So what did you guys write down from the things that you benefited? Who would like to share a lesson that you learned from the Battle of Uhud? When a decision is made, if it's properly done with Shura, and the proper procedure was done... Actually, there's a book called, like, Why Decisions Fail.
And one of the different things that the author is writing, decisions fail because Shura wasn't done. Decisions fail because people don't ask the proper people, they don't include in the Shura the people that need to be included. So here's a general lesson, leadership lesson when you're doing Shura.
shura, everybody that's going to be responsible to implement the decision should be included in the shura. Let's say, for example, you have a new parking policy at your masjid. Who's going to have to implement that?
The whole community is going to have to implement it. Usually what they do is they talk to the shura body. The shura body says that if anybody double parks, they're going to tow their car.
Did you guys say tow their car? Then try implementing that with the community. Everybody goes crazy. We never heard about this. You implemented this opinion on a sister's car.
And she was picking up her children. And you know what I mean? Like, you can get really nasty after that.
So this is what a leader would do. He would say that we have, you know, parking problems in the masjid. I would like to take your feedback.
Oh, community, what should we do with this? And one person, and I, you know, I was going to say, I'd bet you. And I'd bet you that some people would come up with an opinion better than the opinion of that small group of shura. Everybody's like, they have great ideas.
they come up with it now everybody's agreement are we in agreement this is what we'll do and they'll be like yeah this is what we'll do okay great and then you come to a conclusion I know another masjid they did shura on what their community should follow in regards to the moon sighting right they did shura now someone will say okay don't include them and what not everybody's going to be a mufti anyway so do shura with the community but the agreement is that you know once we do shura on this issue of ijtihad we will together follow that shura when we come to that conclusion you know Alhamdulillah, even though people would disagree, but they did it with shura and they came to the conclusion, and then they followed. You realize, I say again and again, it's an issue of ijtihad, which means it is an issue of difference of opinion. You don't say, for example, let's do shura, is there one God or is there not one God? There's no shura and stuff like that.
And I said, some people like to take their issues to that level. They'll say the moon sighting issue is like the same issue of there's only one God but Allah. It's not the same level, obviously, right?
So that's where the lay people can start to throw chili peppers and pan in the mix and stuff like that. Other lessons that you learned from the sister on the left? Or on your right? Yes?
Something that you learned? Didn't I say to write it down? What did you learn from the battle of Ahud? I said sisters and you put your hand up. Yes, sister?
Okay, so we said if there's Shura done, then after that, during a battle, there's time. to disagree and there's time where disagreement you can have another opinion but it's not time to disagree all right from the brothers yes brother go ahead okay so how can we complain we had a hard day when we compare ourselves to the prophets of eliza and they say everything's relative meaning whatever you compare it to and so if you start comparing to the life of the prophets of eliza and what they went through you'd say to yourself you know who am i and to complain about this situation that yes okay so as the sister is saying like a difference of intentions if someone's fighting for for the sake of Allah subhanahu wa ta'ala. Allah granted victory in the beginning, but once the intention stirred, and then the fighting is like more for the booty, or for, you know, war spoils and so on, then, you know, things can turn.
Alright, so here's some of the lessons that I have. You can write them down if you so wish. During the times of hardship, in the battle of Badr, in the battle of Badr, the Munafiqeen really weren't there in the battle of Badr. However, in the battle of Uhud, this is the first time that the Munafiqeen had turned their backs in such a huge way. against the Prophet ﷺ.
So trials exposes people's true colors. During times of trial, you see what people are really made of. And so Allah ﷻ says, مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ That Allah is not going to leave the believers on what they are until He extracts the khabith, which is like the evil and filth from the thorns. Tayyib which is like the good, the good people. And so Allah subhanahu wa ta'ala is dividing between the people during these trials.
And so the battle of Uhud, the Muslims are not winning every single battle. One day they win, one day they're not winning. And so the people will show their true colors whether they're sincere to Allah subhanahu wa ta'ala. You'll see also in the battle of Badr, the Muslims were very, they were successful in the battle of Badr, but the verses that came, remember back in the battle of Badr we said that the verses were very tough about what to do.
about the prisoners of war. War, remember that? That it's not for the Prophet to have prisoners when, you know, until he hasn't done this and this in the land.
So those, it hasn't happened yet. The verses came very tough, even though the Muslims won. But yet in the battle of Uhud, they had disobedience.
obeyed the Prophet ﷺ, and so many of the companions lost, were killed, shaheed, the verses that explain the battle of Uhud are very soft and gentle. They're very soft and gentle and very merciful. And so it's not like you add, I think someone like injured and then you add salt on top of that.
If someone's injured and they're hurt and they're feeling the pain, you don't go to someone who's ready to listen and tell them, see, this is because you did such and such. See, all these problems came to you because of this. You should feel more horrible and you should feel more terrible that this happened.
That's not the case. Allah subhanahu wa ta'ala responded to the situation with gentleness and kindness with them. Such as the verse that we just said, Wallah. that indeed Allah subhanahu wa ta'ala forgave them and so on Ibn al-Qayyim rahimahullah he said between the battle of Badr and the battle of Uhud when it comes to the battle of Uhud if you look in the seerah books the section on the battle of Uhud is huge with lessons and the battle of Badr is there's actually not too many pages on it and the difference being that when people tend to when they succeed what do they do?
they celebrate and when people fail what do they do? they They reflect. They sit down and they're like, what happened and whatnot.
So when you actually look at the two things, when a person fails, they actually get more lessons than if they had passed. Remember what I was saying about the assignment that you did yesterday? And I said the person that will learn a lot is a person who didn't do the assignment if they care. And they feel terrible. They'll always regret that.
You guys didn't do the assignment, right? I can see it in your faces. If you...
you regret. If you don't regret, then you're not going to benefit very much if you don't regret it. But if a person builds that up, oh, I wish I had done this, wish I had done this, and whatnot, and then it turns them to benefit more. Inshallah.
Right? The tragedy of Ma'una well. So even sometimes a battle would take place, there's some things that would, you know, are, you know, good things that happen to the Muslims other times in the battles. There might be munafiqeen there and there's tests and trials. The tragedy of Ma'una well, if you're familiar with what happened in Virginia.
Remember what happened in Virginia? That guy went into the classrooms in the university and started shooting multiple people. How many people did he kill?
I believe he killed 30 people. And you see the horror. That person, I think he mailed the videotapes in the morning and then went he'd killed someone, mailed the videotapes went back into a classroom and basically locked all the doors and executed all those students. One of the people that was killed was actually a Muslim brother. Muslim brother and he was a student studying from Egypt he's a foreign student and he's a very good Muslim brother the kind of brother that is involved in like the Islamic societies and the Muslim students association and is part of the activities and so on and so forth the killer who had gone into the classroom he had shot all these people like executed like the teacher killed all these people and he went to the other classroom this brother I believe his name was Walid he was alive still he wasn't killed but they were pretending to be dead.
And then this guy came back into the classroom to finish off anybody that was still alive. Walid was killed, but the reason he was killed is he saw his fellow classmate. You know, like this guy was about to kill his classmate because his classmate hadn't been killed. And the classmate is the one who's like, I'd like to meet with Walid's wife and meet his family and tell them that Walid saved my life.
life. That in order to distract the killer, Walid called his attention in his direction to protect his classmate. And then the killer turned and shot him point blank. Right? But yet his classmate survived, pretend to be dead and so on and so forth.
And so even Walid is not saying, oh, there's a Muslim, there's not Muslim. He protected, you know, the people surrounding him. And Allah subhanahu wa ta'ala, inshallah ta'ala, he died, shaheed himself in type of execution.
The reason I mention that is so you can get a little glimpse, just a tiny. glimpse of what happened to the companions رضي الله تعالى عنهم the companions, the Prophet صلى الله عليه وسلم there was a person by the name of عامر بن طفير عامر بن طفير came to the Prophet صلى الله عليه وسلم in Medina and the Prophet صلى الله عليه وسلم encouraged him to become Muslim, he didn't become Muslim, but he said if you'd like you can send some of your teachers with me to Najd, right Najd is, you have like the Hijaz area and then you have Najd which is kind of like as you're going in the direction of reality. in these areas, right, that's like neged.
If you look at the topography map of Saudi Arabia, you'll see that there's a hill area, and then there's like open flat desert. Once you go into the open flat desert, that's like we have Iraq and Iran and in that direction that's when the Prophet ﷺ says Najd that's the direction of Najd and so he's taking them in the direction of Najd the Prophet ﷺ said I fear for them because in Najd you're talking about there's like thugs There's like these tribes that are just like highway robbers and so on. And Amr ibn Tufayl promised the Prophet ﷺ that he would protect these companions. So 70 of the companions, and they're not just like normal people in the community.
These are the teachers. These are, as they would call them, Qurra. Qurra.
Today, these days, when we say Qari, right? Qari. We say it to someone who like reads the Qur'an very beautifully.
However, in the past, if you said Qurra, you would talk, you're talking about... about a Muslim scholar. You're talking about a Muslim scholar.
They'll say, he's qaret, meaning that he is literate, he is knowledgeable, he's a person of knowledge, he knows how to read, he knows how to write, and he knows like the scriptures and so on and so forth. That's what they would call qurra. When they came to the area of Ma'una well, on their way to Najd, Amr ibn Tufayl, they decided to execute these companions. They decided to kill all of them.
And they executed one of the first people to be killed. killed was Haram ibn Malhan. You should have it in your binder there.
Haram ibn Malhan was one of the first people to be killed. The person who killed him was Jabbar ibn Salama. Jabbar ibn Salama. When Jabbar ibn Salama, he speared him. He speared him and it penetrated his body.
And when it hit him, the spear, and he died like immediately after that, he said his last statement, it just came from his heart. He said, Allah. He said, And he fell down shaheed. Now, Jabbar ibn Salama actually was very surprised at what he said. Because he just killed him and he's saying, I've won.
So Jabbar ibn Salama is very interesting. You know, what happened later is Jabbar ibn Salama is asking everybody, he's like, what was he talking about? He thought that he didn't kill him. So he's like, what does he mean? He's victorious and so on and so forth.
And then later on, he learned more about Islam. And he said that, you know, you had actually, you know, martyred him. When you did that, he had died shaheed.
And the shuhadah are in the highest level of Jannah. That's what he was saying. And it impressed Jabbar ibn Salama so much that he himself later on became Muslim. Jabbar ibn Salama later on became Muslim. And the history books record that he actually became a very good Muslim.
And he participated in battles and so on and so forth. amongst the Muslims. As we said, Khalid ibn al-Walid, Ikrimah, so many of these people, they fought Muslims. They had killed Muslims before and they entered into Islam and they became the torchbearers who had taken the light of Islam in different direction.
Seventy, the seventy companions, رضي الله عنهم, they were all executed at Ma'unawal. Point blank, they were all killed. One of them survived, Amr ibn Umayyah.
And in a very similar way, he had pretended to be dead and he was killed. And he was amongst all the bodies of the companions of the Prophet ﷺ. They were abandoned. Amr ibn Umayyah, when they had left, he pulled himself out of all those bodies and went back to the Prophet ﷺ to tell him what had happened.
On the way back, Amr ibn Umayyah met two people from Bani Amr. Amr ibn... Sorry, I'm mentioning all these names.
Amr ibn Tufayl is the one who said that he would protect them and he's the one who broke that protection and executed them. them instead. So from his tribe, this companion on his way back to the Prophet ﷺ met two of them. And they didn't know what happened at Ma'una well. They had nothing to do with it.
It's basically like they're just from the same tribe. And so this companion killed those two people. That companion killed those two people and then he returned to the Prophet ﷺ. The problem is this though. They killed 70 of the companions and realized in Uhud, they had 70 of the companions were killed in Uhud.
And then in one day in Ma'una Well, another 70 of the companions were killed. The Prophet ﷺ, even though the 70 were killed, the Prophet ﷺ said, we will pay the blood money for the two that we killed accidentally. Because they did have a treaty with the Prophet ﷺ and they shouldn't have been killed.
So the Prophet ﷺ, still to those two people was still going to pay like 100 camels each. For each of those two people, and at the same time... get, you'd say revenge, but what the Prophet ﷺ did is he prayed against Amr ibn Tufayl for many days.
This was the Qunut. In the prayer, the Prophet ﷺ, like you'd have like Maghrib prayer, Isha prayer, the Prophet ﷺ coming up from the last raka'ah in the prayer. So you're coming up from ruku'ah, you're standing up, and he'd raise his hands and make du'a to Allah subhanahu wa ta'ala, cursing Amir ibn Tufayl. And he did this for a very long time, sallallahu alayhi wa sallam. He cursed him, sallallahu alayhi wa sallam, later on became ill with a sickness like a plague.
And because it was a plague or like a sickness of that nature, everybody abandoned him. So they put him in a place by himself. Nobody wanted to even come near to him for fear that they would become sick like him. And they said he died just like a sick donkey.
Amr ibn Tufayl. And then the Prophet ﷺ, this is the connection between when the Prophet ﷺ, these are the war spoils. Sorry, not the war spoils, the blood. Blood money.
Blood money is for accidental killings. Obviously, if someone's driving a car, for example, and someone's child comes out and the boy is killed. It's an accidental killing. You can't kill the driver.
He didn't do it on purpose. So in Islam, there's something known as blood money. So you're paying blood money, which is like a hundred camels to that family.
A hundred camels to the family. And obviously asking Allah for forgiveness and so on. So the blood money that the Prophet ﷺ was paying for these two people who were killed accidentally, even though they had like a treaty with the Prophet ﷺ, that's when the Prophet ﷺ went to Banu Nadir.
Remember we were talking about the tribe of Banu Nadir, right? The Prophet ﷺ went to Banu Nadir at this point to get, you know, that they would share in the war spoils, I'm sorry, in the blood money. And that's when Banu Nadir decided to execute the Prophet ﷺ and assassinate him when he came there.
That's when they, and I already mentioned that, what happened to Banu Nadir? had happened. They had brought the rock. He was sitting on a wall.
They brought a rock to drop it on the head of the Prophet ﷺ. He stood up without saying anything to any of the companions. Just walked away and came back with an army and was going to fight Banu Navir for deciding to, you know, for making this decision. This is when the Munafiqeen came in and they said to the Prophet ﷺ, they said, no, treat our Mawali, kind of like our partners or our allies good.
Treat them good. Don't do anything bad to them. They insisted this upon them.
and the Prophet ﷺ. And the Prophet ﷺ, like they just tried to kill the Prophet ﷺ. They're saying, treat them good.
So the Prophet ﷺ expelled them from Medina. So this was the expulsion of Ben-Nadiyah. And that was the tragedy of Ma'un Awal.
Alright, the next section is the accusation. There was a battle. As we said, the Prophet ﷺ participated in like 27 battles. Like he had actually gone out. So we're mentioning the major battles that took place.
The major battles that took place such as Badr, Uhud, and the Battle of Al-Khanak is a major one. And in between these battles, there was one of the Ghazwa, which is the battle Prophet Sallallahu Alaihi Wasallam participated in, is Ban al-Mustalaq, Ghazwa Ban al-Mustalaq. Ghazwa Ban al-Mustalaq is a battle that the Prophet Sallallahu Alaihi Wasallam participated in, and they were victorious in this battle.
So, he took them by surprise, and they took them by surprise, and they were victorious. were victorious in Baitul Mustalaq. There's actually something that I want to mention here about when you read hadith, people take some hadith out of context. And they'll say, for example, the Prophet ﷺ ambushed these people.
Like he just attacked them during the night. Now, when you see things like this in the media, you think like the Prophet ﷺ is just going in the desert attacking people. And they don't bring to attention who these people are.
Who these people are, are like people who participated, like they'd be like people in the Battle of Al-Khanda. or they joined with the mushrikeen in Uhud. It's not like they don't know who the Prophet ﷺ is. These are like the killers of his family. These are like the people who have already come to Medina.
They've already attacked the Prophet ﷺ. This is like payback. But you never see that.
Nobody brings that mention that they just think like someone out of the blue, someone sitting in a nice little town and the Muslims came and they attacked it like that. That's not the case. This is a time of war and these are villages of people that have already come to Medina. already attacked the Prophet ﷺ. So, Ban al-Mustalaq, they were victorious.
The Prophet ﷺ took them by surprise. They were victorious. And they had a lot of war spoils from Ban al-Mustalaq. Out of the concubines, out of the women that were, you know, became slaves, this is something, you know, someone was asking about concubines and the whole issue. A lot of people don't understand that when someone, when an army has been defeated, what the Muslims would do is they would with regards to the prison Prisoners, with regards to the prisoners, they can do a couple of things with the prisoners.
Either they can set them free, just set them free with nothing, or, you might want to write this down too, they can set them free, or they can set them free if they ransom themselves. They can set them free if they ransom themselves. ransom themselves or you know someone's paying their ransom or they can execute them and this is very normal in these in these times that a whole army of people after they lose the battle they've um they might all be executed Like all the men are executed.
Very simple. If you look through history, it's something very common. Obviously, we're not living in times like that where they take all the men and they execute them.
But it's very common in the past. Just read it up and you'll know. All the men could be executed.
The women are not executed. And the children are not executed. It's just the male fighters. In fact, the seniors are not executed. And seniors that didn't participate in the battle.
And similarly, people of religion are not executed. Those who did not participate in the battle. participate in battles, such as monks, priests, things like that. They're not executed if they did not take part in the battle.
Some of them, and specifically like monks, I guess some monks might fight. But Abu Bakr al-Ilan, he would say that, you know, when the Muslims went to like fought the Byzantine army, he said that there are monks that have like sworn themselves to these churches and whatnot, that if they go, you know, when they're there, when they're there in those churches, like they've just secluded themselves. So leave them to what they've secluded themselves with. So they were to be left alone. Right?
So now, the issue of concubines. Concubines is a woman. Now, if you had all these women, all these women, after a battle is over, what happens to them? What would, without Islam, basically, they would just be running loose. They don't have men, they don't have family, and so they might actually become like prostitutes in a community.
And so instead of that, what happens is that they become, sorry. I gave you three things, right? The men are either executed.
The fourth one is that they could become slaves. They become slaves. So the women, similar, you know, other than the executed, the women aren't being executed.
They can be ransomed. They can be set free. Or they can become conquered. They're not just left alone. They're still being taken care of.
There was a movie some of you might have seen. It's not good. They're like, Muhammad, how did you see this movie? The movie is called The Last Samurai. How many people have seen that one?
Just to really like, okay. I knew a lot. A lot of you have seen it. The others, they didn't raise their hand.
If you've seen that movie, you'll understand. I think it's a good representation of, so you can comprehend what it's like to have, like, the killer of your husband live in your same house. This is, like, if you've seen the movie The Last Samurai, flip it and realize that someone may have killed a woman's husband, and yet she comes and she lives with that family. So you see the honor and nobility of warfare in the past, right? So her husband may have been killed in the battle and she's become like a concubine.
She comes and she lives in the home of the people that fought. And it's just, it like crashes your mind. You don't comprehend it because you don't recognize the etiquettes of warfare in the past. The type of honor that they had for each other.
And I'll give you another example of this honor. Allah subhanahu wa ta'ala says in the Quran, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا that they feed the food. For the love of Allah, مسكينا, which is like a needy person, يتيما is an orphan, واسيرا, an aseer is a prisoner of war. So you imagine doing charity.
Like let's say for example, here is قبيلة الشمس, collecting money. Imagine if they said, you know those people that are fighting the Muslims? We're collecting money for those prisoners of the opposing Kafir army so that they can eat good food. Thank you.
Where did that come from? Someone will say, no, don't feed them. They're dogs. Don't feed them. Feed the Muslim children instead.
But that's a human reaction. That's not the Muslim's reaction. When you look into the Sharia, you see that they're feeding prisoners of war and giving them good food and taking good care of them. Even though this person just fought them. They've just tried to kill them and yet they're going to the person who's trying to fight and taking care of them.
And so why are they feeding them? They're not feeding them because they're trying to get some thanksgiving. from some prisoner.
Just try to fight them. The statement is, as Allah subhanahu wa ta'ala says, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ We're feeding you for the sake of Allah, not for you. If it was you, we're not going to feed you. We're feeding you for the sake of Allah. لَا دُنْرِيدُ مِنْكُمْ جَزَاءً وَلَا شَكُورًا We seek no thanks from you and we seek no reward.
We're not trying to get anything from you. By feeding you, we're only feeding you for the sake of Allah subhanahu wa ta'ala. And then that would be, you'd have prisoners.
At the time of the prophets, if they're a prisoner, One of the... The Prophet ﷺ had him and tied him up in the masjid. So the masjid is even like a prison for him. And every day the Prophet ﷺ would come to him. He's like, you know, what's your opinion?
He's like, you know what, if you free me, you know, you'll get, you know, this ransom, such and such. You can get whatever you want and be merciful. But he's like not going to become Muslim. And the Prophet ﷺ said, leave him. The next day, same thing.
He said, if you kill me, you know, if you kill me, so many people are going to come back and avenge my death. set me free, then you're the generous person and whatnot. And the Prophet ﷺ said, leave him, third day.
So now this person who's tied up in the masjid, what is he seeing in the masjid? He's seeing all these companions of the Prophet ﷺ, they're taking care of him, they're feeding him good food, they're coming for salah, he's seeing the lifestyle, the inner lifestyle of the Muslims making du'a, fajr, duhur, asr, maghrib, isha. Third day, the Prophet ﷺ said, what's your opinion?
He said, if you kill me, you're killing someone who has a lot of blood on it, you know, like... like a lot of vengeance will come if you kill me, if you free me, you know, you're the generous person and so on. The Prophet Sallallahu Alaihi Wasallam said, free him, let him go.
So they untied the ropes and he walked away. That's it. He wasn't killed, nothing.
The Prophet Sallallahu Alaihi Wasallam just let him go. And that was like the first option. Someone can be set free without any ransom.
He went on the outskirts of Medina. He went into a garden, made wudu, took a bath and came back to the Prophet Sallallahu Alaihi Wasallam. And he said, I bear witness that there's no God but Allah. Muhammad is the messenger of Allah. And he said, I wanted everybody to know, I wanted everybody to know that I became Muslim, not because I was forced.
And the Prophet ﷺ said, so I'm just giving all these glimpses, so you can further understand that if a woman entered into the family of someone, and you say like, oh she's a concubine, and she wants to like run away or something like that, she's coming to people who have the best of etiquette. They have the best of etiquette, the best of honor, and she'll be treated with all the best of honor. these books of fiqh that talk about the fair treatment of the slaves.
And she's a slave and you know in Islam when someone commits this sin or that sin or they're expiating something, how do you expiate these different sins? Freeing a slave. So it's like someone would come to the person and say, you know what, yesterday I swore, I said wallahi this and now I need to break it, do you have a slave that I can free?
And they'll say, you know, this woman, she's been living with us this amount of time, she's a slave and you can free her. free her, personal pay her money and free her for the sake of Allah, one of our teachers in Medina, he's very old and he was at a time when there were slaves in Saudi Arabia, and if you're coming from America, that wasn't too long ago you're talking a couple of years ago, they had slaves, so he was saying he goes, he remembers when he was a kid he's very old, and he's saying that when he was a child, and they're like in the you know, Bedouins and stuff like that in Saudi Arabia, he said, I remember on an Eid day that after the Eid prayer remember imagine this is Eid, everybody's coming, it's a day of celebration and so on. And he said, one of the older men came and he had two slaves, a male and a female.
And he raised their hands in front of everybody and he said, I make you all testify that I freed them for the sake of Allah. And everybody, you know, they're saying Takbir and Mashallah. And it's on the day of Eid, day of celebration, so that everybody would be there and witness that they're not slaves anymore. And everybody got up and they're welcoming them and congratulating them and so on.
on and so forth. And so just again, so you understand that the freeing of the slaves was something they were freed from the hearts of the people. Not that it was a government that just came and said, you know, no more slavery and stuff like that.
And yet people still treated them as if they were slaves. This is like from their heart, they knew they're not slaves anymore. And they had been liberated from that.
Allahu ta'ala anhum. All right, so that's a little background on the concubine issue. I thought to myself, what if the Muslims were...
were like horrible people. And then they had concubines. They're not going to treat them good.
That's what I thought. You know, because I'm talking about, oh, the Muslim army is all nice and stuff like that and whatnot. But what if the Muslim army, and this can happen, right? Obviously, the Muslim army can be these like ruthless people and whatnot. What would they do to the concubines?
Then I realized that Allah never gives victory to Muslims when they're like that. Right? When Muslims are just like filthy and doing haram things and whatnot, Allah doesn't grant victory. victory, they become like ants in the people's eyes.
And the Muslims are easily defeated when they don't follow the commandments of Allah subhanahu wa ta'ala. When they do follow the commandments of Allah subhanahu wa ta'ala, that's when Allah subhanahu wa ta'ala grants victory to the believers, when they get to that high level of character and etiquette and knowledge and all of these things. The Prophet sallallahu alayhi wa sallam, one of the concubines was a woman by the name, and this Bani al-Mustaraq was the woman of, her name was Joyria.
Anybody here named Joyria? Joyria? You know? Name is Juwayriyah?
You have a relative named Juwayriyah? Okay, no problem. What's all these brothers doing in their hands?
Okay, Juwayriyah, Aisha radiallahu anhu, this is Aisha radiallahu anhu's statement about Juwayriyah. She said, I don't know any woman more blessed than Juwayriyah. I don't know any woman more blessed than her. When she married the Prophet ﷺ, they freed her relatives, over 100 people, for shyness that the in-laws of the Prophet ﷺ would be their slaves. Okay, so let me explain what happened there.
Prophet ﷺ, Juwayriya, she's like a key person from Ban al-Mustalaq. The Prophet ﷺ, they had captured this area and so on. And when you're talking about multiple wives of the Prophet ﷺ, you're starting to see there's strategic marriages. Strategic marriages. Juwayriya was such an influential person in her community that she couldn't just go to a regular Muslim fighter.
And they said to the Prophet ﷺ, this is Juwayriya. And you know, her father's a chief from Ban al-Mustalaq and stuff like that. So the Prophet ﷺ took her and like as dowry and so on, the Prophet ﷺ married her and he freed her.
So she became a wife of the Prophet ﷺ. She became one of his wives. So now, this is Juhayriya, رضي الله عنها, she became Muslim.
Again, the Prophet ﷺ just fought them. He just fought them and she became Muslim. And she became his wife.
And now the companions of the Prophet ﷺ, her brothers, her cousins, her relatives, her extended family, family and so on and so forth, they are the slave. They become slaves because of the battle. Now the companions they're saying, like, how is Juwayriya, the wife of the Prophet ﷺ gonna come to their house to visit her relatives and her relatives are their slaves.
So out of shyness that how can the in-laws of the Prophet ﷺ wife be our slaves, they said, we will free them for the sake of Allah. In honor of the Prophet ﷺ. So because of her, because of Juwayriya, all her relatives became free. They were all freed.
And so that's why Aisha radiallahu anhu is saying that I've never seen a woman more blessed than Jawahiriya. Because of her, all of her family were freed. Because she was married to the Prophet sallallahu alayhi wa sallam. Alright, so the Prophet sallallahu alayhi wa sallam was victorious in the battle of Ben al-Mussalq. On the way back, they were returning back to Medina.
And on the way back, the Munafiqeen started to create this disunity amongst the Muslims and so on. They used to fight each other. you start to make jokes about the companions of the Prophet ﷺ.
They said, oh, you know, they're such and such. They don't have courage. They're like cowards and they, you know, eat too much and so on.
And then one of the Ansari's then said, I'm going to tell the Prophet ﷺ what you said. And then when he went to the Prophet ﷺ, the revelation had been revealed. The verses stating that they will not be pardoned. قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ That their action of mocking the believers was actually kufr.
Was kufr. And they said that we were just joking. And we learn a valuable lesson there.
One of the signs of the munafiqeen is that they mock the believers. They mock the believers. And so if you ever see someone when people start talking about Muslims and whatnot, and then they throw out a joke like, Oh, you know, Malvi Saab or Sufi Saab or Wahabi or Mutawwa or anything like that. You would actually give nasiha to the person.
Like what they just said right there was a sign of their hypocrisy. And they would need to do tawbah to Allah subhanahu wa ta'ala. They might say, Hey, in response, if you just told someone that, they will say, no, but I was only joking. And the verse says that, وَلَا إِن سَأَلْتَهُمْ And if you ask them, they will say that we were only joking.
In the Qur'an specifically, that's what a person will say, no, no, I don't mean it, I'm just joking and so on. But of course, that is haram to do. So mocking the believer, you see someone with a beard, you don't make fun of their beard, you see someone with hijab, you're not making fun of their hijab, you don't make fun of the believers. In another verse, Allah subhanahu wa ta'ala says, الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ The criminals used to mock the believers. Used to mock those who have believed.
So mocking believers is a sign of nifaq. And it could be a sign of kufr as well. So this is what they said on the return of Benel Musallq from this battle.
And they went and told Abdullah ibn Ubayy ibn Salul what had happened. And then Abdullah ibn Ubayy ibn Salul said in response, that when we go back, I think one of the, you know, there was like kind of like a little... that's the word, scrimmage. Someone had kicked someone or hit someone from the Ansar al-Muhajirin and so on and so forth. Abdullah ibn Ubayy ibn Salul said in response, لَإِرْ رَجَعْنَا إِلَى الْمَدِينَ لَيُخْرِجَنَّا الْأَعَزُّ مِنْهَا الْأَذَلُ He said that if we return back to Medina, when we go back to Medina, the high and noble will expel the low and disgraced.
So what does he mean? He means that himself and his group of munafiqeen are... are going to expel the Prophet and the Muhajirin from Medina. They're going to kick them out of Medina when we return back to Medina.
And the Prophet ﷺ, just to, you know, this is the kind of talk he was talking. When he returned back to Medina, Abdullah ibn Ubayy ibn Salul, his son was a good... believer.
And his son went to the Prophet ﷺ. He said, because of what his father said, he said, if you're planning to kill my father, he said, then let me do it. He said, because I don't want anybody else to do it. If they do it, then I might become like, later on I might get angry. and do something haram and kill like another Muslim.
He said, so if you're planning to kill my father, then let me do it. And the Prophet ﷺ wasn't planning to kill him. But what his son did is, his son's name was Abdullah ibn Abdullah ibn Ubayy ibn Salul.
His son's name was Abdullah. He said that he went on the outskirts of Medina and he put up a sword to his father and he wouldn't let his father pass. So that he would know that his father was the low person and the disgraced for what he said about the Prophet ﷺ.
So that what he said, that the high noble will expel the low and disgraced, he's like, you're the low and disgraced. And he's like, what are you doing? You're my son. What's up with that? And he said, I'm not going to let you pass until the Prophet ﷺ gives you permission to enter Medina.
So that was Abdullah ibn Ubayy ibn Sadun. On the way, returning back to Medina, Aisha radiallahu anha, she went to use, obviously she's very young and very light, and she went to use the bathroom. So when they're using the bathroom, they just go to a far area from like the army and stuff like that.
It's like an open, nobody can see the person. And then when she returned back, on her way back, she remembered that she had lost like a piece of jewelry. She'd left it there. So she went back to get the jewelry and when she came back to the army, you know, she'd taken a long time.
When she came back, the army had left. So now she's in the middle of the desert. She can't catch up. up with them because if she's gonna catch up with that like you if you get lost in the desert you'll die in the desert right you run out of water you run out of food you can't walk alone like that you need provisions so she said when they realized that you know they don't have me with with them they'll just come back so she stayed in her spot when the army moves through the desert obviously things get a fall down and you know lost and found that kind of thing just normal so the prophet said this is like they're there they're culture, he would have someone behind them, walking behind the army. So that if there's any, you know, someone dropped a sword, someone dropped this, someone dropped that, he would pick it up on the way.
So that person was Safwan. His name was Safwan. Ibn al-Muattal radiallahu ta'ala anhum.
Safwan was the person who was coming from behind, and then he saw like this form, you know, and then when he came, he realized it was Aisha radiallahu ta'ala anhum. She said that Safwan was the person who was coming from behind. So that on, like the wives of the Prophet ﷺ, they all wore naqab.
They all covered their complete body and so on. And she said that he knew me before, you know, the verses of hijab had been revealed. So he knew what she looked like when he saw her.
He realized it was Aisha. She covered herself and she said, well, he didn't say anything. He just put down his camel and she climbed up on the camel and then he took her and returned her back to Medina. He guided her back to Medina. Now, when they return to Medina, everybody's like sitting there in Medina, and now they see Safwan coming with Aisha radiallahu anhu, and they're walking alone.
When it comes to rumors, someone has to kick off the rumor. And once they kick off the rumor, then you need like a domino effect. You need multiple dominoes in the rumor continuing. So, if you take some of those dominoes, you guys know dominoes, right?
If you take some of those dominoes out... and you try collapsing it, it will be cut off. Correct?
So everybody is needed for the rumor to spread. The first person to kick it off, and every other person who's going to spread the rumor. So the first person to kick off the rumor was Abdullah ibn Ubayy ibn Salud.
The same munafiq person, he's saying, oh, I wonder what they did. They were alone all this time in the desert. And so that would spread to the next person, yeah, I think they committed zina.
They had committed adultery. And they started spreading rumors, went from one person to the other, to the other, and so on until the rumors spread. Aisha, she said that she fell ill.
When she had returned from that battle, she became ill, and she noticed that the Prophet ﷺ wasn't treating her with the same kindness that she was used to get from him. She noticed there was something different, but she fell ill. And at one point, she went out to use the bathroom.
She went out to use the bathroom with one of her friends. one of her relatives, one of like her, aunts and so on. And when they went out to the bathroom, obviously this isn't like in the darkness and whatnot, her aunt slipped, aunt slipped. And her son's name was Mistah.
Mistah was her son. So when she slipped, she said, Ta'is! a mislah. She said, may mislah be cursed.
That's, you know, her aunt is saying that. And then Aisha radiallahu anhu said, why are you saying that? She said, don't speak like that. And Aisha radiallahu anhu, commanding the good and forbidding the evil, she's saying that don't curse.
First, Mista, he attended Badr, and he's such and such a person, don't speak like that about him. And then her aunt said to her, she said, don't you know what he's saying about you? And then her aunt told her that Mista is spreading rumors about her, that she had done such and such and whatnot.
So then, she was already very sick, and now she became very ill, and she asked the Prophet, peace be upon him, if she could go to her parents'house, and, you know, just stay there. And this took place. She was sick for about a month.
So she went to, and the Prophet Sallallahu Alaihi Wasallam gave her permission, and she said that she actually wanted to find out what's going on in the community. From her vantage point, she doesn't know all the rumors that are spreading about her, and she went to the home of her father and the home of the mother. When she was at her mother's house, she asked her mother about what the people were saying about her. And her mother said some amazing words of wisdom to her.
Amazing words of wisdom. wisdom. And I think the sisters will understand this. What happens to a sister who's married to someone who truly loves her and is someone who's like so popular in the community?
What will people do to his wife? What do you think they'll do? You know, I said sisters and you raised your hand. What will they do to his wife?
Okay, they'll spread rumors about her. The jealousy start provoking. Who does she think she is? And so on and so forth.
So this is what I, so just so that wasn't just at our time. This is something old that women do for a long time. Aisha radiallahu anha's mother said to her, she said, She said, how often it is that a woman is living a very beautiful woman is living with a man who loves her and she has some faults except that the other women they exaggerate and emphasize her faults Right, so she's with him, she's very beautiful and she's with a man who loves her This is what they were saying about Aisha radiallahu anhu She said she cried all night long and like that whole time she was crying The Prophet sallallahu alayhi wa sallam And you realize that he's the messenger of Allah and he's a human being In the example of Uhud, he didn't know that Hamza radiallahu anhu had been killed Right, so some people was like, oh he knows the unseen He doesn't know the unseen sallallahu alayhi wa sallam And here even in this example So he doesn't know what really happened, sallallahu alayhi wa sallam.
And this is his wife, and he has to go and find out what the situation is. He asked from the servant of Aisha, radiallahu anha, asked the servant, have you seen anything from Aisha and whatnot? And she said, you know, I've never seen, they've never been together. Mustah and Aisha, they've never been together before.
They've never come together, and she's only seen good from Aisha, radiallahu ta'ala anha. So when the Prophet, sallallahu alayhi wa sallam, had come to the conclusion, that Aisha radiallahu anhu is like innocent. Obviously he doesn't know, but all the proof is saying that she's innocent.
The Prophet sallallahu alayhi wa sallam stood up in the masjid and he said, who will take care of a man who is accusing my family and speaking about my family? So what's the Prophet sallallahu alayhi wa sallam going to do to the people who accuse his family? What he will do to them?
Yes, they will die. They will die. And so you have two tribes, Aus and Khazraj. So now, right now, Right? Abdullah ibn Ubayy ibn Salul is from like, you know, one tribe.
And then the other tribe is saying that, Ya Rasulullah, the person who's going to be executed is Abdullah ibn Ubayy. He's the one who kicked it off. And they will start by killing him.
For speaking about the Prophet ﷺ and his family. And so one of them is saying, Ya Rasulullah, you know, if it's one of us from our tribe, we'll kill him. And if it's from their tribe, we'll kill him too.
And then the other tribe is saying that you're only saying that, you know, because it's our tribe, wallah, you'll never be able to kill him. And then this companion is saying to that companion, he's like, the only reason you're defending him is because you're a munafiq like him. And then, so you can see what's happening in the community, right? And the Arabs, they had this honor factor, right? And same thing with Abdullah ibn Ubaid, the thing I said that his son said to him, said to the Prophet ﷺ, you know, let me be the one who kills him.
So I don't see anybody, because their jealousy will provoke, they'll kill someone that had killed like their family member and so on, and their tribes and all of that. And so the prophets of the life of Adam calmed them down, and they were dispersed, and there was no more from there. I'll read for you. what Aisha radiallahu anhu said. This is her exact narration.
Prophet sallallahu alayhi wa sallam after this long period of time, Aisha radiallahu anhu is hearing and there's different people who are spreading rumors about her. Some of, like, Mistah, for example, and Hassan radiallahu anhu. There's some people that spread rumors. And in the end, they were actually lashed.
They received lashes for spreading rumors about Aisha. And there's some deep lessons that we're going to learn after this. But let me just tell you what she said. So the Prophet ﷺ came to her in the home of Abu Bakr, her father and her mother. And he said to her, O Aisha, I have been informed such and such about you.
If you're innocent, then Allah will soon reveal your innocence. And if you've committed a sin, then repent to Allah and ask Him to forgive you. For when a person confesses his sin and asks Allah for forgiveness, Allah for forgiveness, Allah accepts his repentance. Okay, so you see there, the Prophet ﷺ doesn't know what actually happened.
So he's telling her, if you're innocent, Allah is going to reveal your innocence. If you're not innocent, ask Allah ﷻ for forgiveness, and Allah will forgive you. And it's been my experience in dealing with women, sometimes in dealing with men. Remember what I was talking about yesterday, about the point A, point B, and what the real issue is? A lot of people have these fake issues.
They'll say, the reason I don't do this is because of, you know, I'm just lazy, or I procrastinate, things like that. When it it gets to the real issue, I've noticed with men that when you get to the real issue, they'll start crying. And I know I've hit the real issue when the person cries. So a guy will be like, oh, I don't care.
Okay, what's really going on? Well, you know, and then they start going down toward the deep issue. It's usually things they've never in their life paid attention to. It's so deep.
And when it gets down to it, then they start crying. You'll start seeing them crying. And I know like I've hit the note.
Now we've gotten to the truth. truth. They start crying. With the women, though, they start by crying. So it just throws me off.
So let's say, for example, it's question time for the sister. I'm looking at the sister, and the sister's like, I have a question. I'm like, go ahead, sister. It's all quiet.
What is she doing? She's crying. That's right. She's crying.
Then you're like, and then the other sisters are giving her a kiss. Kleenex and tissue and just ask your question, okay? Just ask your question. Please, there's people waiting. We don't have time for you to cry and everybody wiping your tears and stuff like that.
So she starts by crying. You know when I know that I've gotten to the truth if there's a sister, a woman, how I know I've gotten to the truth? The opposite happens. She'll stop crying. So when a sister gets down to what's really going on, what's the issue, you really break it down.
and she knows that this whole time, this is a big fake, a big story, she's going around to get love from people, and she has to maintain her position of, I'm so sad, please give me love, and this and that. Once she figures that out, she's like, now I know what to do. And it's solved. Okay?
So Aisha radiallahu anhu, after the Prophet sallallahu alayhi wa sallam said this to her, when Rasulullah finished his speech, my tears ceased completely. She stopped crying. completely, right? And even though she'd been crying for like a whole month, day and night, when the Prophet said that to her, and she knows she's innocent. So she stopped crying when he said that.
She said, and there remained not even a single drop to my tears. I requested my father to reply to the Messenger of Allah on my behalf. So he said, she turned to her dad and said, tell him.
And so Abu Bakr said to her, she said, By Allah, I don't know what to say to him. And so she turned to her mother and she said, She said, tell him. And her mother said, By Allah, I don't know what to say to him.
To say to Allah's Prophet. messenger. So it's between her and the messenger of Allah s.w.t. She has stopped crying. Now even I'm getting goosebumps. I'm getting tingles on my arms of the stance of Aisha s.w.t. She said, I was a young girl and I didn't have much knowledge of the Qur'an.
that time obviously. I said, this is her statement, I know by Allah that you've listened to what the people are saying and that has been planted in your minds and you've taken it as truth. Now if I told you that I'm innocent and Allah knows that I'm innocent, you won't believe me.
And if I confessed to you falsely that I'm guilty and Allah knows that I'm innocent, you would believe me. She said, by Allah, I don't compare my situation with no one except the situation of you. Yusuf alayhi salam, Prophet Yusuf's father, when he said, فَصَبْرٌ جَرُّ So for me, patience is most fitting. She said, that's my stance and that's my opinion.
Then I turned to the other side of my bed. hoping that Allah would prove my innocence. She said, By Allah, I never thought that Allah would reveal divine inspiration.
I can't even read it anymore. She said, By Allah, I never thought that Allah would reveal Qur'an, would reveal wahi in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that the Messenger of Allah might have a dream in which Allah would prove my innocence.
By Allah, Allah's Apostle ﷺ had not got up, and nobody had left the house before the divine inspiration came to the Messenger of Allah ﷺ. So there overtook him the same state which used to overtake him when he used to have the state that he would get in when the revelation was being revealed. He was sweating so much that the drops of sweat were dropping like pearls, even though it was a cold wintery day. When the state of Allah's Messenger ﷺ was over, he was smiling.
And the first words he said was, Aisha, thank Allah for Allah has declared your innocence. And then she said that my mother told me to go to the Messenger of Allah and she said, by Allah, I'm not going to him. And I'm not going to thank anybody except Allah subhanahu wa ta'ala. And so Allah subhanahu wa ta'ala revealed the verse, إِنَّ الَّذِينَ جَاءُوا It's in Surah An-Nur, by about the second page of Surah An-Nur, where Allah subhanahu wa ta'ala speaks about the story of Aisha radiallahu ta'ala anha, those who spread the rumors against her. Alright, there's some key lessons And then I'll give you a break for lunch InshaAllah ta'ala Key lessons from this Number one We learn that we should always maintain Good opinions about the believers And protecting their reputation So having good opinions of the believers A lot of times Especially in the times we're living in Something will come on news And they'll say something Oh, Muhammad Sharif is such and such And everybody's like I didn't know he did that And everybody starts spreading And it's so easy because the land is fertile for backbiting and gossip mongering and so on and so forth.
The paths have been laid. They're already set and already gossiping and rumoring and all of this is already in the community. So all someone needs to do to tear their community apart, a munafiq, all they need to do is just start kicking off some rumors.
Look at this. What about that? Maybe this and this and that. And everybody just starts accepting things and spreads them down into these crevices that have already been held. What I said about the dominoes, I said if you take multiple dominoes out of that equation, it will stop the rumor.
So if there's more believers that are pulling out from the rumor spreading, it will die. But if we don't and the rumors continue, then the domino effect, it will go everywhere. Number two, the obligation of affirming statements before passing it on to others. So this thing that I've noticed in the media and whatnot and times we're living in again, the issue of innocence until proven guilty, it like doesn't exist anymore. anymore.
If you're brought in the media, then you are guilty no matter what the courts say. Sometimes they'll bring brothers that are like accused of plotting this, this and that. And the brother is acquitted.
They don't even mention that in the newspaper. They don't even mention that he was released and the charges will fall false and all of that. That's something like maybe if they mention it, it's not like on the 17th page of the newspaper in a small little caption. But when he was, when they accused him, they put it on the front cover and it became like national news. So now this person, everybody.
everybody's going to, oh, aren't you the person who was planning to do such and such? Even though he's acquitted, the person is guilty. But however, what we have to maintain is that they are innocent until proven guilty.
And I'm underlining the word innocent. It doesn't mean that we don't know until they're proven guilty. No, they're innocent, meaning you're actually defending the person until they're proven guilty.
They have like positive, it's not neutral. And of course, the issue of not spreading rumors and back. Backbiting.
Not spreading rumors and backbiting. The Muslims had divided into four groups during this situation. The first group, and ask yourself, what group would you normally be in when rumors start spreading? Number one. Okay, number one are those who initiate the rumor.
Those who kick it off. They're the ones who are like, they see something and then they'll be like, maybe this happened. You know, like, oh, there's a brother and sister talking together. I wonder what they're doing.
And then they start kicking off. Some rumors right there. I remember seeing a brother walking in the mall and stuff like that, and there was a girl beside him. This is a good brother, and his father's like president of the message and so on and so forth. What do you do in a situation like that?
And they're like, Inshallah, Inshallah, he's trying to purchase something, and she's like the lady who's taking him to go and find something else, right? Inshallah. And you start making excuses for the person, they're innocent to be...
It's not proven that they're guilty. It's not proven that they're guilty, and so you don't need to go into the guilty stance before, you know, know, you come to a conclusion, you know, defend the person and just, you know, mind your own business as well. Let it go.
Okay? So the different, there's those who initiate the rumors. If I saw something like that, I could go to people and be like, I saw so and so with this girl and walking in the mall and stuff like that, you know, he's left the dean.
And he has girlfriends and he probably came with this and that and you start, you know, all of those things are just bridges. The person's making those things up, right? And it's just figments of their imagination. They're like, no, I really don't know. really think it is.
So that is the worst position to be in. That is the absolute position of the munafiqin right there, full force. That's what they do. Next situation is, actually there's a couple of them.
Okay, you can take different positions. Your position is either going to be positive, negative, or neutral. Okay, so those are the next three positions.
Okay, there are those who are like, who knows who's right or wrong, but this is what I heard. So they're not coming to a conclusion. They're not coming to a conclusion, but they're still spreading the rumors.
They're like, I'm not going to say they did it or not, but this is what I heard. So they're the domino connection. So they're saying, did I actually do it?
Did she not do it? I don't know, but this is what I heard. And then they go on.
So what's the latest? Next day, the person's like, what happened to Diana? What happened next? What did she do?
And they start going on and just carrying on. Everybody loves to gossip. Isn't this like the London way of doing things?
it's not may allah protect you people may allah protect you i mean protect me too next one is you have a group of people who they're not spreading the rumor but they're saying who knows what really happened so they're not it's not innocent till proven guilty it's just like we don't know they're like i'm we're not going to talk about this but we don't know what what happened the third group i said the first group initiated it second group group spread it. Third group is like basically in the process. They're hearing the rumors and whatnot, but they're not defending their believers.
They're just kind of like, keep quiet. They're like, who knows what happened? The fourth group is actively defending those who have been accused.
Actively defending those who've been accused. The question is, which group would you be in? Which group would you be in? You've seen a brother walking through the mall, a brother talking to a girl.
It's not as a... wife or something like that, what would you do? What would you do?
Inshallah ta'ala, people won't kick off rumors here. But there will be people who do things like that. They go on the internet, they start writing things about people and whatnot.
Kicking off the rumors. Second group of people, normally they're like, I'm not going to come to any conclusion, but this is what I heard. They're in that group.
The third group is like, who knows? And they just, they're like, I don't know if he's innocent or not. I don't know the person to make a judgment.
So they just kind of like, they just leave. They're there. there's no defense.
And the fourth group are those who defend. Let me tell you that the group that spreads the rumor, the group that spreads the rumor, they were lashed 80 times. They were publicly punished.
And the part that spreads the rumor, the reason I've been saying that is that's normally where the Muslim community falls. They fall in the section of people that would be lashed for spreading the rumors. The group that a person should be in is the group that defends those who have been accused.
And so, when you defend someone who's been accused, you'll get another Muslim that'll say, how do you know that they're innocent? Where there's... Smoke, there's a gun. I think Bush said that, didn't he?
Where there's smoke, there's a gun. And that kind of talk. No, Abu Ayyub, رضي الله عنه, he said to his wife, if you were in the position of Aisha, would you do something like that? And she said, no, by Allah. And he says, by Allah, Aisha is better than you.
And then she said to him, and she said, would you do something like that in a situation like that? And he said, no. And she's like, by Allah, Safwan is better than you. And so Allah subhanahu wa ta'ala says in the Quran, لَوْ لَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا If only when you'd heard it, that the believers thought good, the believing men and women thought good of each other. وَقَالُوا هَذَا إِفْكُمْ مُبِينٌ And they said that this is indeed like a huge false accusation.
And so the active position that a Muslim takes is that the person is innocent. The person is innocent until proven guilty. And proven guilty, the key words here are, it's such a great statement, innocent until proven guilty. I love it. Because the other key word is proven.
How do you prove something like that? If it's... zina, you need four witnesses. If you don't, it's not proven, and you will be lashed for it.
You will be lashed for initiating something like that. The people who did spread the rumors, who kicked off the rumors to the community, they were lashed. And the person who kicked it off was Abdullah ibn Ubayy ibn Salul.
He was not publicly punished. The Qur'an revealed that he would be in hellfire. He would be in hellfire. That's in Surah An-Nur.
Allah ha'lam. It is your break time. Thank you.