due to him is extremely important because the prophet has rights over us he says
none of you truly believes until i am more beloved
to him than his wealth and his parents his his his his children his wealth
and even his own soul that's between his sides so the prophet saw isaiah said
that we are iman's not complete until we actually love him more than we love anything in the world
that's precious because he named the most precious things to people their parents their children their their
wealth and then their own self right because people you you love yourself
i mean jesus said uh love your neighbor as yourself the assumption is that we love ourselves
that's part of of uh human nature is that allah subhanahu wa ta'ala made us
love and what is love love is a very amazing word in
in english it's an amazing word in arabic there are many words for love in arabic but the the essential word is
hope that's the essential word and love in
love in in is it's an old it's an old english uh word that goes
back to a saxon word and uh and it relates to being pleased
with to be pleased with it and interestingly enough our word believe is related to love
to believe because you believe in what you're pleased with what you love things that your your
heart accepts are things that you believe so love is related to acceptance the idea
that something you're pleased with you have love for and the in in arabic the word
hub which is the word the prophet said
more beloved to him so the word hub is a word if you look at one of the root
meanings it's a seed so love is a seed that's nurtured and and it's nurtured with knowledge of the
beloved the more you know about the beloved the more you love the beloved so it's it's a seed the habba in arabic
is a seed and the prophet saw i said
as you get to know the prophet sallallahu alaihi salaam and you get to know him intimately and that's one of the purposes of this text
is to know the prophet saw i said him into intimately as you get to know the prophet saw i said him intimately
he becomes
well one of the descriptions of love is is they say friendship on fire
that's that's a description of love that it's something that becomes it starts to
consume you and we have people from our tradition who died of love of the prophet's
license literally died we have people that bled tears of blood and tears of blood which is an old blues
motif for people that know anything about um about an american music
i'm crying tears of blood for you tears of blood are real
because when somebody goes into a very intense you get blood those small little blood
vessels in the eyes burst and so it's a real thing tears of blood
that's what imam al-busayri aminta dakiri di anubidi
you know that is it from remembering just the places the beloved used to go to
that causes this mixture of tears and blood to flow from your eyes so tears of blood
there's people that have wept tears of blood out of love of the prophet saddam
there's people who have literally died from and and is
it's it's another amazing word is a it's a type of vine that begins to grow around a tree and it
strangles the tree so it kills the tree the arabs say
uh is a a deadly disease that can only be
cured by connection by being connected to the beloved by the union the
habib and so the the the love of the prophet saws
can can really take hold of the heart now when you love somebody you remember
them that's one of the attributes of love you think about them i mean that's what happens when you fall in love
and you call i'm just thinking about you can't stop thinking that's real it's real i can't stop
thinking about you i mean why is that pressing on the the heart because you're in love that's
what love is i can't stop thinking about you you write poems you do think what is
that effusion that's coming out of the heart to write poems really and people write the worst poems
when they're in love but it doesn't matter they would never do it if they weren't they would know how ridiculous it is but
it doesn't matter because they there has to be some type of tabiyor now what is tabir
it's what you express the the word which is a discerning lesson something
you gain is related to abra which is a tear and it's related to atibar which is
respect respect back to respect
you know i have respect for him
i don't give it any significance so when something has significance and
import and meaning then it begins to affect the heart
and that's why even the remnants of the beloved
this is the jahali motif of nasib and the jahadi poetry is to imira kais begins his
by just saying stop my two friends let's look here at where the beloved used to
be just to look nipki and weep over the traces of the beloved
just to look these are jayali people these aren't this isn't these are just people that knew what
love was because jahli arabs had a deep and profound knowledge of hope they really knew what love was and
they were very intense in their love they had intense love but that's one of
the motifs of just just weeping over places where the
beloved used to be
what i can help them in second at diara i i pass by the houses of leila
and and kiss the walls of the houses
it's just so beautiful
you kiss the walls of the houses
but it's it's not the walls that have enraptured my heart
but love of the one that lives between those walls
that's why people come to mecca and medina it's not the stones
you know when you go to the tomb of the prophet saws it's not the wajiha
but the wajahat is amazing and you could just stare at it and stare at it and look at it even though you're not even
supposed to out of adept but to look at the picture you can look at a picture of the why'd
you have for a long time and not grow tired of it but it's just metal it's a great
that somebody built but it's what it's it's what's beyond that metal it's what it represents
and that's what all this is in the end of the day that's all this these are walls that are hiding
the eternal and living god that's what the world is that's why when you
when you begin to understand that that's what you love about the world
not the dunya
it's a noun of instrument and alam is the instrument of it's the
instrument by which you know something and and what you know it from the world
is the alim it's it's it's it's god's vehicle for giving us
knowledge and that's why things are so important that that's why things
things as shia you know things are important possessions are important
that's why property is is one of the essential
im reasons why we were given sharia is to protect property because things
are important because things have meaning the prophet named all of his
things he didn't have many things but the things that he had he
named them he gave them names because they had meaning and that's what the world is it's
meaning it's meaning everywhere the whole thing is meaning
like the poet said this whole cosmos is meanings set up in images
and whoever understands that is from the people of discernment the people of ibel the people of
asar think deeply give this ebra give this and then the ibrah leads to
abraha that's where the tears come
you know they've come from perception of meaning
you know to really know what something means
it's just it's an amazing thing to know what something means
you know it's it's a great gift that god gave to human beings
he taught man he taught adam the names the ability to create meaning
to give meaning to things because the meaning is a transference it's a
movement from something to another thing so a name is a great meaning if i say tree
and suddenly in your mind an image of a tree comes
that's meaning that's that is meaning and that's why
the more that you know about the prophet sallallahu isaam the
more powerful those meanings penetrate your heart when you understand his import
what he means the manner the meaning of the prophet
what he means sallallahu salaam
from the beautiful islam of a person is to leave what has no meaning for him
what has no meaning for him it doesn't have mana for him
like gossip what what does that mean if you uh know about so and so and such
and such getting a divorce how does that affect you what's the
meaning for you so meaning is that's what this whole
thing is about and that's what that's what the gift of this religion is it it gives meaning that people you know
the the non-muslim like some of the atheist people not christians because christians believe in
meaning also but some of the atheists they say oh religion is just a way for people to find meaning
exactly we totally agree with you really we agree with you
because they say this is all meaningless but we don't believe that because we
know and experience and taste meaning and we know
that it's real it's real all this other stuff is not real
but meaning is real that is what's real about the world and the greatest meaning the highest
mana in the world is the messenger of allah
we'll get to look at at the uh at some of those meanings inshallah in
the text um is is going to uh to come later and give
a talk and his uh to translate for him is like
it it's like um you know those guys that do the
jackhammers if you've ever done jackhammer for two minutes
yeah they do it all day that translating for shaq abdullah bin bay is like jack hammer of meaning impinging
on on my brain so i'm going to save my brain a little bit for for that so but inshallah may allah make
this a blessed trip for all of you may it be a trip of immense meaning may it be
meaningful for you and uh may it draw you nearer all of us nearer
to allah's messenger and may our hearts be open to meanings may allah open our hearts to to the
meaning of why we're here and what we should be doing and renew it in our hearts
inshallah and give us more himmah to do that inshallah subhana rabbikarab
was i mean
Qurrat 2
st subjects that we have and one of the
beauties of the tradition is that every subject is a world unto itself
and yet at the same time it complements the other subjects
so for instance you could spend your life studying just of the quran and and that's all
one lifetime is not enough to completely master it and you'll meet no body no matter how
advanced he is that doesn't believe he still has things to learn about the and that's one subject
the same is true with arabic grammar the the arabs
only a prophet could really master the entire language of the arabs the same is true for belarus the same is
true for even our old which is one of the easiest of the islamic subjects prasadi
they say uh
you know it's a knowledge you can learn in a month and spend the rest of your life practicing it so all of these
knowledges these are one of the great blessings of this religion because if you look at other
religions what you find is that that they do have knowledges but i don't think there's any
other religion on the planet that has the comprehensive tradition that we have if we're just fair even even if any
the jews are definitely the closest to us but much of what the jews have was learned from the muslims and
the jews will admit that they didn't have grammar before the arabs they didn't have
uh a uh even their prosody they had no prosody until they learned
arabic prasadi so their dictionary science came from the muslims the jews
did not have dictionaries before islam which is amazing so
it's it's a great gift and seerah is is a subject again it's a vast subject
there are many many books on seerah there are there's always room for more
no matter how much you write about the prophesizing there's always room for more insights
one of the problems with modern scholars is that they tend to um to
write the same thing like there's a million books on tajweed out there like if you go to
the sukh there's a million books on tajweed and they all say the exact same thing
it's it's an it's it's it's really uh find the best one and reprint it if you
really want to advance the the knowledge but unless you're going to
add something to the tradition don't write that it's it's it's a waste of time
there's other things to do that's why like everything that he writes is an addition
to the library he's not he's not writing he's not rehashing his books on usual have
different ways of seeing these things so the seerah the best seerah literature is the early
literature but the later scholars did and continue to even
is a very good book it's a very modern written by a south
asian scholar but there's a lot of really interesting information in there because he's
looking at historical sources that a lot of the early scholars did not have access to
and um also karen armstrong
her book which has some some i think slips and flaws that that
muslims would not do just out of edeb because we're more sensitive to certain things but despite that
it is a brilliant addition to the literature there are things in there
i'd like to see the book translate into arabic because i really think that the arabs could benefit from some
of her insights and she took the work of a japanese
orientalist or we would probably call him an occidentalist because he's east of the muslim world studying the
muslims so he
izutsu who was a genius really one of the great intellects of
the 20th century he knew over 30 languages and his book on the quran
a semantic analysis of the quran is a unique contribution to islamic literature
unique his book on a comparative study of ibn arabi and laut say and the taoist
tradition is a unique contribution to islamic literature
so he wrote a book about the ethical foundations because he really
saw the quran as an ethical treatise that if you really looked at the root of the quran
what what is at the root of the quran is an ethical worldview it's it's
it's introducing a a vision of the world that is rooted
in a moral universe and that and he saw that by analyzing
the quranic terms this is how semantically he looks at what these
words mean semantically and and shows you the universe that is created by concepts
in the quran like karam like taqwa like sith like he looks at these and looks at
all of the ways in which the word is looked at through the quranic discourse
and and and by what karen armstrong did is she took his book was which is quite a difficult
book and she applied that that thesis to the seerah so she's done
something new and and that's
those are the best additions that we can get and it's unfortunate i would say sad that
some of the best work is coming from the non-muslim community i mean if if you and i think
siddi abdullah you'll agree with me that when you look at some of the work in the orientalist tradition right now
you have to just be amazed at the novel ways in which they're looking
at our own tradition and muslims should i think
really think deeply about that that that we we really need to wake up to the
the vastness and the beauty of our tradition like so many of these people who are not even practicing muslims and yet they're
spending their lives studying this thing because it's such a rich and fulfilling as an intellectual experience not as a
spiritual experience simply as an intellectual experience the tradition is a is a fulfilling tradition so
somebody who doesn't have a spiritual relationship with islam but has an intellectual relationship with islam
is fulfilled in islam and that is a testimony in and of itself to the power of the
religion so the the seerah
the syrah is it's interesting how the sierra begins it it begins in different ways but the
earliest of the the seer that we have that is considered the best is
ibn ishaq who was a medanese scholar contemporary
and he the seerah was the least authoritative of
the islamic tradition because the people that were writing sierra
would tend to take stories that they heard and it and they often use the word
za'ama yes so and so claims the arabs have a proverb z
to say he claimed is the saddle of a lie it's how you you know the lies like the
horse it's the saddle that you put on the horse so it's it's a way of acceptable lying in essence by the
mere fact of saying you're indicating i'm not certain whether this is true or not so he
claimed and we say that in english well he claims he wasn't there and depending on
how you say that and that's why in court you have acclaims
small claims you know i i know i paid it no you didn't
so what each one is yes each one is claiming something so the the sierra
it's good to take some syrah with a grain of salt there are things in the sierra that are
are not you cannot build a political theory around the seerah
which is what one muslim organization did it's a very dangerous thing to do
because the seerah doesn't have that type of authority that you can build rules around it there are many
things in the sierra that if we applied them today it would be completely
inappropriate and people don't realize that and another thing about these men is that because they were so
honest they put everything there and they in essence left it for the uluma to sort
this stuff out they were just collecting all the material because they didn't want to lose anything it might be true i'm going to
put it in there if i don't know that it's a lie and then they left it for the ulama so when you look at ibn
which essentially ibn hisham is ibn ishaq
ibn hisham studied with a student of uh ibn ishaq
and basically took the rewire from ibn zak so even though they say siratu ibn hisham it's in essence the seerah of ibn
ishaq and ibn hisham does tadib to a certain degree and then
later scholars did to hadib and then there were seer that were written for common people now one of the problems
that we have today is information has flooded the world so
there is no there's there's no sifting through a lot
of information you can find websites for instance on the internet that are anti-islamic and
they use only islamic sources and if you read those and you don't know
the tradition you'll there's people that could lose their faith
literally because they'll just think how this is the religion is this really in
this in ibnis haqq the prophet isaiah did that no it
it might not necessarily be true and then some things are true and the prophet saw i said i'm
one of the difficulties of his life is that he has two personalities
he has a meccan phase and a medany phase and they're very different now the way
the the non-muslims look at this is they tend to say he was so nice in mecca
what happened in medina this is what they say they say he was like jesus in mecca he
was turning the other cheek he was doing that's absolutely true and then he goes to medina and they say and suddenly
he's having people killed he's doing and and and they they interpret it from
their sickness that the power went to him that he became vengeful
these these are the type words you'll find when you read some of the orientalist literature about the prophet the reality of it is
is that he is like asa in he is like jesus in mecca but he's like moses in medina
because the prophet saws is the perfect and complete prophet jesus is a prophet without power if you
look at jesus he has no power the entire mission he's without power he has no political power
moses is a prophet with power they're very different the prophecies
him in medina can no longer turn the other cheek because he's a judge
if you go to a judge and you want a legal ruling if for instance somebody steals your car
and you take them to court and the judge says to the thief you're
forgiven what are you going to say you're going to say
what do you mean he's forgiven he stole my car the judge doesn't have any right to do
that because he's not there to show mercy he's there to show justice
and justice and mercy are the two great paradoxes of human existence
how we how we grapple with these two
forces in the world the force of justice and the force of mercy it's very difficult if you look at les
miserables which is a a a famous french novel it's about justice and mercy
and and the idea is that they they the two can't live together this is the idea because at the end the
the police officer who represents justice right what was his name
jacques what was that it was jean valjean and and what was the policeman's name
oh come on there must be some littered
somebody said the actor anyway but he in the end he commits
suicide because he can't show mercy to them and he has to kill himself
to show mercy that's the idea because he's pursuing this man he wants
to the man was forgiven by the christian for stealing
you know he was in that horrible devil's island and for stealing a loaf of bread
but the point is is that in in the christian frame of mind it's very difficult to
deal with justice and mercy [Music] and and that's why you get very
complicated situations in christianity because on the one hand jesus appears to
be all mercy but on the other hand at the end of time he comes back as a judge
and if if if his experience in the temple is any indication of what he would be like as a judge it's
it's pretty frightening but but that jesus is not really
looked at by a lot of of christians and that's why they have a difficult time with the prophet sallallahu isaac and
because the prophet sallallahu alaihi salam is a prophet of power
the prophet saw isaiah is not a powerless prophet like jesus he is a prophet of power and i'm talking about
worldly power jesus has his power but he did not have worldly power he was com he was in a situation he was in an
occupied land the romans occupied his land um the jews were very split there were different sects amongst the jews
and they did not even the jews didn't recognize his rabbinical authority because in the jewish
tradition you had to study with a rabbi to have any authority so they asked jesus who who was your
teacher you know what's your chain your is snag
well he's a prophet from god so there's a problem
but they weren't recognizing that so the prophet saw i said in studying
his seerah you have to be very careful i was told by dr lings that there were
many things that he kept out of his seerah because he said they were inappropriate
for the for the people of our time they just they couldn't grasp them
and that's a wisdom it's not hiding it's actually the prophet isaiah said
to speak to people according to the level of their understanding ali heard a man once trying to explain
the qatar to a man and he said do you want people to deny the prophet
of god he was making it too complicated for people
so it's very important to to understand that about the syrian when you go into the seerah
there are there are like payambar who how many people have read payambar that was the first sera i ever read the
shadowless prophet yeah what does that mean in urdu
huh what's it how do you say it
well my my edition said paymbar so that's what i thought it was
no but it was it was from urdu it was translated from urdu it was a nice sierra like it was that was my first
experience with the syria it was all light and beauty and it was amazing when i started
reading after i learned arabic and started reading in these other syrah i really
had some shocks because suddenly it was like what does that mean what does that mean
yeah imam zaid says when you go into islamic literature you have to take iman vitamins
do you know because there are things that you just don't understand now some of those things are simply
because those they're they're just they're put in the books they're not there's not
necessarily a senate and even if there's a senate sometimes it doesn't necessarily mean that it's sound
so it's very important to understand that but the single most important thing that you always have to remember
is [Music] that he was only sent as a mercy that's
the essence of his being and therefore anything that that does not reflect that essence you have to question
you have to question it if it doesn't reflect the essence of his being is mercy and that is the testimony of the quran
but sometimes mercy the the surgeon cuts off the gangrene in the in the in
in the body out of mercy so sometimes something that looks like it's a cruel
act is in fact an act of mercy so that's important to understand also
that that when you look at the prophecies and his actions you have to recognize that sometimes
the apparent harshness of the act is in fact in reality emanating from his
mercy and it's very clear from his his uh his life anybody that reads his life deeply
and contemplates it has to come to those conclusions now the the thing that they tend to start with
which is where i'll start is about the arabs who are the arabs the arabs are a very ancient people
they they have basically three there are three types of arabs
the lines that i learned many many years ago in algeria uh woman
which means we are from the sulawes was a jorah might
he taught ismael the arabic and he said so whoever denies us will
only be humiliated and then peace be upon
peace like the flowers on the hilltops upon every pure
arab who is noble upon the arabs who are ariba these are one
type of arab and then upon those who passed before the the ba'ida the arabs that
have gone they're no longer with us and also those who became arab
imitating the arabs in their tongue in both understanding and eloquence so those are the three arabs the
the the arab are the arabs that are they're gone like ad and the mood in the quran
these these arabs were arabs who were destroyed or disappeared
for some reason or another and there are people that tribes disappear we had tribes in in america native american
tribes that are no longer with us ishii for some people that know about
ishii was from he was the last of a native a californian tribe that they found
living out in the in in the mountains in
california so peoples disappear and that and that's the arab and then
the arab are the pure arab and those are called
is either hud or the son of hud so these are the yemeni arabs
and they are sons of a prophet so the yemenite arabs who are called
himyar also and kahlan these are the two sons of
and from them branch all of the arabs one of the interesting things
about modern arabs and you'll understand why i'm going through this when we get
to somewhere so don't think this is just strange lineage and things like that
one of the interesting things about the arabs is that they know whether they're adnani or kahatani
because all of the arabs go back to these two fathers adnan who are the ish ishmaelites
they're from ismail adnan between adam and abraham ibrahim there's
they're said to be 40 grandfathers 40. from adnan to the prophet there's 21.
so there there is the lineage of the arab and mustard
these are the arabs that learned arabic and that's who ismail is from so you have the yemeni arabs
and then you have the the ishmaelite arabs the ishmaelite
arabs are considered most they're they're they're they're not pure arab they learned
arabic they're semitic people that came from palestine and originally from iraq
probably or or one of these city-states that was in iraq this is
where abraham came from so they are not pure arab the
but when abraham comes to mecca with hajjar and leaves her there
she raises ismail there when they discover the well of zem-zam the jarahima come because there wasn't a
well there and then they saw the birds so they knew there was water so they started going there they saw that there
was good water so the arabs from yemen these are the jarahima the johamites
they actually create a colony there and ismail marries from the
jorah might so here's the joining of the two arabs and ya rob
who is the the son of jor he's the one that teaches ismail arabic now
ismail was speaking a semitic language so all these semitic
languages are very similar in their root systems but he learned arabic from yeah
now the the yemenis
early on and this is pre-christian the yemenis go through different stages
and they have wars amongst them and so the kahalan yemeni
they start moving north and and that's where you get the assassinates and the lachmites
you get the the the nabataean culture which is in petra
which is still there i mean this is all there it's amazing history you also get the arabs moving into iraq
so there's yemenite arabs and some of the adnanis move there too and they become patrons of the persians the
the clients of the persians rather so you have this movement
now the arabs the arabs the ishmaelites are in mecca because ismail's in mecca
and ismail has 12 children 12 sons they disperse
around there all of their ties are broken except two nabit and kedar
nabbits has his children and kedar has his children nabbit
what what's what's very interesting is that k dot is mentioned in the bible
kedar you can read it in genesis and it is ibrahim is told
that from ishmael will come a great nation this is the bible this isn't the quran
from ishmael will come a great nation so allah promises
abraham that his firstborn will be the progenitor of a great nation and
greatness with god has to be religious it has to be spiritual
because everything else is meaningless so there will be a spiritual nation from the loins of isma'il which is promised
in the bible and also that kedar was blessed that qaidar was blessed
we know also and there was a book written about mecca that proves that the jews
the israelites were making pilgrimage to mecca for centuries and darubal ambiya which
sheikh abdullah al-khadi has done incredible research on and can be identified the caravan paths
are identified according to the tradition over 3 000
prophets had taken that road from syria to mecca 3
000 prophets making pilgrimage to mecca so this city is an ancient city
and the house in that city is an ancient house that was rebuilt by ibrahim with his son
ismail and it was a place that the bible calls becca
the valley of becca now they don't tell you this when when when you study if any of you
had a christian background this isn't really it's just nobody where's becca where is becca
where's this well this is all in in genesis so where is the well in in and where's
the valley of becca well becca is a word for mecca why because
in arabic the the meme and the baa are called shefawiyah they're labials
labials because the makhraj is the same are often interchangeable in the arabic
language they call them
so often if you take the meme and replace it with a ba you get the same meaning so you have
which is what in arabic
it's a ship right yeah so what's bachira a boat so makhara and bahira
it's ba and meme mecca and becca now some say becca is
is the city and mecca is the place where the kaaba is some say the opposite that mecca is the city becca
is the place where the kaaba is but basically mecca and becca are the same it's the same
meaning so this is an ancient city that even the israelites were making pilgrimage to
and knew about because it was a house that abraham had built ibrahim built the
kaaba in mecca and it was a shrine it's also the house of god in other words the
shrine of mecca is actually baital law now every masjid in essence is bethel
but this is unique in that you don't pray inside it
you pray outside of it do you see i mean that's the essence you can pray
inside of it you can go in the prophet sam did that and there's a place also to pray that isma'il is considered inside
the kaaba but the essential worship is outside so the kaaba is a qibla it's a center that we
face towards because the house of allah subhanahu wa no other house do we face all the
masajid we don't face them we only face the ka'ba it's the only house of allah that we
face so the allah
sent ibrahim ali salam there to build this house now the arabs the the the qurayshi
if you if you look at their history they split out jose who's one of the
ancestors of the prophet saw israel he actually goes to sham and then he lost his father early
he comes back to mecca he marries a jorah might woman there
he marries a woman from which are also yemeni arabs so
she is this the daughter of the leader of this place
halil when he dies posse basically
purchases the rights to look after the kaaba from from this hosai
for a bottle of wine now this really upsets the huzaits i
mean they feel like we've been ripped off so they want to fight with jose
so he brings he calls on kinana which is they're very close and you'll see kinana
is one of the ancestors and so there's a relationship and they drive out
they drive them out of mecca before that the jeromites were driven out by huzzah
the jerhamites were the ones that were there when isma'il came and lived with ismael they honored ismael they end up going back to yemen
because kicks them out and they take over so say is the one that reestablishes
the ishmaeli sovereignty of mecca he's re-establishing the ishmaelite
authority in mecca because this is the shrine of his grandfather and he re-established that
that's why jose is very important and mentioned in the seerah
for that reason that he's the one that re-establishes it now when the jerhamides fled
from the hosa when the khuzzah took over they were coming and the johannites knew they couldn't win they fled but what they did before they fled
was they took zem zam and they took all of the gold because they couldn't carry it with them there were heavy gold there was a
gazelles and these gold things that were kept inside the kaaba and they put them in
the well and then they buried the well and they put a stone over the well and
then put sand over it and dirt so that they couldn't tell where the well was because they knew where the well was so
when huzzah came they didn't have access to the well so the well of zamzam was gone there
were other wells in mecca but the well of zimzam was gone they didn't have access to it so this now this is going on
in yemen what's happening in yemen yemen around the 6th mid 6th century
this is like 550 there's a yemeni king named lunas dunwas
was a jewish king and the reason the yemenites many yemenites converted to
judaism and there's a long story about that the the two jewish rabbis that basically
defeat the idols and but there were jewish yemenites and even to this day there's
there's jews in in israel that trace their lineage back to the jews in yemen
so the what what what happens with dunawas is he begins to persecute the christians
the christians ask for help from the byzantines
the byzantines the byzantine king sends a message to the ethiopians that he
wants because they were christians also to go and help these christians well dunawas basically uh digs a huge ditch
puts according to the reway i mean allah they say always that massacres are exaggerated
always it's it's a kaida in history whenever you have a med baha it's
the the numbers are overblown why because the people that commit the atrocities
never admit to the atrocities and the people that are victims of the atrocities are the ones that are telling
us about the atrocities and people that are victims of atrocities tend to exaggerate
their their uh that it's it's just a historical uh but the treasure says
about twenty thousand so it's a lot it's a significant number and this is al-shabab
in the quran these are the al-shabab that were thrown into this ditch and killed
and uh and and stuck to their faith which is interesting because allah calls
them believers then and and and says that the only
reason the only sin that they had was clinging to their faith because he wanted to force them into judaism