Usually, at the beginning of the first class of any course, I quote a few lines of poetry from Imam Shafi'i, Ar-Hima Hullahu Ta'ala. So if you've heard this before, it's fine, it's always a good reminder. So Imam Shafi'i said, he said, shakotu ila waqi'in su'a hivdi. He said, I complain to my teacher, Waqir, because of my inability to remember things. This is Imam Shafi'i, who is a Mujtahid, 100,000 hadith memorized, but he's complaining to us. Now the Urlimas say that Imam Shafi'i, one time he passed by a woman and he looked at her ankle and he felt his memory slipping. So then he composed these lines of poetry, he says, shakotu ila waqi'in su'a hivdi. So he exhorted me to give up ma'asi, evil deeds, bad sins, wa'akhbarani bi anna al-ilma nurun. And he informed me that knowledge is light. Ma nurulahi la yuhda li'asi. And the light of God is not bestowed upon the sinner. So we wonder why we can't remember things. And what we look at. He saw an ankle and he felt his memory slipping. So if we're going to take a class like this, we have to guard the inroads to the heart. There are seven inroads to the heart. And for the male, the quickest inroad is through the eyes. There's a hadith that says that if a man is gazing at something haram, his iman is pulled, is extracted from his eyes as long as he's gazing at that haram thing. So it's a serious issue. And so we have to remember that. It's extremely important. And then another hadith that says a paraphrasing, of course, that a man who turns away from something haram and then feels that pain in his heart, because he wanted to look at that thing. The Prophet, peace be upon him, said, Allah will convert that pain into a light. So keep that in mind, insha'Allah. So last time we did the lineage of the Prophet Muhammad, peace be upon him, I hope everyone has a book or a few people have books. You can look on with your neighbor or something. So it's not essential, but it's very highly recommended that we get the textbook. So we're going to start by giving a historical context of the time of the Prophet, peace be upon him. It's called the Late Antiquity, his time frame. It's called Late Antiquity. I'm going to be quoting and paraphrasing from a book by Stephen Mulburger. It's called An Overview of Late Antiquity in the Hellenistic World. This is a text that graduate students, Christian graduate students read in Christian seminaries. They're doing postgraduate studies. So he says here that it was a period of massive destruction, imperial warfare, and barbarian invasions. It's called the Dark Ages of Humanity. The Dark Ages of Humanity. So we think of the verse, which Allah SWT He who sends blessings upon you as do his angels, that he may bring you from darkness into light. So he says here that barbarian mercenaries, like friends of lumbards and the Goths and the Gauls, they were attacking the empire and the region became completely destabilized. So the emperor of the Greek East at the time was Justinian II. So just a very quick overview that the Christian Roman Empire was divided into two regions, the Greek East and the Latin West. And they both had capitals. The capital of the Greek East was in Constantinople, which is today Istanbul and Turkey. The capital of the Latin West was Rome, the Bishop of Rome, which is now the Pope. So there's a Hadith of the Prophet, SAW, that Islam will enter into these two cities and convert them to Islam. So in 1453 of the Common Era, Muhammad al-Fatiha, Rahimullah Ta'ala, he conquered Constantinople. And Rome has yet to convert, inshallah Ta'ala. So during this time, he basically says there was massive doctrinal differences amongst Christians. And just to put a few dates on the board that we should remember, so these are all Common Era. Does anyone understand Common Era? You're not supposed to say AD. You know, sometimes people say AD. You know what AD means? I know Dominique in the year of our Lord. So CE is better, Christian Era or Common Era. So these dates are Common Era. You notice here that this date here is about 17 years prior to the birth of the Prophet Muhammad, SAW. So 324 was a council called Nicaea. This was also in Turkey, modern-day Turkey. So this was the first so-called ecumenical or world council that the churches held, that the Roman Empire held. The bishops were invited. And it was here in 324 in which they took a vote. It was quite literally by vote. And they voted to make Isa, SAW, equal with Allah, SAW. Okay? That was 324 of the Common Era. So this is about 300 years after Isa, SAW, walked the earth. They took a vote, an official vote, and that's what happened. Now 381, this was at Constantinople. 381 a few years later, 324 was presided over by Constantine I, 381 Emperor Theodosius. 381, they voted again, and they declared that the Uruch al-Qudos, the Holy Spirit, is also equal with Allah, SAW, and Isa, SAW. Okay? So this is 350 years after Isa, SAW. 421, at the Council of Ephesus, 421 Ephesus, they voted and they declared Maryam, SAW, Theotoktos, which means Hashalillah, the mother of God. Hashalillah. 421. So you can see here that Christian theology is evolving over time. It's very clear, there's an evolution of what's known as Christology or belief about Jesus Christ, peace be upon him. It's not like Isa, SAW, taught this doctrine, and there it is. I mean, religions evolve over time, Islam evolves over time as well, but we're talking about major, major tenets of belief, major doctrine being meted out at these campuses. There's nothing like this in our tradition. 451, Council of Calcedon. It was at this Council, where they voted again, where Isa, SAW, was declared to have a dual nature, that he's not only 100% man, but he's also 100% God at the same time, which of course makes 200%. And then 553, Second Council of Constantinople. This is when origin was condemned. And this is when those Christians who did not believe that Jesus had a dual nature were condemned. So this is in 553 of the common era, 17 years before the birth of the Prophet SAW. Still having Councils. Still trying to determine what is orthodoxy, what is heterodoxy, what is permissible to believe in, what is impermissible to believe in. What should we believe about Isa, SAW? What should we believe about the Holy Spirit? So he says here that this was a time, beginning in the 540s, that the epidemics of bubonic plague reduced the population to its lowest in centuries. So there's a plague going around the Christian Roman Empire. And of course they believed this was a curse from God. Now, science today tells us that the reason for the plague was because of rats and fleas. And the Jews in the empire were not getting the plague, because Jews have tahara. They clean and things like that. There's a concept in their religions, very similar to us. They weren't dying from the plague, so the Jews were blamed for it. It's very interesting. And then he says here, there was major religious conflict. Anti-Jewish policies at the outset of the reign had consequences beyond the frontier. The king of Hemiah, which is in Yemen, a Jewish convert, closed off access to the Indian Ocean and was oppressing Christians in his kingdom. Might Qutila al-Ashab al-Ukhdood. Allah SWT refers to this in the Quran, Surah al-Fajr, the Jewish king in Yemen. And there was a crusade and so on and so forth. And then he says here, throughout the 6th century, rulers and communities identified themselves with a religious position and aligned themselves with others on ideological ground. In short, the world was in chaos and they were looking to religion. And as the Quran says, قَدْ جَاءَكُمْ نُورٌ مِنَ اللَّهِ وَكِتَابٌ مُبِينِ And at this time, a light came from Allah SWT in a clear book and the exegits, the Mufassarid in the Quran, the commentators of the Quran, have said that Nur in this ayah is a direct reference to the Holy Prophet SAW. There's hadith that indicate that the Prophet SAW's light was the first entity that was created by Allah SWT. This is not a wajib belief, but this is something that the Ashaari theologians will stress. It's called the reality of the Muhammadan nature or the priority of the Muhammadan light. It's based on sound tradition where the Prophet SAW was asked, when did you become a prophet? And he said, Adam was between the body and the soul that Adam was between dirt and water or between his body and his soul. And I was made the seal of the prophets. There's other indications as well. There's a hadith in the Musannas of Abu Bakr Asana'ani which is a Hassan hadith, a strong hadith where Jabr came to the Prophet SAW. He said, What was the first entity that Allah SWT created? And he said, the light of your prophet SAW. But that's not a, like we said, it's not an obligatory belief. So now, beginning with the text. So Martin Lings or Sheikh Abu Bakr Asiraj, Rahimahullah Wa Ta'ala, he begins his book with a chapter called The House of God, The Bait Allah. And he quotes extensively from the Bible, from the Torah, from the book of Bari Sheet, which is a genesis, Kitabu Taqween in the Arabic translation. So he says here that he outlines the all-important covenant that Allah SWT made with Ibrahim AS. Covenants are very important in Judeo-Christian Islamic tradition. Agreements or pacts, a mithaq. There's many covenants that are mentioned in the Quran. We took from the prophets their covenant, Wa Minka, Wa Minnooh, Wa Ibrahim, Wa Musa, Wa Isa Ibn Maryam. We took it from the five, Ulul Azum, the most exalted prophets. Allah SWT took a covenant. Allah SWT says in the Quran, Sula Alayh Imran, ayah number 81, that he took a covenant from the prophets, Adam AS, to Isa AS. That if I send to you my prophet, the prophet Muhammad SAW, the beloved of God, you must forsake your mission and follow him. There's many types of covenants mentioned in the Quran. So Genesis chapter 15, there are two vital stipulations of the covenant of Abraham in Genesis chapter 15. The first one is that the chosen seed of Abraham of Ibrahim AS will be as numerous as the stars. And then it says that all of the land between the two great rivers, which are the Nile and the Euphrates, will be given to the seed of Abraham. It will be conquered and converted. So if you look at, this is a Mediterranean. This is Egypt. This is Sinai. This is the Nile. This is Euphrates. Actually, it's more up over here. So all of this land will be conquered by the chosen seed of Ibrahim AS. According to the covenant, what is this land? Egypt, you have Al-Hijaz, the Arabian Peninsula. You have all of Sham. You have parts of Iraq. So what we have here is Israel. So the Jews believe or the Zionists believe that all of this land is greater Israel. This is all of their land. Based on this stipulation of Ibrahim AS, the covenant of Ibrahim AS, because they don't believe that the seed of Ismail AS is a legitimate seed. So if you've ever seen the Israeli flag, you know, you'll start with David, and then you have two blue lines. These blue lines are the two rivers, the Nile and Euphrates, and you have the state of Israel in the middle. So this is a quote from Genesis 17 of Ismail AS. I'll make a great nation of him. Now interestingly, if you look at all of the children of Ibrahim AS, most of them are progenitors of Arab tribes. So according to tradition, he had three wives at least. Hajar, Heghar, Ismail AS, who is obviously the father of Arabs. He had a son Midian, who is also an ancestor of Arabs. And then Sarah had Isaac and Esau. Esau, according to Christian sources, is also a father of Arabs. It's only the children of Jacob that are called Bani Israelite. So only one of his grandsons are considered Israelites. So obviously this doesn't fit the description of the stipulation in the covenant that there will be numerous as the stars. And history shows the ineptness of Bani Israel to conquer these lands. In fact, they began worshiping idols even on the Temple Mount on Betul Maktas. But if you look at Islamic history, 637 Jerusalem is conquered, 641 Antioch in Syria. These are major centers of Christianity. A few years later you have Alexandria in Egypt, 707 all of North Africa, 711 Spain in Egypt. So the Christian polemicists might say that's because Islam was spread by the sword. There's a book called Answering Islam. I don't know if you've heard of it. It's a website now, but it used to be a book in 1993. Norman Geisler wrote a book Answering Islam. In that book he actually says that the reason why these tribes in North Africa converted was because of low taxes that the Muslims were charging and their stress on brotherhood.  It's not true. Of course, he's not willing to say that these people actually believed in Islam. They're most of it a monetary benefit or something. Low taxes or stress on brotherhood and actually believe in it. But that's what we believe. So he also quotes here from Genesis 21 which states that according to the Israelite tradition that Hegar and Ismail were banished into the desert. And this was supposed to happen on the day of Isaac's weaning. A child is weaned in Israelite tradition at three years old and we're told, according to tradition that when Isaac was born Ishaq was born Ibrahim was 86 years old and when Ismail was born, he was 100 years old. That means on the day of Isaac's weaning Ismail was 17 years old which is a grown man. Yet when we read the tradition or the story in the Torah in the book of Genesis 21 we're given the profile of an infant it says Abraham took the child and set him upon her shoulder and she carried him into the wilderness and he started crying. So she had to put him down underneath a shrub and he was kicking his feet and he said to her, lift him up in your hand. This is a profile of an infant. So the Ulama have said and this is what the Jewish scholars have said as well they're very candid about these things Judeo-Christian scholars of higher Biblical criticism they also said that the chronologies of these things were deliberately manipulated in order to implicate that there was fitna in the Ahl al-Bait of Ibrahim al-Islam when in reality there was no banishment into the desert there was no animosity between the true brothers Imam Suyuti says that Ibrahim was 7 years old either way he wouldn't know his haq al-Islam for many years and then he says here that Mecca was 40 days by camel from Canaan, from Canaan and this is where Ibrahim al-Islam lived in Canaan he also mentions here that they probably hitched a ride on the incense route so Luban, right frankincense or mur this was the commercial base for the Arabs it was used in temples in weddings and funerals it was a famous trade route that went from Sham to Yemen right through the valley of Becca and then he quotes a verse from the Psalms which is probably the Zabur of Allahu anan Psalm 84-6 which speaks of a pilgrimage that the Bani Israel used to make to a place called Becca and that's the word in the Hebrew Becca this word is also in the Quran in Awal ad-Daitin this was the first house that was dedicated to the worship of Allah SWT according to Ibrahim al-Islam there was a time when Bani Israel because they were the Muslim Ummah at the time they used to come into Mecca for Hajj in fact the Hebrew word for Hajj which is spelled like this how good these are G-mal they don't have a gene sound at the Egyptian dialect this word actually means to circumambulate in its etymology it's used today, they don't circumambulate anything but the word pilgrimage which is the cognate of Hajj means to circumambulate to go around Mecca off so Ibn Ishaq says in his Siraat Rasulullah that the Bani Israel used to make pilgrimage to Mecca but then they stopped because a Moabite idol named Hebal was brought by a man named Amru bin Luay so when this man brought this idol from Syria the Bani Israel stopped making Hajj stopped coming to Mecca but there's indications in this Psalm 84-6 if he wrote this it's attributed to him where he describes a pilgrimage this place called Becca the Weeping Valley so Becca like in Arabic he cried this is where Ismael al-Islam cried the Weeping Valley then he describes a well there was a well in this Psalm so this is Martin Lindsey quotes this in the first chapter Genesis 22 says that Hebrahim al-Islam was going to sacrifice Ishaq al-Islam there is an ehtilaf amongst Muslim ulama whether it was Ibrahim whether it was Ishaq al-Islam or Ismael al-Islam it's not a major issue for us and we shouldn't make it a major issue so it really doesn't matter we have to look at the Ebra what's the lesson of the story doesn't matter which son it was for the Jews it's extremely important which son it was because they're sons of Isaac and they consider this to be Ibrahim al-Islam for the Christians also it's very important because this is a typology of God murdering his own son Hashalillah and Isaac is the forefather of Isa al-Islam so it's very important for them and sometimes Muslims fall into the trap of this kind of discourse where we start comparing prophets Ismael is better than Issa and us Astaghfirullah in our prayers we send blessings of peace not just one side of the family but on the entire family of Ibrahim al-Islam so there's an iqtilaaf and major Sahaba like Sayyidina Ali said it was Ishaq al-Islam okay so that's not a now Imam Sayyidi says that the ayat in the Quran indicate Ismael okay because the story in the Quran it doesn't name the son and there's a hikmah in that there's wisdom in that this is not something we're supposed to wrangle over but he says that the ayat in the Quran seem to indicate Ismael al-Islam and the story is in chapter 37 of the Quran Wabashar Nahubi Wabashar Nahubi Ghulamin Halim that we gave him glad tidings of a forbearing son right and then the story is told where Ibrahim al-Islam says to his son he's not named Ya'bunayi inni arafil manami ani athbahuka fundur matavara so he says I saw in my dream I'm sacrificing you fundur matavara what do you think about that he wants his opinion about it right listen to the response of the son he says Ya'bati if al-ma'atu umaru do what you've been commanded setajuduni insha'Allah min as-sabireen you will find me if Allah wills patient and then after the story Wabashar Nahubi ishaq Nabiyan min as-saliqeen then it says then we gave him glad tidings of Isaac right a prophet from the righteous so the ayat in the Quran indicate that it was Ismail al-Islam but there is a khilaf about that and then he goes on to mention that both sons bury their father in Hebron in Palestine which seems to indicate that there was no animosity in the family and then he saw Mary's two daughters of Ismail al-Islam in fact Musa al-Islam according to the Torah Ismail al-Islam's first wife Zipporah was the daughter of a Medianite she was an Arab so he married from Arabs but the way that sometimes our religious friends from different religions want to present the issue is that there is great animosity there's always been animosity between Israelites and Arabs so that's important and then he tells the story of Safa and Marwa the well of Zamzam the building of the Ta'aba and then he says a quote from the Musnad of Abruisa el-Tirmidi about that Hajj al-Aswad that it descended from paradise wider than snow but the sins of man turned it black it doesn't mean someone who's black is sinful or anything like that there's nothing to do with skin color right we can't read into these things so this is from the du'a of Ibrahim al-Islam which is al-Bakara from 127 to 129 so this was the du'a of Ibrahim al-Islam at the bayt of Allah in Mecca and Allah SWT says Ibrahim al-Ismail they raised the foundations of the house right they raised the what the asas of the bayt in other words the foundation was there so the mufassereen of the Quran say that that the foundation of the Ka'ba was laid down by Adam al-Islam okay and then the flood after the flood of Nuh al-Islam the walls of the Ka'ba were destroyed and the foundation was left and they raised up the foundations again at the time of Ibrahim al-Islam okay and if you keep reading this section in verse 129 he says and purify them you are the great and the most wise right so there's a hadith of the prophet Ibrahim al-Islam he said I am the prayer of Ibrahim al-Islam the answer to the prayer and the bushra the good news of the Isa al-Islam right because the word gospel or injil the Greek word actually means good news right I am the good news of Isa al-Islam right so this is the point of the gospel of Isa al-Islam is to give bushra of the coming of the apocalyptic messenger of God or the holy prophet Muhammad sallallahu alayhi wa sallam then he he says here let's see here so there's three types of Arabs okay um we're having an eraser here the first time is called al-Arab al-Ba'idah so these are ancient extinct Arabs okay so these are the people of Iran so we had said last time let me erase this we said last time that al-Nuh al-Islam had a son named Sam right and from Sam you have the prophet Hud essentially these are ancient extinct Arabs right they're extinct al-Arab al-Ba'idah okay al-Arab al-Ba'idah right um I visited the grave of Hud al-Islam it's uh it's in Hadramaut and it's really amazing there's this huge barren valley there's no green and then you go up this mountain and halfway up the mountain there's a little dome here and that's the cover it's accepted by consensus al-Arab al-Islam that's the first type the second type are called the these are the descendants of Jorhum descendants of Jorhum and the Himyarites so these are Arabs from Yemen and it says here that that there was an ancestor from the Jorhumites named Ma'il how to speak Arabic okay so the word Arabic actually in its etymology means to move around something that's always moving right inflection in Arabic in grammar is how the endings of words are dynamic in Arabic they're always changing I saw the man the ending is always changing this is called it's always moving the ancient era was always moving around okay and then it says here that Ibrahim al-Islam was born in Iraq it's called the Ur of Caldees so it's important to note here that Ibrahim al-Islam was not a Jew sometimes you'll find that in encyclopedias that he was a Jew and scholars of Judeo-Christianity don't accept that either he was in fact a Hebrew okay so the word Hebrew so Sham had a great grandson so Sam is one of the sons of Noah had a son named Eber and Eber this comes from a root Abra Abra means to traverse to cross over something there's a river here you cross over Abra you cross over so this is the root of Ebriyah of Hebrew it simply means someone who crossed over a river so this is not a religious distinction any more than Arab is so it moves around these aren't spiritual distinctions the Quran is very clear Ibrahim was not a Jew or a Christian but he was a Hanif he was a monotheist true in faith and he did not worship idols okay he found many verses in the Quran like this he found many verses in the Quran like this those who are closest to Ibrahim or those who follow Ibrahim as are this prophet and those who believe being Sahaba and the Muslims okay and other verses as well now the Hunafa so we have this group in Hijaz Karen Armstrong in her Seerah she mentions four of them very early she mentions Erfman Ibn Huwerith Erbayd Allah Ibn Jahash Waraka bin Naufal and Zaid Ibn Amr Zaid Ibn Amr is significant he was a man who lived before the prophet sallallahu alayhi sallam he lived in Mosul for a while and he consulted with a lot of Christians and he was moving around the area and he was told to go to Hijaz for a prophet's time was imminent to come out of Hijaz so as he's moving south through Syria he's killed in South Syria he was ambushed by a bunch of brigands and they kill him the prophet sallallahu alayhi sallam said that he will come on a day of judgment as a nation unto himself now his son is one of the most celebrated companions of the prophet sallallahu alayhi sallam and he's from the Ashlan Mubashirina he's from the ten promise of paradise Saeed Ibn Zaid was the husband of Fatima Bintu Khattab she was a sister of Amr and it was the famous story of course when Saeed Amr converted Fatima was in the room with her husband Saeed Ibn Zaid and then Saeed Amr heard the Quran Surah Taha so this is the Saeed we're talking about his father was a Hanif a monotheist so these Hunafa claimed to be of the religion of Ibrahim alayhi sallam right now Ismail alayhi sallam he marries from the Jorhumites so his second wife was from the Jorhumites and they become the caretakers of Mecca which leads us to the third type of Arab so these are people who became Arabs by learning the Arabic language like Ismail alayhi sallam like the Prophet sallallahu alayhi sallam he's considered from the Musta'ibah not the ancient Arabs not the Jorhumites become Arab by tongue now in chapter 2 he calls it the great loss so this is the loss of the pilgrims so the Jorhumites they begin to oppress the Hajjaj the pilgrims so they're driven out they buried the well and the treasure that was in the well so the Kaaba at the time according to the Erdogan was only about 6 feet tall all the way around and there was no roof so people would go in and steal things they were easy to break into the Kaaba so they buried the well they took the treasure and buried it on top of the well now the Khuzaa become the leaders of Mecca the Khuzaa are Arabs descended from Ismail alayhi sallam that went to Yemen but then returned to north and they didn't make an attempt to dig it up and this is when Hobal was brought the Moabite idol was brought making their Hajj now chapter 3 he calls Paresh of the Hollow and Armstrong and Watt have similar chapters they have these trees so if you look in the back of the book here if you have a book it would really help in my book there's no page number but it would be 347 in the green editions it's at the beginning it's towards the beginning it's called Paresh of the Hollow so again, Paresh is the Qabila that's the tribe and then there's 14 clans a clan is called the Fakhid which means a thigh there's 14 thighs 14 clans in one tribe now he says here that this is Paresh of the Hollow there's also Paresh of the outskirts which he doesn't mention here these are kinsmen that lived on the countryside so he begins here by saying by noting Fihr who's known as Paresh first so Fihr ibn Malik Paresh is kind of like a nickname so this is the name of the tribe he has two sons Ghalib and Al-Haref and he also says down at the bottom at any time you see a name with capital letters all caps and he's the founder of a clan so there's Bani-Haref that's the name of one of the clans and he says here this is the clan of Abu-Ubaida ibn Jarrah who's also one of the 10 promised of paradise at the battle of Uhud it was Abu-Ubaida who pulled the rings out of the cheek of the Prophet so the Prophet wearing a helmet and those rings, the iron rings that were supposed to protect his jawline and he was struck on the face and they penetrated his flesh and he pulled them out with his teeth, Abu-Ubaida he lost his two front teeth in the process and some of the blood of the Prophet went down his throat and the Prophet told him it's haram for your flesh to be consumed by the fire so this is Abu-Ubaida ibn Jarrah he's called Aminu Hadyil Ummah the trustee of this Ummah now if you look on the other side you have Ghalib who's 12 men removed his son Louay 13 men removed Louay has two sons Amir, this is the clan of Suhail Suhail was the one that the Quraish sent to Hudaybiyyah we'll get to all these stories so this is the one that negotiated the treaty of Hudaybiyyah the treaty that Allah called a manifest victory Suhail he didn't become Muslim until after the Ghazwar Khunayn the other son Ka'ab is 14 removed from Adnan he has three sons you have Mura, which is in the line of the Prophet Sallallahu Alaihi Wasallam you have Adi, so this is the clan of Umar, Sayyidina Umar Bani Adi and then you have Kossays who has two sons who has once an Amir and he has two sons and both of his sons are founders of clans Bani Sahem and Bani Jumaah Bani Sahem is the clan of Amar ibn al-A'as so Amar ibn al-A'as is the man the Quraish sent to Abyssinia to debate the Muslims with regards to the role of Isa a.s so he debated Ja'atar ibn Abu Talib in the court of the Najashi Amar ibn al-A'as he was a very brilliant politician he also founded the city of Fustat, which became Al-Qahira Cairo, Egypt and his Masjid is still there it was the first Masjid on the African continent and I've had the pleasure of visiting the Masjid of Amar ibn al-A'as in Fustat very beautiful Masjid the other son Jumaah this is the clan of it was a cousin of Umar and Erfman is the one who accosted the poet Labid so we'll read in Sira, it's coming up in the Meccan period there was the famous poet Labid, the Sha'ir and Erfman is the one who he was a zahid he was someone who renounced the dunya and then if you go back to Mura he has three sons, Qilab who's in the lineage of the prophet sallallahu alayhi wa sallam the ancestry, 16 removed from Adnan and you have Tame which is the clan of Abu Bakr al-Saddiq and Talha ibn Arbaid Allah and both of these are from the ten promise of paradise and then you have Yaqaba who has a son, Makzum this is a very important clan the clan of Abu Salama and Khalid ibn al-Waleed who's called Saifullah al-Maslul the drawn sword of God this is also the clan of Abu Jahal right, Abu Jahal is the Raasul Mustahzeen he is the the head of the ones who used to abuse the prophet sallallahu alayhi wa sallam not a single one of not a single Mustahzee became a Muslim right, so disbelieving in him is one thing but other people who eventually became Muslim Abu Sufyan and Amr ibn al-Aas even Iqram, Ibn Abu Jahal they did not believe in the prophet sallallahu alayhi wa sallam and they fought against him but they never mocked him right, never in front of him right, but Abu Jahal used to do that and there's a few of these men none of them became Muslim they were either killed in battles or they died from disease and then Qilab has two sons Qusay of course who is called the king of Mecca the founder of Darun Nidwa and Zuhra Mani Zuhra which is the clan of the prophet's mother Aamina bint Wahab and his cousin Sa'd ibn Abi Waqas who's from the ten promised and Abdul Rahman ibn Awf, he's also from the ten and then Qusay has four sons, Abdul Izzah who has Asad so Bani Asad is the clan of Asaida Khadija Al-Kubra bint Khawwalid this is the first wife of the prophet sallallahu alayhi wa sallam and also as Zubair ibn Awam sallallahu alayhi wa sallam he's also from the promised ten he has a son named Abdul Abdul Manaf and Abda Dar will get to their story in a minute and then Abdul Manaf has a son Hashim who's nineteen removed from Adnan he has three brothers Nawfal, the clan of Mutim ibn Awadi so this is Mutim is the person one of the five when the Quraish had a boycott on Bani Hashim in the late Meccan period that no food was allowed out to them Mutim was one of the five who protested that he also gave the prophet protection upon the prophet's return from the Quraish and then you have Abdul Shams this is the clan of Arithman ibn Affan Abu Sufyan ibn Harb this is the Bani Umayyah this is a very important clan there's that comes in into more importance after the passing of the prophet sallallahu alayhi wa sallam the Bani Umayyah was the Muslim polity for a while they were overthrown by the Abbasids and then Hashim has Abdul Mutalib it's also called Shabutul Hamd and then Abdul Mutalib has at least ten sons and many daughters including Abu Talib and Abdullah who is the father of the prophet sallallahu alayhi wa sallam so that's the that's the diagram here Quraish of the hollow now if you look at some of the wives of the prophet sallallahu alayhi wa sallam yes questions is there a relationship yes so according to our tradition according to sound hadith the Quran was revealed in seven dialects and some say there's even more so the prophet sallallahu alayhi wa sallam would receive the wahi in seven at least seven some say up to ten dialects correct and he would speak to the tribe in their dialect that's why you have different ways of reading the Quran so something to remember is that our belief is that Arabic is itself something that's created it's a created language so when we say that the word is not created it's uncreated that's our position in contrast to tazilites we said it was created our position is uncreated we're not talking about soot we're not talking about sound and words and letters and languages these things are created when we refer to the uncreated we're talking about the infinite meanings of the Quran and there's different ways of articulating those infinite meanings so you have multiple readings of the Quran a lot of Muslims don't know this we don't have variant readings the Bible has variant readings in other words there's verses that are missing in different versions of the Bible that's a variant reading that's a version we don't have different versions of the Quran but we have multiple readings there are some who read maliki yomedin and it's just a difference of an alif is he the king or the owner of the day of judgment now the ulema say both are correct because the Prophet sallallahu alayhi wa sallam through sanad recited them both ways and in the Quran itself Allah is the king and the owner so both of those meanings are found in the Quran anyway so the ulema have said that the reason why we have multiple readings is a mercy from Allah subhanahu wa ta'ala that he's given us more insight the pre-eternal meanings of the Quran which are infinite the pre-eternal meanings of the Quran are infinite because they have to be infinite because it is the speech of Allah subhanahu wa ta'ala it's an attribute, qualitative attribute okay so yeah the Prophet sallallahu alayhi wa sallam and this is one of the the wisdoms of da'wah is that you speak to people according to their understanding or language okay so that's what the wise person does and the Prophet sallallahu alayhi wa sallam he would employ that right so when he went to before he went to Medina he would send Sahabah to go into Medina and learn the adat of the people the habits of the people there so he can tailor the da'wah alright so yes there's multiple readings of the Quran Arthman he canonized the Quran in the Qureshi dialect alright so the Quran we have now most of them are in the Qureshi dialect what was being recited in Mecca at the time but there's different ways of reciting it so I hope that answers the question but I was going to mention about the wives of the Prophet sallallahu alayhi wa sallam look at his wives and this is something that like the the Muslim hater they'll always bring up this issue of polygamy look at the wives of the Prophet sallallahu alayhi wa sallam something that we have to realize is that all of his wives came from different tribes right so there's a great wisdom behind this this is not something that's haphazard right he's choosing specific women and it's not his choosing we don't believe that the Prophet sallallahu alayhi wa sallam was guided by hawah by his caprice or desire that this is all of these are by command of Allah subhanahu wa ta'ala so Khadija is from Bani Assad Aisha is from Bani Teim Hafsa Bani Adi Um Salimah Bani Makhzum Juwairiyah Bani al-Mustaleq Um Habiba Bani Umayah Safiyah Bintu Huyay is Bani Nathir Bani Israel right she's from a Jewish tribe Maria al-Qibtiya married a cop from Egypt right so there's a reason there's a great wisdom behind this right so we don't ascribe baser motives to the Prophet sallallahu alayhi wa sallam right now we have till what time 10? okay so we'll go another 5 minutes and then we'll see if there's comments or questions if you have a question or something you can ask me you don't have to wait so there was a strong allegiance to the tribe this is very important amongst the jahili Arabs allegiance to the tribe so they practice this type of tribal utilitarianism in other words do whatever is best for your tribe it wasn't even seen as immoral to go out and kill someone from another tribe it was only immoral to do something negative to someone from your own tribe so basically law and order was impossible it was probably the harshest environment on earth right and the Prophet sallallahu alayhi wa sallam and this is part of the miracle of who he was sallallahu alayhi wa sallam is that he was extremely gentle right so you're dealing with almost polar opposites and how he was able to bring this type of environment under control is really a miracle in and of itself and one of the reasons why like we mentioned earlier a major reason why was his choice of marriages because you have clans that are at each other's throats that are always going back revenge killings back and forth and then he marries from both clans and suddenly they're kin to the Prophet they're related to him so suddenly they put the swords down and they're at peace so one of the major factors as to how he was able to bring peace to the region was through his marriages so the earlier I'm going to talk about muru'ah which is the moral ideal of the time which is manliness, protection of the weak generosity, hospitality, loyalty so Islam took this concept and expanded it from tribalism to universalism so Islam is a universal religion right it's not a tribal religion this is extremely important like the word the word Judaism comes from a tribe right the word Christian comes from Christ right there's a figure named Christ as a human being but the word Muslim we believe transcends any one person transcends the Prophet himself sallallahu alayhi sallam because Ibrahim alayhi sallam according to the Quran is a Muslim this was before the time of the Prophet sallallahu alayhi sallam so we have to stress this aspect of our religion how the Christians are always quoting John 3.16 for God so loved the world this is like the bread and butter of the evangelist a very beautiful verse and they always tell you to read John's Gospel first even though it was the last one written in this Gospel there's theological discourse of Jesus about his own nature and how he's divine and things like that apparently so our verse should be 21.107 this is our bread and butter Surah Anbiya ayah 107 this should be I don't know I was going to say tattoo it but it's haram I don't know just make a bandana or something we should always be quoting this verse and it's amazing the ignorance of educated people and they're masakeen we feel bad for them because the ignorance is so rampant even amongst our Muslim youth they don't know that about the Prophet sallallahu alayhi sallam I did a five minute talk at a church one time five minutes on the better one urinating in the masjid just one simple story the better one urinating in the masjid and this girl came up to me and she was Christian and she was crying and she wanted to hug me and she was like I can't believe it this is beautiful and no one ever told me this and how many times have you heard that story you've probably heard a thousand times it's just something that is we hear it a lot but we're not involved in a discourse so people don't know these things about the Prophet sallallahu alayhi sallam because they have no reason to disbelieve what's being told to them they are teachers in school he's a professor he must be intelligent why would he lie to me right but that's the problem is that we need to study under teachers who have sannad who have transmission and that's the secret of this ummah is the sannad according to Abu Bakr ibn Arabi is connecting yourself with people who study under people who study under people who study all the way back to the Prophet sallallahu alayhi sallam that's when you'll get the essence of the deen or the fiqh sometimes we translate fiqh as jurisprudence but it really means the essence and the ulama have said it's the smell of the rose that's the fiqh without the smell of the rose what do you have you're missing the essence of the rose alright so that's why we need people with deep knowledge that has transmission in order to convey the message in an adequate way or else you're left with just a very superficial type of it's important to do presentations with the other five pillars and so on and so forth and people find these types of things it's very helpful but it's useful but it's very dry we have to come up with the spirit to find the spirit so I'll stop at that point next time we'll talk about we're going to talk about Husay and his sons and we're going to get into inshallah the year of the elephant so read those chapters of the book read the next few chapters the short chapters inshallah yes yeah it's where the the first few classes of this topic we're kind of setting things up so it's kind of historical it might be a little boring for children but once we get into the sira I think they'll enjoy it more I hope people aren't bored this is this is a class we have to I mean it's not like I said it's supposed to be entertaining I hope it's entertaining I'm entertained is there a question yes yes which one oh that's yeah that's referring to Byzantium the Greek East yeah the Greek East yes and then in 1054 they split completely the Greek East and Latin West and now you have Roman Catholicism and Eastern Orthodox that's the origin of that okay and the whole issue was the pope is the pope infallible the Catholics believe he's masoom and he's doctrine and the pope a couple years ago he made a comment about the Quran which is completely incorrect he's not he said that the verse in the Quran it's abrogated and the reason he said that he said that because it was revealed in Mecca and it was replaced by Ayatul Saif the verse of the sword revealed in Surah At-Tawbah but which is revealed in Medina not in Mecca so I've never come across a classical exigent of the Quran who's ever said that there's no compulsion in religion is abrogated I don't know where he got that from but he's supposed to be a masoom pope who made a major blunder your comments or questions they don't have to be related to the topic yes he eventually became Muslim Ahmad ibn al-Aas he converted late in the Medinan period after the passing of the Prophet he was the arbitrator for Muawiyah against Imam Ali so there were some issues after that and Ahmad ibn al-Aas is the one who said to his son when he was on his deathbed he said oh my dear son Abdullah there was a time where I hated the Prophet so much I couldn't look at him I hated the Prophet so much I was fighting many Ghazawat against him and at one time I loved him so much I couldn't look at him in his face and if you ask me what he looked like I can't even tell you because I don't even remember what he looked like because after I converted he was so ashamed to look at the face of the Prophet because he fought against him for so many years that he just didn't want to look at his face that's kind of a side question the concept of the life of a Muslim Muslim that's a minority opinion in the maturudi school it's an acceptable position unless it's an old there's some ultra orthodox maturidis maturidis that will condemn it but it's an acceptable position but it's mostly found amongst the the asharis because the reason it's accepted is because either way the Prophet sallallahu alayhi sallam is from the maqduqat he's created so sometimes people will say don't quote the hadith don't do to me what the christians but in order to understand that hadith we have to understand what did the christians do to alayhi sallallahu alayhi sallam what did they do they made him uncreated and equal to allah sallallahu alayhi sallam so the priority of the muhammad in light the reality of the muhammad in nature those who adhere to that belief none of them are saying that the Prophet sallallahu alayhi sallam is uncreated which by the way is also standard maternity doctrine but there's delail the asharis will use from the Quran like the verse we quoted from when allah sallallahu alayhi sallam says we took a covenant from the Prophet from you and then from Noah ibrahim, musa and isa now why is the Prophet sallallahu alayhi sallam mentioned first and then ibrahim, musa and isa according to the ashari exigents it's because the Prophet sallallahu alayhi sallam actually predates them in time in his temporality he has ontological precedence because his ruh was created before they before they were created before their arawah were created but either way it's created if someone says the Prophet sallallahu alayhi sallam is uncreated like what the christians said about that's what the christians said about isa alayhi sallam so we have to understand what did the christians say about isa alayhi sallam in order to condemn other muslims we don't know what they did to him then we can't condemn and in this position both are accepted so there's no inqar where there's an iqtilaf you cannot condemn another muslim position where there's an iqtilaf and it's a valid iqtilaf a valid difference of opinion ibn Utamiyyah was he was very critical to say the least of this position of the ash-ariz but we respect ibn Utamiyyah as a great scholar great scholar as teacher of ibn Qathiyyah so read the next few chapters inshallah i may just quiz the youth next time based on this class or based on the reading be very easy what are the three types of Arabs come on that's easy that'll be very easy inshallah so if you don't want to be embarrassed now I'm just joking that's how I learned to read the Quran my teacher would imply humility and it's very effective when I was 18, 19 years old he would call you out in the crowd and he'd make you read and if you didn't do your homework I've seen people sweating on the mushaf dropping sweat on the mushaf because they're so embarrassed but it works but usually it doesn't work amongst Americans that don't like that tactic


She is a facilitator, a mentor, a community mobilizer, a peer educator, a young women leader, a domestic worker, and a gender-based violence champion. All these are titles attributed to Joyce Muikali, who's staff background molded her to become who she is today. A mother, a mentor, a facilitator, a skilled trainer, a community mobilizer, a domestic worker. Joyce says she began working as a domestic worker at a tender age as a means of survival. I grew up in Mkuru slums, blessi na itwa Nairobi South and South B. So, background ya, kuhiku wa that's good. So, at 15, nikahujan kaparam toto when I was in Form 2. So, I had to drop out of school at some point. So, I started working as a domestic worker at that time. Ni kwa na mail menta mone li ni link to several organizations where I was trained as a peer educator. For that matter, at IoT, I'm a train of trainees. So, from there, nikahu fanyapia gaidas and cancelling. Ya, I did several short courses. Ya, mentorship, facilitation and all that. Most domestic workers encounter numerous hurdles in the endeavors. Joyce was no exception. It motivates me to mentor other girls not to go the path I went through. Or maybe the challenges I went through. I have been through sexual abuse several times when I was working as a domestic worker. Three houses I had to go... Niliponea, that is, Niliponea sexual violence. For the first house, the man of the house was going to work and coming back in the house. So, he was going to work in a house. So, I felt uncomfortable with him. You know, he was not comfortable with me working in that house. As in, moneongia nini and he's a male. Amiang, though I was pregnant, I didn't know I was pregnant at that time. So, I was working. Nili Adolei na kusumbu, na kusumbu, unendak tafta kazi. Na aima so mua pana, unendak tafta kazi. But I didn't know I was pregnant by that time. So, for the first house, I escaped. As in, nili achajob that time too. Nika pigia madam, nika mombia. Mini me toka, mzewa kukuna bili anata kakuni rape. Ya, so nika toka nika ishia. So, the second one, the man was a drunkard. So, alikwa na kunyosana. Nili kwa na lalakwa sitting room. So, the moment alikuja kafunu wa blanketi. Funona. Funua blanketi, nika fila pana. Nika muka raka, nika piganduru madama katera. Muka then aka ni rescue. The third house ilikwa ya a boy, who was the, the, the... mtotwayo hao. So, aka kuja, nikiwa kwa hao, alienda aka rudi kugudi. Nisha malizakazi niku kwa rumiangu. Anakuja ilikwa kitu lunch time. Anakuja kujifanya, anataka... anataka chakula. So, alikwa na nita ni endeni muike chakula. But in real sense aku anataka chakula. So, the moment nili fungu a rumiangu, aka ingia forcefully. So, nika push na nika toka nika end. Change starts with us. Therefore, the victims have to speak out. See his joist. I always say it has to start from you, from you yourself. The person who is undergoing abuse. Asipoongia you wouldn't do anything about it. Na jua. So, they have to speak out. Ya. Kus asipo ni ambi, asipoongia, ii maybe tumenda na ii kesi kotini. Mi ni labda neza chukua. Ni seme weo, weo brother ma weo father asikwe. But when the girl has haongi, we can't do anything about it. We do as a psychosocial support, which encourages them to speak out. So na find at some point they will speak out. Just avoid a company that will pull you behind. For you not to achieve your goals. Then be determined. Be a go-getter. For whatever you want, reach out for it. We work with several organizations that support the girls in our community. Wenehu wa wanawa support. Kuna trainings like entrepreneurship. For those, weneu mekwambia wanape wa start-up kids. Wanape ta entrepreneurship. Wanape le kwa courses. Wanape wanape wanape wanape. Wanape wanape wanape wanape. Wanape wanape wanape wanape. Wanape wanape wanape wanape. Wanape wanape wanape wanape. Wanape wanape wanape. Wanape wo wanape wanape. If I wasn't empowered, I wouldn't be able to empower the other person. So through me being empowered, I am able to empower a girl that is in the community. in the slums and help her. I can only help them achieve their goals. We have empowerment programmes. Like I told you I'm a skills trainer. So for 20 to 24 years, I teach them about skills, like detergent making, yogurt making and mat making. Joyce says she's currently working on a domestic workers project. It's an organisation that is supporting us through domestic workers. So they've been training domestic workers on professional domestic work and they are giving certificates so they work professionally. We've been trained for the past, this is the third year. So they are able to link domestic workers with jobs. We are working from home like any other person because we work on an app. If an employer needs an employee to work through the app, then we are able to work with them. The organisation I'm telling you about is working closely with the government. So they are training domestic workers in those Arabic countries. But all in all, we say it's all about you. We are able to work with them. See what we are able to do through such cases. And at how anyway, I think to me on the social media most of the domestic workers want to say, if you go there, you go to work. If you go to a store, you will be able to work with them. We are able to work with them. Every good initiative has its own fair share of challenges but she always tries to find a solution. We are able to work with them. But at the end of the day, when they are messed up, they still get pregnant at a younger age. So we are able to... as in, come on Mr. Nahayuki, we are ready to change. It will be hard for you to change them. So we don't give up, we keep on pushing. Yes. Come on them, I'm a mess. Ndiyo asha pata pregnant. So what next? Una mambiasi, una endele kumambiasi give up, she can go back to school. I have a 14-year-old girl, mwenyali jifungu and she was in class then. She went back to school. Anatoka nga lunchtime miyana nda nanyu siya mtoto anarudi shule. Challenging inu una pata, hatuna watu akutu support sana. For example, kama ita emiya COVID, lakili we had some few friends, weniwal kwa nanunua pads, wana niletea na patia was sana. So una patanga, sile hauna resources. Nihad kuran these activities. Joyce attributes the success of her projects to the partners she works with. Having been working with a different organization, there is the Hope Worldwide CDTD, Center for Domestic Workers. Wame kwa waki tu support sana. Through them, we are able to reach different girls, different women when you want to be able to speak out and work for themselves. We are able to reach different cultures. For example, kama okumare duna ngoja ule tewe, you should work for yourself. Ndujue sikwa ubaya, but sometimes through my life experience, buda nga wali tuwacha 98 when I was in class. In class 4, I think. So life in me kwa hard. Jumamangu, ali kujaka. Tuna jwa babangu wala kwa nafanya job, so he was supporting. Walo zewakitambu wa takangi mabibi wa fanya kazi. So life ika kujaka kwa hard sana. So through that, me kwa nama kwa kujifanya kazi na kujia kia ptesa. Life I was kwa ngumu at some point, kus atakama kwa na mtu wana kusapot, sometimes we two happen. Una jipato kwa alone. So what do you do when you are alone? Uta nza kwa mbia mtu atia ni tumia, so mbi lisina pesecha kula na kusawa siye tueni mule mabu wa manini. So that's why we empower girls. Mawese kwa work for themselves and pia waku wa empowered. Mtu aneza funguata biya syaraya kia fanya. Kamasi is the organizations I tell you. Labda atatumge kwa na izi activities tu na fanya because they are the main supporters. But the government awa chezi patia wu bile inafa. Yo is a proposal ziko, but we don't know ni na ni wana patanga. Natu juangi na ni na pata is a proposal. Una pata ni had kwe tuku juwa izi vi tu patikana lini na zi na tuku liwa wa api. But they need to come to machinani. Mi wu se maibu. Kwa kujia wawone zile vi tuwatu wana fanya wuku anda. Ile kido kuwata support will be grateful. Eza pating short, this is a word of advice to the society. We keep on pushing them, keep on mentoring them. Kwa ambi ukweli wile dunia ego. Then pia we need support from all the stakeholders. For example the parents, the teachers, mentors like us, everyone in the society, the government. Una pata. Ewa acha kutishi ya wa toto maisha. Una eza pata. Kuli kwa gana cases sometimes una pata. Una toto amengia kwa shida. And instead ya kumrekebisha. Una zidi kumkana miza. The moment tu om toto anatoka apu. Aki toka apu inja na join your life. Lazimu upambani. So una pata. Instead of acha crime, una pata badua na zidiku. Kukua vitrongu. So it's a high time every stakeholder to help in every way. May it be cancelling, may it be talking to these children. What I can say about poverty.  You need to work hard. Be educated for you to get out of that situation. No one. Akunom tu aneza kudia kwa mbisa sa, nime kutua pa nime kweka apa, upate u kwe tajiri at once. You need to work hard and be determined.