Auto-generated transcript:I seek refuge in Allah from the accursed Satan.
In the name of Allah, the Gracious, the Merciful.
Indeed, Allah and His angels send their blessings upon the Prophet.
O you who believe, send your blessings upon him and give him your blessings.
O Allah, send your blessings upon our Master Muhammad and his family.
As you sent your blessings upon Ibrahim and his family.
You are the Most Glorious.
O Allah, bless Muhammad and his family.
O Allah, send your blessings upon Ibrahim and his family.
You are the Most Glorious.
My brothers and sisters, we are on the series of lectures on the Seerah of Rasulullah Sallallahu Alaihi Wasallam.
With an idea of understanding how the Seerah can help us to be successful in this world and the next.
Now all of these, as I mentioned,
on the first day,
they represent changes that Rasulullah Sallallahu Alaihi Wasallam made.
Changes that were made in society as a result of Islam coming into people's lives.
If you think about that, if you take the Seerah itself,
and usually the way we discuss the Seerah is the Makkan period and the Madinan period.
You will see a very interesting thing.
One is,
you will see that the focus of Dawa in the two places was very different.
The focus of Dawa in the Makkan period was on the establishment of Tauhid.
There were no laws, interest was not haram, alcohol was not haram, and so on and so on.
Salah hadn't come down.
They were praying Tahajjud from the beginning,
but other than that there was no other,
the five Salawat were not there,
Ramadan was not, had not been made for,
Hajj was not there, and so on and so forth.
The focus of the entire Makkan period,
almost the entire Makkan period,
not entirely, but almost entirely,
was on the establishment of Tauhid.
The establishment of the oneness of Allah Subhanahu wa ta'ala Jalla Jaladhu,
and the supremacy of the commands of Allah Subhanahu wa ta'ala
over everyone and everything else.
This was the focus of the
Makkan period.
Makkan period of Dawa, so I call this the theological Dawa.
And the opposition to that also came
from a theological perspective.
People say, religion of our forefathers,
this is how we found them, and so forth,
and now you are bringing a new thing and so on.
But there was also an underlying thing in this,
an underlying flavor, an underlying platform,
which the people of Makkah,
the Moshiikin of Makkah,
they understood that, they recognized that.
And that was, what happens when I accept Allah Subhanahu wa ta'ala
as the supreme commander in my life.
So it is not just a matter of intellectually saying,
there is no unworthy of worship except Allah,
La ilaha illallah.
It is the consequence of La ilaha illallah.
What is the meaning of La ilaha illallah?
What happens when I say La ilaha illallah?
Meaning when I accept that, as this is the truth,
that there is no unworthy of worship except Allah,
what does that happen?
And believe me, they were not saying, I will get Jannah.
No.
They were looking at what will happen to me in my life here.
How will my life in this world change?
It's a strange thing.
We have been Muslims, most of us here in this room,
have been Muslims for God knows generations,
a thousand years maybe, and more.
But that hasn't dropped, the penny hasn't dropped in our brains.
But the Makkahans, the Bushrikin of Makkah,
they understood that in one second.
And that is the reason why they opposed Rasulullah
so vehemently.
Because they recognize, what is this thing?
It's not simply saying, one God.
No, no, no.
If I accept that there is no unworthy of worship except Allah,
then I have to subjugate myself completely and totally to Allah.
There is no alternative.
If Allah is supreme, He is supreme.
If Allah is not supreme, then I am a Bushrik.
If you are saying, Allah is supreme,
but I am also supreme.
Allah has a will, I also have a will.
Khala, you have to go on.
Your Islam is zero, nullified.
La ilaha illallah means,
la yanfa wa la yadhurra illallah.
La razzaqa illallah.

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