves without interference.
This is true freedom of religion. If you give the jizya, which is the protection, right, guarantee of protection that you are absolved from fighting if there's any war and you are guaranteed protection, this is what it means, olimma, it means guarantee of protection, right? It doesn't mean slavery, you know, olimma, like some of these Jews and Christians, they mock the nine, you know, have this term called vimitude, you know, you want to enter into the Muslim's go to our bictician, you look at the word olimma, limma, what does it mean? It means guarantee, security, protection, right?
All these words, this is what it means that you, by paying a nominal fee, you do not have to fight for the state, in defense of the state, rather the state has to fight to defend you and to protect your, all your rights that you have that's given to you as a, as a, as a vimit, right? So he allowed the Jews to rule by their own laws in disputes. This is freedom, right? You don't get that here in these Western social democracies where, you know, they clamped down upon you and so likewise, across the them, we know that he would visit the sick of the Jews like one time as a witness in a high-five and it's been mallek that there's a boy from among the Jews who would come and serve the messenger of all of us, this is the nature of the relationship.
He would come and serve and aid and help the messenger of all of us, in the, in the, you know, chores around the house and things like that. Once he fell sick, he became sick and so the messenger of all our winter visit him and he invited him to Islam and the father who was watching, he ordered his son to obey the prophet and enter into Islam, right? This shows the reverence and the respect that the Jews who were living among the Muslims had for the messenger of Allah, Salah, Ali, who was Salah, right? And so that Jewish boy became a Muslim, right?
So where's the Jew hatred in here? An anti-Semitism, right? If, if the Jew there is, has such respect for the prophet of Islam, right? This is in Medina now, right?
That he's commanding his boy, obey, obey, obey, you know, the messenger of all of us, right? But this, this, this, this, this can't be reconciled with this idea that the, whether you, the, use these isolated incidents of the, the, that's because they did specific acts of treachery, which not all the Jews were doing, right? This has got nothing to, to do with your tribal ancestry or your religion is to do with deeds, it's to do with behavior, right? That's what it's coming down to, right?
So, likewise, the messenger of a Muslim would accept gifts from the Jews. He had trade dealings with the Jews, actually, all the other one reported that the person who purchased some food from a Jew on credit, on credit, and he mortgaged his iron shield from, from a Jew, right? So these trade dealings, right? Trade dealings, you're buying weaponry, or what is weaponry, buying food, right?
From the, from the Jews, right? And you know, this also shows you the ignorance of like some of these Khawadi-jibis-guided people who think that having any trade relationship with the, who would somehow treachery and whatever. No, even in wartime, it is permissible to trade in, in, in the necessities, right? So, you know, they would have to do with items of war, but in necessities that people need.
It's a separate topic in hell. Likewise, the Jews would pass by him, they would give Salam, they would obviously give there, some of them would give, obviously, some of them would give their version of the Salam, but they would come to him and they would ask questions to him on religious matters. They would ask him about the soul, they would ask him about paradise and the rewards and paradise. And then the Quran would be revealed in which, you know, the verses would contain the answer to those things.
Likewise, he would make Dua'a for them, for their rectification, for their guidance, right? So this is what we know as Muslims. This is what we know as Muslims from the way of the prophet, Salah, who Ali was Salam, would be Ahud, right? In general, this is the way of the messenger of Allah, would be Ahud, right?
They respect him, their own good terms, they receive benevolent behavior. They, they even allow the children to become Muslim upon the invitation of the messenger of Allah, right? This is the general scenario. Then there are some exceptions of some tribes amongst all the different, because there was more than just these three tribes, many other tribes of Ahud, more than the ones that we mentioned, right?
Many of which became Muslim. So these two tribes, what did they do? Treachery, assassination, backstabbing, plotting, conniving. And of all people, if you, if you are people of the Torah in which there is still heed and guidance on law and whatever, and you claim to have that, how can you ally with polytheists and idolaters against a messenger whom you know is meant to is indicated in your book?
This has to be great treachery on behalf of those specific factions of the Ahud. So they were meted out with justice, and in the case of Bono Coreda, on the basis of the Torah itself. This is the hokum of the Torah upon yourself, right? So from this, we should know that there is no basis for all these lies spread by these people today, you know, against the prophet, solalah, we sell them against the Muslims.
This is a distortion and a fabrication. This is nothing but absolute justice, right? We behave with the non-muslims in accordance with this Ahya in Surah Nantahina and Tabaruhul Watuokositu, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, Iliyim, But you are benevolent to them and you act with them with justice, so justice means both ways as well, right? You don't wrong them in trade, like the issue with the land dispute, you don't wrong them when it comes to evidence for a crime, if it's not evidence and you can't.
And so on and so forth, right? But at the same time if they go against the act with treachery, then obviously justice has to be established. Now up until that time, from that time till the modern era, in the past century, generally The Jews themselves have written books of their own history, explaining how under Islam they have fed much, much better than they ever did in Europe under the Christians. There's books actually written on this and they admit and they write about this.
In fact, one of them even wrote a guy called wasa steen or something like that, how Islam saved the Jews. They had Islam not come the Jews were just by that time in the sixth, seventh century in the Christian era. They become a fringe cult and they would have literally just died out and been a thing forgotten. And there were Jews who were writing this and saying that Islam came and it basically allowed the Jews to once again to thrive again.
Right? And if that hadn't been the case, they were just disappeared as an oriental cult, some just fringe little cult, you know, forgotten. So there are amongst the Jews who are honest and they write with honesty and they say that overwhelmingly in all that time, up until the 19th century, generally speaking, all across the Muslim world, in Iraq, in Morocco, in Egypt, in different places, the Jews actually thrived in Muslims, Maine. For example, they thrived.
They did really well. And we're not saying that no one was, you know, those any wrongs done because even Muslim rulers, they can be righteous, Muslim rulers, they can be oppressive, Muslim rulers, they can be simple, Muslim rulers. We're not denying that. But overall, in general, they fed much, much better.
An example of this is a guy called William Montalbano. He says, the Jews of Istanbul who have lived for centuries along the shores of the Golden Horn never tire of one particular story. Basically, what you're saying is that when Christopher Columbus set sail in 1492, there were loads of Sephardic Jews, Sephardic Jews, and they had been expelled. And they didn't know what really, what was going to happen with them.
So 60,000 Jews were exiled by Ferdinand and Isabella, right? They took Muslims back from the Muslims. And so they went east towards the Ottoman Empire. And then thousands more joined them afterwards, stopping in Portugal on the way.
Then he says, now, meaning now, like in the 20th century, there are Turkish descendants among the Jews, they're celebrating a Jewish tradition since that 15th century. So they celebrate the fact that they came to the Ottoman rule and that they flourished. And they say, we want to send the world a message that we have been living here peacefully for centuries, while other Jewish communities have suffered in many lands of Europe, said Sami Kohan. Okay, so this is indisputable that because of the status given by the Sharia to Al-Qitab, to the Jews and the Christians, the Jews in general have thrived and have fed much, much better than they ever have in Europe, right?
In Europe for 2000 years, you know that the on times the Christians butchered the Jews and other times the were Jews also who sought revenge against the Christians, and they've had this long standing dispute with each other, which as Muslims, we don't have that dispute because one of the recurring disputes that you see the Christians using against them is that, you know, you lend extortionately, so you are bad lenders, and then the Jews intern their responses know, well, you are bad borrowers because you don't pay, and then when the debt builds up, instead of paying, because you just slaughter us, right? So that dispute is, we leave that dispute between you two parties, you fight between each other, right? So you fight, you know, you had that fight in Europe and whatever for 2000 years, and under Islam, we never had that problem. Why?
Because Islam usually is forbidden anyway. So, you know, it's is haram to deal in your riba, right? As a lender or a borrower. So we Muslims don't need to have that dispute and that problem that you Jews and Christians have amongst each other for which you've been slaughtering each other and having vengeance against each other for like however, you know, thousands years, whatever, personally, personally.
Secondly, also, is that likewise we as Muslims, because the Quran came and established the truth regarding Isa, Isa, bin Moriam, Al Isalam, right? The T is an noble messenger of Allah, you know, that he was born miraculously by way of a word that Allah sent through Jibreel, a word which commanded Jibreel to blow of the life giving spirit to blow it into Mary Al Isalam by which Isa, was conceived without any intervention, without any impregnation by a man, Ragnar's birth. And so he was born like that and he was a prophet of Allah, a messenger of Allah. He called to the worship of Allah, didn't call to worship himself, and he joined charity, goodness to parents, to the mother, and he engaged in worship and purification and giving charity.
And he came to call the Bani Isra'il away from the things that they fell into. So we believe in him as Isa, bin Moriam, a prophet and a messenger, right? Now, on this side, you have the Christians who have turned him into a god. So they've turned him into a deity to the Jews and rightfully so, this is idolatry, this is polytheism.
And the Jews know that what the Christians fell into is mis-guidance, because you know, the Torah is though he'd and they have to read. So they recognize that this is actually idolatry and they are wrong. They are misguided in them, aggrandizing, raising and worshiping Isalis, and whom they consider to be one of them, right? They consider him to be like a Jew, right?
So they consider the Christians to fall into like a Jew worship, so to speak. They took one Jew and they worshiped one Jew, right? And this is idolatry. Okay, so then in turn, the Christians are turning to the Jews and they are saying, well, you are denying the Messiah.
And then obviously they quote from the Jews, what the Jews say in their Talmud and other things, that you know, you say that Jesus is older, they say some really evil things that he's in the hell for your burning and I won't mention those things and about his mother and so on and so forth. So now these two parties are disputing with each other on the issue of Isalis, one is falling into idolatry and the other is falling into denigration and mockery and they fighting each other over this. And like was the enmity has existed between them for 2000 years and they've been slaughtering and pushing each other and so on and so forth. And again, we as Muslims are looking at you both through the Quran and we're explaining to you that the Quran explained the truth regarding Isalis, right?
Which would clarify the disputes between you. So the Christians should accept the truth that you became misguided in worshiping Isalis, and the YAHud should accept the truth that he was a messenger that you rejected, right? So we have the truth on both sides, both sides. So we agree with the YAHud that the Christians are misguided for worshiping Isalis, that means that YAHud should be on our side in that respect.
And likewise, the Christians who oppose the YAHud in their rejection of Isalis, to us as a prophet, right? So you are right in that and the fact that they denigrate Isalis, right? So you should be with us on that issue because we have the truth on both sides, right? But isn't it all mighty strange or mighty strange that you see these people allying with each other, right?
So here you have, and this is the most amazing of things, the most strangest of affairs, that this species called the Christian Zionist, you know, like this is a paradox, like, okay, so this one here is saying to you that your God is burning in hell in feces, and he was an son of an illegitimate, he was an illegitimate child, right? That's what he's saying to you about your God. And then you are allying with this same person because of your hatred of Muslims who say Isalimardiam is Jesus, the son of Mary, he's the word of God he's the spirit of God, he's a noble prophet and messenger and we don't accept any denigration of him, like how, try to explain this to us like Christians, explain that to us, I don't understand, you know, it doesn't make any sense and you get spat on when you walk through the streets of Jerusalem, you get spat on like this, explain that to us, it doesn't make any sense, right? So anyhow, I know this was a bit of a diversion and we've mentioned many things here, the point in all of this then since the Bono Corrada was mentioned is that Islam is built upon justice and benevolence, right?
In Allah, he's saying that, indeed Allah, he commands with Adal and Ihsan and giving to the near, you know, the near whatever, the foundation of law, as Imam Assat mentioned, the foundation of law is Adal and Ihsan, justice and benevolence, this is the foundation of all law, if you look at all law it will come back down either to something pertaining to Adal, justice or it is benevolence, right? So if you look at every single law in the Sharia, you'll see the element of Adal and element of Ahsan, benevolence, right? So likewise this Ayah that we mentioned here in Montana, Allah is not prohibited from those who do not fight you in different homes and Tabaruhum, Watuqo Cityu, Ilehim, right? It is benevolence, kindness and justice, right?
Behave with them in accordance with kindness and justice which is the foundation of law. So there's nothing in our religion in our Sharia, you know, which is unjust or oppressive nor which, you know, commands us that we should have to have hatred of a tribe just because they happen to be from a certain tribe, so even if you're from the tribe of Judah, like in terms of your lineage, we are not allowed to discriminate or hate you just because you're a tribe, because of your ethnicity. That's unawful, that's you can see normal ordinary behaviour with justice, with kindness, right? There would be Jewish people in his household helping him with the chores, there would be trade dealings with the Jews, there would be loans from the Jews or on credit, there would be mortgage, you know, with the Jews, there would be all this, you know, what would be present.
So you cannot ascribe anything to our religion or to the Prophet, Salallahu Alaihi Wasallam or even to the Quran because they misinterpret, you know, because the Quran came in relation to events and so, you know, they take things out of context, you can't pin any of that upon our religion because it is a religion of Adal, well, Hassan of, you know, of justice and likewise of benevolence. So sorry for that diversion, I wanted to mention that because obviously this issue was come up and this is like a common doubt which is used, and they tried to paint a horrid picture of Islam on the basis of this, but this, as we said, once you understand the wider context of the whole thing, then there's no issue in this at all, right? This isn't some sort of Jew hatred or anti-Semitism or whatever, because all the other circumstances disprove that anyhow, this is you are being judged on account of behaviour, on account of behaviour, right? There was some tribe of the, the Orani, the Orani young who came, right?
Some people came Arabs, came to Medina, they came to Medina because of the climate, it was better for them because they had an illness, right? So some shepherds gave them from the milk of the camels and looked after them until they're adjusted and eventually the illness went away. So what they did is then they killed the shepherds and they took the camels and they did some other things as well, like in some other reports, they mentioned other things that they captured women and they did things and whatever, yeah, now these Arabs, so they were caught and then they were meted out justice, right? According to the laws of Hirabah, like a, you know, like mandatory and waging war against Orani's message, which is spreading fear in the society, right?
This is the law, this is the law of what we call Hirabah, meaning that you go out, you kill, you make people fearful, you rob, you steal, and then people are scared of going out, right? If you do this, then the Ayah came, that such people, and there's a number of punishments, right? That they are exiled or they are crucified or they are killed or they are limited, they were trapped on opposite sides, so they were taken, they were brought and they were given that punishment, they were given that punishment, they were Arabs, right? This is on account of deeds and actions, nothing to do with your skin colour or your tribe or your ethnicity or anything like that, no, right?
You are judged on the basis of your deeds and your actions. So anyone who says that somehow there is something in our religion that says that we have to hate a particular ethnicity or whatever, this is candid, there's no such thing in our religion, right? The evidence is also abundant and clear and as for those specific instances that is justice, on account of actions, right? If you try to assassinate somebody multiple times, you act with treachery and backstab somebody, right?
Obviously, that's you're going to be responsible for your actions. All nations understand this. In all law, this is understood, right? So that's why this claim is absolutely baseless and, you know, we don't entertain this lie, we know it's Khadib and Islam is free from what they say and the messenger of all is free from what they say and this was nothing but the hookam of the Torah itself in Deuteronomy for a specific group of people who did a specific action and that's where we are with that.
Anyhow, the shaykhs is a shahid, a shahid, hu hu hu hu ela se yidikum, ha'dafid, lo amrein, right? So meaning that the messenger of some of himself said, stand and receive, sa'd bin wahath, so in the same way, we see that when Khadib entered the message, and Talhabin obidilah stood for him and went towards him, so literally he was the one who was walking, he won't walk towards him, then there's nothing wrong with this. This is something that the messenger of some, he witnessed directly. So this is now a qararar, so we said the first proof was what?
The messenger commanded, right? He commanded those who hold from Baniu Corrada, hu hu hu hu ela se yidikum. The second angle of proof is that when Khadib came into the mosque, then Talhabin stood up, went towards him, shook his hand, and whatever, the messenger of soth down listening and watching, and he said nothing, he didn't disapprove of it, right? There was no rejection against that.
That is a proof to show, this is permissible. And likewise, when the delegate of Tharkif came to the messenger of Allah, sallam, you know, at Jirana, this is after Roswa, then he stood up to them and to go and to receive them. The messenger of himself stood up to go and receive them. And so this now, as it says, well, Piyam, Ila, Rajul, Labasbihi, to stand and to receive a man, there is no issue with that.
All these three evidences from the messenger of Allah sallam himself, right? Commanding Baniu Corrada, observing Talhah, stand and receive Khadib, and he himself, you know, standing and receiving the delegate of Tharkif, all these three evidences clearly prove that al-qayyam, Ila, Rajul, Ila, Rajul, is permissible. The second type that we said is al-al-qayyam, A little Rajul, a little Rajul meaning that you stand for a man. And the shayk says, well, Ah, are you in there as a San ?
us, al-Dbarakar, al-Dbarakar, al-Dbarakar, al-Q Civ, al-qayyam, al-am, al-qayyam, al-quh, al-qayyam, al-quh, al-qayyam. So it says that when someone comes, like, visits you in your house and you stand up in your place to receive them and to greet them and to shake hands or whatever, also there is nothing wrong with this, the shayk says, because if this is known customarily to be from good manners, then, Labas, you can do it. Because otherwise, someone might think why are you belittling them and you're equulating them, them by not standing for them. If this is customarily known that you do this out of respect and good manners, then there's la-bas-behe.
Even though it would be better in an ideal situation, the shig says that it would be better to leave it. But as for when people, when it's customary among the people and understood, la-bas-behe, for that, hallelujah, no-haam. A thal is now the third type, third type is al-hayamu, al-hajul. This is now standing over a man, like when someone is sitting and another person is standing around out of the al-im, right out of veneration, out of respect, you know, out of like that.
This is prohibited, this is what is prohibited. And for some said, la-tahumu, tahumu, a-a-a-a-a-jimu, you a-dimu, ba-duhum, ba-dah. Do not stand like the-a-a-jim, the foreigners, like they stand, right? They aggrandize and venerate each other, right?
So this is what is prohibited, and until we know that even the messenger of Al-As-Salaam, that in the prayer, when he became the Imam, he was unable to stand. He prayed sitting, and then all of the people behind him were also, they prayed, sitting as well. And even if they were able to stand, the ruling is that they have to sit, and so therefore, we should not resemble the foreigners, those who stand for their kings out of veneration, and we don't do that, like what you find amongst the Namasnames. This is not allowed for this type of, like they do with the kings and queens and royals, and we don't do that for anybody.
So this is what is prohibited, and unless, now there's some exceptions, unless there is a need to do that, and there are some scenarios allowed to do Al-Tayyam al-Rajul, and we will leave that in Shalat'ale for the next lesson. So we'll stop there for today. So just to conclude today, we were looking at some of the benefits taken from when Qad entered the masjid and there's a number of things there from, well, having already standing up towards him, and we looked at the issue of the Yaam, and then we looked at the evidences for that, from the command of the messenger, from the approval of the messenger, and from the action of the messenger himself. The first one standing is the issue of and so we looked at that story and we went into a diversion on that topic there of Bono Corava and what they did and just to dispel some doubts and some misconceptions and to reply to some of these lies that Islam haters often bring and just to clarify most of that.
So inshaAllah in the next lesson will continue with what remains of this discussion in sha'ala'u ta'ala we should conclude it inshaAllah ta'ala in the fifth lesson on the hadith of qarbim Malik. So of that created spirit jibil tuk after being commanded by Allah by Allah's word then he came with the spirit the created spirit and he blew into Marim Ali salam as a result which he conceived without any male intervention. So in a way this is how it is meant and intended that is Allah is the word of Allah meaning created through the word of Allah and he is the root of the spirit of Allah meaning created through the spirit through the spirit through the the spirit that Allah sent. He was created through that and that's what is meant and this is what the Christians have misunderstood and they went astray because they misunderstood these issues.
They also got affected by Greek philosophy Greek terms that were used in because they couldn't understand the nature of isha'alaam so they disputed with each other and in those disputes they tried to figure out what is and then they used aspects of Greek philosophy in words and terms and they went into misdads because of that's what is meant that Allah's Ojal through a word of command isha'ala was created through the created spirit not this because they think that the rule is like the spirit of Allah like himself Allah himself no it's the created spirit through which life is given and through which life is put into things. Right and so isha'alaam is the word of Allah and he is the spirit of the rule meaning created through the created spirit of Allah that's what is meant.