[0:06]Auzu billahi minash shaitanir rajim. Bismillahir Rahmanir Rahim. Alhamdulillahi rabbil alamin. Wal illallah alamin. Wal aqibatu lil muttaqin. Allahumma salli wa sallim wa barik ala abika wa rasulika Muhammadin sallallahu alayhi wa sallam. Wa alihi wasahbihi wasallam tasliman kathira. So, uh last week I said that we weren't going to go in any chronological order and that we would take uh one set from uh before the Prophet's time and then we'd kind of mix it up. And um I changed my mind. Inshallah Ta'ala, we're going to take a very heavy emphasis from the Sirah uh to start this off and we're going to really look at this from the Sirah of the Prophet sallallahu alayhi wasallam. And focus on that for some time and then we'll go after before and jump around. But what compelled me to this was that I kept on thinking who do we start this series with? And I got drawn into the story of Warqa ibn Naufal, because Warqa is a very interesting character, because Warqa radiallahu ta'ala anhu, was he the first Muslim? Was he not a Muslim? Did he accept the Prophet? Did he live long enough? What's the story of Warqa before uh those moments? Did the Prophet sallallahu alayhi wasallam uh ever have a conversation with Warqa before? All of these questions about Warqa. And so, I decided to go to a man that I've spoken about quite a bit within khutbas and and different classes and lectures. But I've never really got gotten to highlight his biography in full and he's a companion of Warqa and he's he's just a remarkable figure all around. And he deserves this level of attention and he deserves to be the first. And of course I thought about doing Khadijah first, but then people would have accused me of being biased because of my daughter. So I decided that we'll do Khadijah third uh for a reason. The man is Zayd ibn Amr ibn Nufayl. Zayd ibn Amr ibn Nufayl. An absolutely remarkable figure in the history of Islam, has a story unlike any other person from the companions of the Prophet sallallahu alayhi wasallam. There is truly nothing like him. And he belongs to this group of people that were called uh the hunafa or the hanifiyin. Uh not the Hanifis. I know that the followers of the madhab of Imam Abu Hanifa radiallahu would want this to be that the first Muslims were Hanifi. But it's a different type. They're hanif, meaning they were monotheist. A group of four monotheists that decided that they wanted to follow the religion of Ibrahim alayhi salam. They wanted to follow the way of Abraham. They looked at their context in Mecca and they were deeply troubled by the paganism and the idol worship and so they decided that something is wrong about this. And they couldn't quite figure out what it what the right path would be, but at least these four men decided amongst themselves that we're not going to follow the dominant pagan uh culture in Mecca, and we're going to look for something else. Now, there were four. They were Uthman ibn Huwayrith. I'm only going to do two of them in detail. Uthman ibn Huwayrith was one of them. He became a Christian and he went to Rome and he actually took up a position amongst the Romans. So he kind of disappears from the from the story of Islam very early on because he moved out of Mecca very early on, accepted the religion of Christianity as a result of his rejection of paganism and became, you know, a minister amongst the Romans and kind of disappears and falls off. There's Ubaydullah ibn Jahsh, whose story is uh is very interesting because he becomes Christian as well. In this context, in this climate, then when the Prophet sallallahu alayhi wasallam uh brings Islam, he accepts Islam and he makes the migration to Abyssinia. The hijra to Habasha, which is a Christian land, and then the sources seem to indicate that he became Christian again and died as a Christian. However, The narration that states that has some issues with it, so though it's prominent in literature that Ubaydullah ibn Jahsh left Islam and became Christian again in Abyssinia and died that way. It's not a confirmed uh confirmed fact because there is some issue with the narration, but that's his story. Now, the two that we're really going to concern ourselves with and go into detail with are Zayd ibn Amr ibn Nufayl and Warqa ibn Naufal. Warqa ibn Naufal who will talk about in depth next week and to be honest with you I'm excited to talk about Warqa ibn Naufal because I learned a lot uh going in depth in in research in his life in the last uh week in particular. Uh Warqa became Christian too. But Warqa would become a very specific type of Christian. He would become a historian priest, which was the Christianity that Salman al-Farisi would follow. And we'll talk about that next week when we get into the story of Warqa ibn Naufal. So, out of the four hanifs, out of the four monotheists in Mecca, Three of them became Christian or joined some iteration of Christianity. Zayd ibn Amr ibn Nufayl is never really satisfied with Christianity or Judaism as he sees it in his time. Instead, he insists on being a follower of the way of Ibrahim alayhi salam. He's a follower of Abraham. He's not convinced by Judaism and Christianity as they exist. We're talking about before the Prophet has come along as a prophet. But he insists he's a monotheist, and he will challenge his society in very unique way. So, let's talk about this man who is an incredibly remarkable man. Subhan Allah, it's hard not to fall in love with this man when you when you study him. And uh it's it's only fitting that we that we study him first in the series of the first, just because of how unique his story is. So, his name is Zayd ibn Amr ibn Nufayl. Uh Zayd ibn Amr ibn Nufayl is the is from the Adiy clan, Banu Adiy of Quraysh. So it's a it's a higher clan.
[6:01]And he is the first cousin of Umar ibn al-Khattab radiallahu ta'ala anhu. Al-Khattab ibn Nufayl. So just, it's always good to connect these things from a historical perspective. There's Said, there's Zayd ibn Amr ibn Nufayl. Umar ibn al-Khattab ibn Nufayl, okay? Umar ibn al-Khattab ibn Nufayl. So that would make al-Khattab the paternal uncle of Zayd. All right. So Zayd ibn Amr ibn Nufayl is the first cousin of Umar. Um, he would only have two children. One of them is Said ibn Zayd, who would become one of the ten promised paradise, and the other is Atikah bint Zayd. Atikah with a kaf, not a qaf. Atikah bint Zayd. So he only has two children, one son and one daughter and we'll get back to her as well. The Prophet sallallahu alayhi wasallam saw Zayd growing up, and he was fascinated by him. The Prophet sallallahu alayhi wasallam never worshipped idols. Abu Bakr radiallahu anhu never worshipped idols. But at the same time they were not challenging idol worship in society because the Prophet sallallahu alayhi wasallam had not been called to do that. He had not been called to do that. And perhaps that's the wisdom of Allah that the Prophet for forty years would establish such credibility and he would call people to that credibility. Had he challenged them, he might face the same repercussions that Zayd would have faced at this time. So the Prophet sallallahu alayhi wasallam has no calling from Allah to reject idol worship actively and publicly, but he doesn't worship idols. Abu Bakr does not worship idols. Abu Bakr said I was sitting in my room as a kid and my father brought an idol, put him in front of me, and he said worship him and ask him for your sustenance. Abu Bakr said I started talking to him. I said, what's your name? He said, the idol didn't answer me. He said, can you do this, this, this and that? And he asked the idol a few questions. He said, this makes no sense whatsoever. You can't even help yourself, I could tip you over and you'll break. So, Abu Bakr said, I'm not worshipping idols. Right? Zayd, on the other hand, says idol worship is uh is is is a rejection of the way of Ibrahim alayhi salam. And Zayd will challenge his society in a very unique way. The Prophet sallallahu alayhi wasallam mentions him that he used to, that the Prophet sallallahu alayhi wasallam remembered being in a gathering. And they served food. Uh they served meat to the people there, and the Prophet sallallahu alayhi wasallam simply passed. And then when it got to Zayd, Zayd said, 'Inni la astakulu mimma tadhbahuna ala ansabikum wa la akulu illa ala ma dhukira ismullahi alayhi.'
[8:38]He said, I will not eat that which was slaughtered in the name of your idols, and I will not eat except for that which was slaughtered in the name of Allah. So, Zayd takes a very strong stand. Uh in another instance, Zayd even became more emboldened in challenging them. He said to them, 'Al-shaatu khalaqahallahu wa anzala laha minas samai maa, wa anbat laha minal ardhi, thumma tadhbahunaha ala ghayri ismillah.'
[9:07]He said that this this animal was provided by Allah. Allah created the animal. And then Allah revealed the sustenance that was necessary for the animal to be suitable for slaughter. And then you go and you sacrifice in the name of other than Allah. So, he's actually uh criticizing them at this point and saying what is wrong with you people? How do you serve this meat? How do you slaughter this meat in the name of other than Allah, dedicated to the idols, when if it was not for Allah, neither the animal, nor the sustenance of the animal exists? The Prophet sallallahu alayhi wasallam even remembered a very personal instance. And this is narrated by Zayd ibn Haritha. One thing about the the the Sahaba is that when you read in the in their biographies, you find there were a lot of Zayds and a lot of Fatimas. A lot of Zayds and a lot of Fatimas that existed back then, but there was only one Muhammad. But the names, you know, like Hind was a very common name. Uh Zayd was a very common name. Fatimah was a very common name. Uh Khadijah is unique. Right? So Muhammad and Khadijah are very unique names. So, the Prophet sallallahu alayhi wasallam was with Zayd ibn Haritha. And Zayd ibn Haritha narrates, he says that the Prophet sallallahu alayhi wasallam met Zayd ibn Amr in a place near Tana'im. Which is close to Mecca. And the Prophet sallallahu alayhi wasallam was the one serving the food in the gathering. So, Zayd obviously likes the Prophet sallallahu alayhi wasallam as a person.
[10:43]He's a noble young man, and he sees some good characteristics in the Messenger of Allah. So, while the Prophet comes to him, Zayd does not respond aggressively to him. Zayd says to him, 'Ya ibn akhi, la ta'kul min hadha.' He says to him, 'O son of my brother, O son of my brother, do not eat from this. It was slaughtered in the name of other than Allah.' So, he's even speaking to the Prophet and advising the Prophet, 'Don't eat from this. Don't serve it. Don't participate in any of this.' Zayd ibn Harithah says from that day onwards, the Prophet never ate from the meat of Quraysh or served it. So, it's this is the the the the position that Zayd ibn Amr is taking in this society of Mecca. He's significantly older than the Prophet. Then comes again Zayd now breaking off from this group of four even to be the only one that doesn't become a Christian, but at the same time, obviously he's still considered amongst that group of people because their Christianity was was still one of tawhid, and so he still relates to them. He's still considered amongst the group, but Zayd's insistence. Zayd would raise his hands in front of the Kaaba, and he would say, 'Allahumma inni ashhadu anni ala din Ibrahim.' O Allah, I bear witness that I am on the religion of Abraham. I am on the religion of Abraham. So, imagine walking around the Kaaba and you got all the idols around. You have this one man standing in front of the Kaaba. And he used to and he's holding his hands in dua toward the Kaaba and he's saying, 'O Allah, bear witness, I bear witness that I am on the religion of Ibrahim.' Asma radiallahu anha says that when the time of Hajj would come around, now their Hajj was a Hajj of idols and it was a festival to where these people would make a lot of money. Hajj was their commerce, it was their money, it was their corruption. It was everything to them, right? Because that's where they got the idols prepared, and, you know, they they prepared the the poetry and the festivals and everything that would take place around the Hajj at that time. And Asma radiallahu anha says, I remember that strange sight of Zayd. Zayd as the festival is carrying out, goes and he puts his hands on the Kaaba with his back on it. I really, subhan Allah, when you read these stories, imagine the sight. And he calls out to the people and he says, 'Ya ma'shar al-Quraysh!' O Quraysh, O assembly of Quraysh, 'Wallahi ma minkum ala din Ibrahim ghayri.' He said, 'I swear that not one of you is on the religion of Abraham except for me.' Why? Because Quraysh would admit that this home was built by Ibrahim. They would say it was built by Ibrahim. They had murals inside the Kaaba of Abraham and and Mary and Jesus. They had pictures of them, and they had sculptures of them and idols. And they still took pride in being descendants of Ibrahim. And Zayd is calling out to them and saying, 'No one of you is on the religion of Ibrahim except for me.' So, he did this and what do you think people did? They treated him like he was a madman. Right? People ignored him. They mocked him. They continued to go along with their way. It's not like Zayd was walking around breaking idols or being aggressive towards them. He simply was calling out and saying this is not the religion of Ibrahim. And then Asma just relates this very beautiful and touching moment where she says that Zayd uh would make sujud towards the Kaaba. He prostrates to the Kaaba. And the whole story of Zayd is amazing because he has no revelation to guide him. He doesn't know what rukoo is, what bowing is, and what sujud and what prostration is. But he just, subhan Allah, his intuition, he's guided towards good. There's rushd, there's guidance in his actions. He knows to make sajda, to prostrate towards the Kaaba. And she said he would start to cry and he said to Allah. He he said this dua. She was curious. Asma was a was a curious young woman. She said, I heard him say, 'Allahumma law anni a'lamu ayyul wujuhi ahabbuka abadtuka bihi wa lakinnii la a'lam.' Oh Allah, if only I knew which of the ways was most pleasing to You, I would worship You in accordance with that way, but I don't know. I don't know. And then he says, out of out of an excuse to Allah, 'Wa lakinnii a'buduka, a'buduka hakadha ya Rabb.' But I worship You like this, O Allah. So, I'm going to do sujud and hope that I'm right. I'm going to prostrate to You and hope that I'm right. Now, what's significant is that the post Council of Nicaea Christians were not doing sujud. Prostration was no longer part of their prayer. So, Zayd is exerting himself to think, what would Ibrahim alayhi salam do? What was the religion of Abraham? What was the way of Abraham? What is Ibrahim alayhi salam's life about? And and, you know, he's focusing he's really honing in on. He's distinguishing distinguishing himself with what? His worship and his sacrifice. Which is a part of the ritual of worship. Now, think about, think about what's happening in Mecca right now. They've taken the rituals of Ibrahim alayhi salam, which were made for monotheism, made for tawhid, and they've turned all of them into pagan rituals. The Kaaba was built for the worship of Allah. Tawaf was supposed to be an exclusive remembrance of God and the centering of Allah as the one God. And now they put idols around the Kaaba. Ibrahim alayhi salam who preached modesty, now they do tawaf with no clothes around these idols. And they sing all sorts of poetry of ignorance. The animals were supposed to be slaughtered as a means of glorifying Allah. Say, verily my prayer and my sacrifice. My life and my death are all for the Allah, the Lord of the worlds. And now the sacrifice is being done in the name of idols, and there's all sorts of, you know, some idols are more valuable than others.
[16:51]So, Zayd is seeing this and Zayd is naturally exerting himself um uh, you know, away from this. Now, as Zayd becomes more annoying, the person that would walk up to him and torture him was none other than his uncle, al-Khattab, the father of Umar radiallahu anhu. First, al-Khattab started to curse him. Then he would spit at him. Then he would beat him. Then al-Khattab would call for the other people to beat him as well. And he made Zayd's life so difficult that Zayd could no longer enter into Mecca except in secrecy. When Zayd would leave Mecca, he could only come back in in secrecy because al-Khattab would release the sufaha, he'd release the, you know, the thugs to beat on him anytime. He said, 'If you see this man come back into Mecca, I want you to beat him and I want you to teach him a lesson.' Because al-Khattab was a proud man. And so even though Zayd was not harming anybody, but the fact that he was challenging these rituals, that was the way of al-Khattab. Now you know where Umar radiallahu anhu was acting out of before he became Muslim. Right? He's got a problem, this is how you solve it. He went to the Kaaba to kill the Prophet sallallahu alayhi wasallam the first time, right? He said, okay, I'm confused now. I'm going to go to the Kaaba and just kill him in front of the Kaaba. Because that's how his father dealt with the challenge of tawhid. Umar radiallahu anhu said, well, let me think of that way too. And even the Prophet sallallahu alayhi wasallam was amazed and you think about what would be told to the Prophet later on that your people will run you out? The Prophet sallallahu alayhi wasallam went up to him and asked him one day. He said, 'Zayd, ya Zayd, ma li ara qawmakum qad shanafu alayk.' Why is it that your people hate you so much? You imagine the Prophet sallallahu alayhi wasallam has no idea what his future holds. And he's talking to this older man who's challenging paganism all by himself and declaring the way of Ibrahim alayhi wasallam. He says, 'Why is it that your people hate you so much?' And Zayd responds and he says, 'Ya ibn akhi, O son of my brother, it's because I have left their religion and their idols for the religion and the God of Ibrahim alayhi wasallam.' And he and his his motto became, 'Ilahi Ilah Ibrahim wa dini din Ibrahim.' My Lord is the Lord of Abraham. My religion is the religion of Abraham. People would tell him to become a Christian, become a Jew, he would not do it. He people, you know, they took him to rabbis, they took him to priests, he won't do it. He's certainly not reverting to paganism. But, he's still, uh, very, uh, curious, right? But at the same time, he has a love and an attachment to Ibrahim alayhi salam. He sees it as a mission, to maintain the way of Ibrahim alayhi salam. So, if you put Zayd in front of a Jew or a Christian, he would, he would hold that rabbi or that priest up to the litmus test of what he viewed as Ibrahim alayhi salam. When he criticizes the people, he criticizes them in the name of Ibrahim alayhi salam. So, he just has a love for Ibrahim alayhi salam and wants to preserve the way of Abraham. And sees that as his sacrifice. Now here's where it gets very interesting about Zayd. Asma radiallahu anha, she says what, 'Kaana yuhyi al-maw'udah.' He used to give life to the young girls that would be buried alive. Now, obviously, 'yuhyi al-maw'udah' doesn't mean he raises them from the dead. What is what is she referring to? He would stop the men from burying their daughters alive. With no guidance from the Quran, no, 'Wa idhal maw'udatu su'ilat bi ayyi dhanbin qutilat?' When the young girl asks that was buried alive, asks for what crime was I killed? Zayd abhorred this practice, and he didn't just say, 'This is not the way of Ibrahim.' Zayd would actually go and this is powerful language. 'Wa kana yuhyi al-maw'udah.' Asma says, 'He would give life to them.' Because it's like he was saving their lives, because otherwise you would have all of these girls that would be killed. So, what she what she says is that Zayd used to go out. There was a particular area in Mecca. And I've visited that area, subhan Allah, where they where they actually buried the girls alive. They would they put out ditches, and they would bury the girls alive. And this is what Allah talks about in the Quran, 'Wa idhabushshira ahaduhum bil untha.' That when they were given the glad tidings of of a girl, that they would hang their heads in shame, and and and sadness. And they would try to hide from the people, because they saw a girl as poverty. They saw a girl as shame. That's the level that these people had reached. And so they would take their young girls in the middle of the night and they would bury them alive. Subhan Allah, think about how nasty that crime is. And Zayd knowing that, was disgusted by it. So, Zayd would go out at the time in which they would take their girls out to bury them. And this is what he would say to them. 'Yaqulu lir-rajuli idha arada an yaqtula ibnatahu.' He would say to the person as they were taking their girls to bury them alive, he would say, 'La taqtulha. Inni akfika mu'nataha.' He says, 'Don't kill her. I will take care of her, and I'll take care of all of her expenses.' So, Zayd would take the young girl. He would spend on the girl, he would, he would raise the girl. And then, once this is subhan Allah, very, you know, this shows you the type of character the man has. Once she she she grew up and she became older, he would go back to the parents and he would say, 'In shi'ta, dafa'tuha ilayka.' Look, now if you want, I can I can return her back to you. Or, 'wa in shi'ta, kafaytuka mu'nataha.' If you want, I'll take care of marrying her off as well. So, the man was raising all these young abandoned girls in Mecca. And then when they reached an age, he would marry, he would act as their wali. He would act as their guardian. He would find them the right suitor, and then he would marry them off. Subhan Allah, like where does that come from? Where is that fitrah from? How's the guy making sujud, saving young girls from being uh uh buried alive? And subhan Allah, even, it's it's narrated about him, uh he never committed adultery and he never drank alcohol. And in fact he has a saying. He said, 'Iyyakum wa zina, fa innahu yurithul faqr.' He said, 'Beware of committing adultery because it bears poverty in your life.' So he even would say that I'm I'm he's opposed to he's opposed to zina, he's opposed to adultery and fornication. He's opposed to alcohol. So basically, I mean he's living this life in accordance with the religion that would come after him. And that was the sincerity of his pursuit of the way of Ibrahim. Now, he travels the world to try to find guidance. Okay? He's on the way of Ibrahim. He says, 'I want the way of Abraham.' Again, he would adopt from Christianity whatever he felt matched up to the way of Abraham. He'd adopt from Judaism, whatever he felt matched up to the way of Abraham, but he says, 'I am on the way of Ibrahim.' And him and Warqa went to Ash-Sham together. So, Ash-Sham is Greater Syria. Uh Syria, Lebanon, Palestine, Jordan. He goes there with Warqa. Warqa of course, immerses himself in in in the literature of of the Old Testament, and the New Testament, and in the injil, the gospel, and the Torah. Warqa immerses himself. He learns Hebrew. He gets very deep into this and this sort of becomes his life to the point that Warqa becomes a priest. Okay? Warqa would become a priest. Uh Zayd on the other hand, uh continues to travel. Is never really satisfied with the answers that he's getting. And he doesn't have the support of his family. So his uncle tortures him, al-Khattab and says, 'Don't come around. If you come around, then you'll be beaten.' And he actually tells people to beat him if they see him entering into Mecca again. And his wife would would become stressed anytime he would say, 'I'm going to Ash-Sham.' Because while the people went out to Ash-Sham for trade, Zayd would go out to learn more and to try to to try to answer these questions that were nagging at him about revelation and about the oneness of God and Ibrahim alayhi salam. So, his wife is trying to stop him from leaving. His uncle's saying, 'Don't come back.' And he's torn and he's going around. And, um, he goes to two places that are very that are noteworthy. He goes to Mosul, which if you remember in Iraq, the story of Salman al-Farisi. Salman also went to Mosul in Iraq. So he went to Mosul to study there Christianity in Mosul. And then he went to Ash-Sham. And when he went to Ash-Sham, he did what Salman did. He said, 'Take me to the most knowledgeable Rahib.' I want the most knowledgeable scholar amongst you. So, they take him to the most knowledgeable scholar amongst you. And after Zayd has argued with rabbis and priests about religion, he comes to this man and he tells this man what he's looking for and what he wants. And this Rahib says to Zayd, he says that the one that you're looking for is due to come out from the land that you left. Go back to Mecca. Go back to where you come from. And this Nabi, this Prophet, is there is is going to be sent now. And subhan Allah, he tells him what was told to Salman by the last, the last part of the journey of Salman was back in Ash-Sham, and the scholar told him, no one's on milat Ibrahim anymore. But go back to, or he told him, 'Go to this land,' and he gave him the description, and he said that there's a Prophet that will soon come out. So, Zayd, this Rahib tells him, 'Listen, the one that you're waiting for or the the Prophet that you're waiting for is due to come out from the very same land.' So, Zayd gets excited. He turns back towards Mecca. He has no idea that that young man Muhammad, who he used to call, 'ibn akhi,' my cousin, um, you know, and and saw such noble, he had no idea that that was going to be the one that was going to be the Prophet or the Messenger. But he's making his way back uh to Mecca so that he can await for this Prophet. On his way back, he is uh captured by highway robbers. They steal everything he has, and he's so close. He's in a land called Balqa, very close to Mecca. Very close. So he's made it out of Ash-Sham. He's getting so close, and he's captured. They steal everything that he has. And after they steal everything that he has, they decide to kill him and cast his body to the side. Subhan Allah, think of all this. And Zayd was around the age of eighty-five years old at this time. So you've spent your whole life on the way of Ibrahim alayhi salam, trying to find the way of Ibrahim alayhi salam. You're told finally in the same land where you were the lone voice defending monotheism, that the Prophet is coming out there. And then you're going back there, and now you're you're about to be killed. While Zayd was about to be killed, he made this beautiful dua. Made this supplication as as he was, you know, about to be uh killed. He said, 'Allahumma in kunta haramtani min suhbati nabiyyika fala tahrimha min ibn Sa'id.' He said, 'O Allah, if You have forbidden me from the companionship of Your Prophet, then do not forbid that companionship from my son Said.'
[28:19]So, Said, he makes dua for him. Atikah. And subhan Allah, you know, Zayd was saving other people's daughters, right? Atikah bint Zayd would go on to become the wife of five shuhada. Sounds crazy, right? And not just any shuhada. First she was married to Zayd ibn al-Khattab. Then after Zayd ibn al-Khattab, she was married to Abdullah ibn Abu Bakr, the son of Abu Bakr as-Siddiq. Then after Abdullah died, Umar ibn al-Khattab married her. Then after Umar died, az-Zubayr ibn al-Awwam married her. And then after she outlived az-Zubayr, after az-Zubayr died, al-Hasan ibn Ali married her. The same woman married Zayd ibn al-Khattab, the son of Abu Bakr, Umar himself, az-Zubayr, and the son of Ali, al-Hasan ibn Ali. The same woman, and subhan Allah, she never had children from all five of them. So, subhan Allah, the same woman would live long enough to marry five of the greatest men that would be that would be martyred. So, these were all shuhada at some point. And each time, subhan Allah, actually she died before al-Hasan radiallahu anhu wa an abi. So, Zayd, you know, if he was one of the the the the people of Mecca, he would have went and buried this girl. But look what his kids become. Said ibn Zayd, one of the first people to accept the Prophet. So, his dua was answered, that he would be at the service of the Prophet. Said is one of the first people to accept the Prophet. So, you know, in these moments, he makes dua, and he asks Allah that Said has the service of that he's able to serve the Prophet, the way that he would not be able to serve the Prophet.
[30:19]Said, subhan Allah, as as Allah's qadar would have it, Said would marry Fatimah, the sister of Umar. You remember that story of Umar ibn al-Khattab going to his sister's house and beating the the the husband of his sister. That was Said ibn Zayd. So just like al-Khattab beat Zayd for his tawhid, Umar would beat Said for his tawhid, the son, for his monotheism. But of course, that story instead ends with Umar himself becoming a Muslim.
[30:55]And uh, insha Allah, you know, we will continue next week inshallah with the story of Warqa, which I'm which I'm really looking forward to, because it's another one of those fascinating stories. And you can see the makings of that society.
[31:11]Those sparks of tawhid, those sparks of monotheism that exists before the Prophet in that Meccan society. And also the fact that the tawhid of Ibrahim alayhi salam comes with far more implications than merely worshipping Allah. Zayd was guided to protect the young girls that were being buried alive, guided away from zina and khamar, guided away from adultery and from uh intoxication, guided to all of these good things in a natural way. And that is the way of Ibrahim alayhi salam, not merely the worship of Allah, but the honoring of Allah subhan Allah with everything else.
