اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله ، وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْرا
A few miscellaneous issues to close with, scattered around.
We'll starts with Bilal Ibn Rabah رضي الله عنه.
When the Khalifah(خليفه) Abu Bakr As-Siddique رضي الله عنه was recruiting fighters
and spreading them to Iraq and Ash-Sham(ألشَّام) to call the people to Islam and to fight in the path of Allahعَزَّوَجَلْ.
Bilal(بلال) was watching all of this and his heart was aching.
So he goes to the Khalifah(خليفه) and then he tells him: O, successor of Rasool Allah ﷺ,
If you have freed me, because you want me to be near you
and prevent me from doing what I would love to do, then I'm going to stay besides you.
But if the reason why you freed me, is for the sake of Allahعَزَّوَجَلْ alone,
and you're gonna allow me to make my own decisions
and choose what is better for me in this life and the afterlife,
then please allow me to go and fight Fee-Sabeel-Lillah(فِي سَبيل الله).
Abu Bakr As-Siddique رضي الله عنه, he freed Bilal(بلال) for the sake of Allah definitely.
But Abu Bakr As-Siddique رضي الله عنه loved Bilal(بلال),
and he wanted them to be next to him and he wanted them to be with him, they were very close.
Abu Bakr As-Siddique رضي الله عنه said: No! I have freed you for the sake of Allahعَزَّوَجَلْ.
And I'll read exactly what the response of Abu Bakr(ابوبكر) was. He said:
اَمَّا إذَا كان هَواك في الجهاد فلم أكن لآمُركَ بِالْمَقام
إنَّمَا كُنْت أُرِيْدُ كَ لِى لْآذانِ وإنِّي لَأجِدُوْلِي فِراقِكَ وحشَ يا بلال فما بُدَّ مِنَ التَفَرقْ
فُرقَتًا ذالك بعدها أبَدًا حتىَّ يَومُ البَعث
فعمل عمَلًا صالحًا يا بلال يكون ذادك من الدنيا ويزكِّركَ الله به ما حييت
يَحسن لك به الثواب إذَ التوفيت
Abu Bakr As-Siddique رضي الله عنه said;
If your heart is attached to Jihad(جهاد), that's what you want to do.
Then I'm not going to prevent you from doing that.
But the reason why, I wanted you to stay.?
Is to make Adhan(آذَان) and because I will miss you.
However, no doubt one day we will be separated.
And it will be a permanent separation and we'll only meet on the Day of Judgment, again.
So if we must part and go, our different ways.
Then O Bilal(بلال) I advise you to do good deeds, it will be
ذادك من الدنيا
It will be your food in this world, and Allahعَزَّوَجَلْ will record it, for you.
So Bilal رضي الله عنه said:
جزاك الله من وليٌ النِعمة وَأخٌى فِي الإسلام خَيْرَا
May Allah reward you for your favors on me.
And then he went out with Saeed Bin Aamir(سعيد بن عامر) to join the armies in Ash-Sham(ألشَّام).
Abu Bakr As-Siddique رضي الله عنه wanted Bilal(بلال) to stay with him in Madina to make Adhan(آذَان).
But Bilal رضي الله عنه did not want to make Adhan(آذَان) for anyone after Rasool Allah ﷺ.
After Rasool Allah ﷺ passed away,
Bilal رضي الله عنه did not want to make Adhan(آذَان) for another Imam(اِمَام).
He was the Muazzin(مؤذن) of Rasool Allah ﷺ
and he wanted to remain the Muazzin(مؤذن) of Rasool Allah ﷺ
and not to be the Muazzin(مؤذن) of anyone after him.
And he made his request to Abu Bakr As-Siddique(أبوبكرالصديق)
and Abu Bakr(ابوبكر) said: If that's what you want to do, then you're free to leave
Bilal Ibn Rabah(بلال إبن رباح) left and he never came back to see Abu Bakr As-Siddique رضي الله عنه
because Abu Bakr As-Siddique(أبوبكرالصديق) passed away, shortly after that.
Another incident, the recruits for Jihad(جهاد) from the South, would come into Madina and they would gather there,
"ثُمَّ يَعقد الراياة"
And then he would appoint them to their specific armies and give them their banners.
So the meeting place, the congregating place was Madina.
So you'd have all of these tribesmen coming into Madina
and their character was different than the people of Madina. See!
The Sahabah رضي الله عنهم, who spend time with Rasool Allah ﷺ, you could see it in their manners
their conduct, their behavior is different,
Rasool Allah ﷺ changed their life
and the longer a person would spend with Rasool Allah ﷺ,
the more different the character would become.
But now these recruits are new Muslims.
Some of them became Muslim during the time of Rasool Allah ﷺ
but many of them have only met Rasool Allah ﷺ very briefly.
See we have this, there are a lot of misnomers that we have about our Islamic history.
And we think that the early Fatoohaat(فتوحات) were all done by the Sahabah(صحابه).
And that's not correct.
I mean, when you look at the number of Sahabah(صحابه) that spent the most time with Rasool Allah ﷺ,
they are Muhajireen(مهاجرين) who were from Makkah.
How many Muhajireen(مهاجرين) do you think, they were.?
The Muslims who embraced Islam in Makkah?
The foundation of Islam, the ones that Rasool Allah ﷺ spent the most time with,
How many were they?
A little over 100! That's all.
Al-Muhajiroon(ألمهاجرون) are a little over a 100.
We're not talking in 1000s but each one of them is equal to an Ummah(امة).
Al-Ansaar(اَلْاَنْصَار) were more Al-Ansaar(اَلْاَنْصَار) were a few 100.
The Sahabah(صحابه) who were with Rasool Allah ﷺ in Baiyah Tur-Ridhwan(بَيْعة الرضوان) were 1400.
The ones, who attended Hajj(حَجْ) with Rasool Allah ﷺ were 90,000
and the number of Sahabah(صحابه) who prayed Janazah(جنازة) on Rasool Allah ﷺ was 124,000.
Now our scholars consider us a Sahabi(صحابي) to be anyone, who saw Rasool Allah ﷺ as a Muslim.
Anybody who saw Rasool Allah ﷺ as a Muslim is a Sahabi(صحابي).
So all what is needed to qualify as a Sahabi(صحابي)
is to get a glimpse of Rasool Allah ﷺ when you are a Muslim.
Because for example, if a Mushrik(مشرك) sees Rasool Allah ﷺ
and then they become Muslim later, what are they considered?
But anyway, the view is that as long as you saw Rasool Allah ﷺ, even as a child,
you are a Sahabi(صحابي).
So many of these Sahabah(صحابه) didn't really spend a lot of time with Rasool Allah ﷺ.
So the 90,000, who are in Hajja-Tul-Widah(حجة الوداع),
they just met him for Hajj(حَجْ) and then they left, everybody went back to their home.
So it was the people who are in Madina
that were affected by the way of Rasool Allah ﷺ the most.
So these new recruits were coming into Madina.
Some of them were rude, some of them were harsh.
So there were some problems going on in Madina and
the Sahabah رضي الله عنهم were being patient and they were taking this.
Abu Bakr As-Siddique رضي الله عنه was sensing the discomfort of the Sahabah(صحابه),
I mean the Sahabah رضي الله عنهم are seeing all of these people coming to Madina with different behavior,
some of them are unruly, and they haven't gone through the Tarbiah(تربيعة) yet.
So Abu Bakr As-Siddique رضي الله عنه, he gathers all of the Sahabah(صحابه).
And he goes on the Mimber(ممبر) and he says,
نشهدتك الله هم راعًى مسلمًا سمع نشتي لما كفى عنها ها أولآ الأقوم
ومن راعى لي عليه حقَا فليحتمل ضرب السنتهم
وعجلتًا يكرحوها منهم ما يبلغ ذالك الحد
Abu Bakr As-Siddique رضي الله عنه said: I ask you, in the name of Allah to be patient with these people.
And if their tongues are sharp, not to respond back to them.
And if they abuse any one of you, be patient and don't respond back
as long as what they have done doesn't reach to the level of a Hadd(حدّ), a crime
that is punishable in Shariah(شريعة).
Overlook their mistakes. And then he said:
فَاِنَّ الله مُهلكٌ بها أولآء أعداعُنَا جُموع هراقل والروم وَإنَّمَا هُم إخوانكم
فان كانت منهم عجلا على أحدٍ مِنكم فليحتمل ذالك
ألم يكن ذالك أستغفر في الرايع خيرًا في المعادي من أن ينتصر منهم
Abu Bakr As-Siddique رضي الله عنه because these are the men,
whom Allahعَزَّوَجَلْ will use to destroy Heraclius and the Romans.
So isn't it appropriate for us to be patient and overlook their mistakes?
So the Muslim said: Yes,
بلى، قال فانهم اخوانكم في الديني وانصاركم على أعداء ولهم عليكم حقٌ فحتمل ذالك منهم ثم نزل من الممبر
The Muslim said: Yes!
Abu Bakr As-Siddique(أبوبكرالصديق) said: These are your brothers in religion
and they are your supporters against your enemies and you have some duties towards them
so be patient with them.
Abu Bakr As-Siddique رضي الله عنه you can see the wisdom behind this.
These are people who didn't go for Tarbiah(تربيعة) yet,
but they are going to be the foundation of the Muslim armies.
The number of the Sahabah(صحابه), as I told you is very few it's very small in number
they are going to fill all of the leadership positions.
But the foot soldiers are all going to be from these recruits
and they haven't been through the Tarbiah(تربيعة) yet.
However, since they are going to be participating in the Daroat Sanamil Islam(دروعة سنامل اسلام),
the highest thing in Islam, which is fighting Fee-Sabeel-Lillah(فِي سَبيل الله عزَّوَجل),
therefore, we should overlook their flaws and mistakes.
And this is a Naseeha(نَصيحة) that holds true all the time.
If someone is practicing a very noble deed in Islam and they make some mistakes,
but they are benefiting the Ummah(امة) greatly.
Then one needs to be forgiving with such a person, or people.
Now, especially in the context of War,
soldiers after fighting for a very long time tend to develop some negative attributes.
The hearts could become harsh, a soldier could turn ruthless after a while
and that is something that goes along with fighting,
it is something that happens if a person spends a lot of time in that area.
And many of these recruits were tribal warriors.
I mean, it's not like they just this is the first time they're going to be fight.
I mean, they've been fighting for all of their life.
And these are the people, who tend to respond first to the call of Jihad(جهاد).
So when Abu Bakr As-Siddique رضي الله عنه was asking for recruits to come from Yemen?
I mean, who would you expect to come?
The strong man, the fighters would show up while the soft ones, would stay behind.
And the soft ones that tend to be better on the manners side are not going to show up for this.
You're going to have the warriors, who will come and respond to the call of fighting Fee-Sabeel-Lillah(فِي سَبيل الله).
So they tended to have a very harsh character that the Sahabah رضي الله عنهم did not like.
I mean the Sahabah رضي الله عنهم represented the perfection.
I mean, they weren't strong in one area and weak in another.
They had the ability to combine between both having Rahma(رحمة) with the believers
and being harsh against the enemies of Allahعَزَّوَجَلْ.
They represented the perfection in that
but now we had all of these new recruits coming into Madina.
So Abu Bakr As-Siddique رضي الله عنه is saying: Don't turn them away.!
Don't be strict with them!
Loosen the rules a little bit!
Why? Because we have a greater cause.
Because these are the ones, who will break down
the obstacles of Da'wah(دعوة) in the Roman Empire.
It will be because of them, that Islam will spread to other people.
Give them time! Give them a chance, to mix with you to learn from you and they will change.
Because by accompanying the Sahabah رضي الله عنهم in their armies,
the characters would be modified and those unruly personalities would be tamed.
Therefore, we can also learn from this, is that
with the brothers who are fighting, Fee-Sabeel-Lillah(فِي سَبيل الله),
one should protect their honor and one should defend them,
and one should make Dua(دُعَا) for them
and when they make mistakes,
we ask Allahعَزَّوَجَلْ to forgive them and to show them the straight path
because nobody is perfect.
And we should apply the same rule that Abu Bakr As-Siddique رضي الله عنه is applying here.
We shouldn't be very critical of them.
Some additional incidents that happened with Abu Bakr As-Siddique رضي الله عنه.
He once went in Madina to visit a seminary, Jewish seminary,
Madrasa(مدرسة) of Al-Yahood(أليهود) where they would teach their students a Taurah(توراة).
He went there for Da'wah(دعوة).
So Abu Bakr As-Siddique رضي الله عنه he goes in, to the Madrasa(مدرسة) or seminary,
and there were some Rabbis in there, one of them, his name is Fanhaas(فنحاص).
So Abu Bakr As-Siddique رضي الله عنه, he walks in and he says:
ويحك! اتَّق الله، وأسلم، فوالله إنك تعلم: أنَّ محمداً لرسول الله
قد جاءكم بالحقِّ من عنده، تجدونه مكتوباً عندكم في التَّوراة، والإنجيل
Abu Bakr As-Siddique رضي الله عنه, he told Fanhaas(فنحاص), he said;
Woe to you fear Allah and become a Muslim.
Because you know, that Muhammadﷺ is the messenger of Allah.
And he came with the truth from Allahعَزَّوَجَلْ, and you find it in the Torah(توراة) and in the Gospel.
Fanhaas(فنحاص), he responded by saying, In the name of Allah O Abu Bakr(ابوبكر),
we do not need Allah, but Allah needs us and we do not pray to Allah but He prays to us,
and we are rich and He is poor.
And if Allah was rich, He would not ask us to give money in charity as your Prophet claims.
He tells you not to pay Riba(ربا) and then He gives it to us.
If Allahعَزَّوَجَلْ was rich, He would not give us Riba(ربا).
Fanhaas(فنحاص) was being sarcastic, he's saying;
Muhammadﷺ is asking you to give charity, which is an indication that your God is poor.
Abu Bakr As-Siddique رضي الله عنه, he became angry obviously.
So he started beating the face of Fanhaas(فنحاص),
فضرب وجه فنحاص ضرباً شديداً
He was hitting him in his face, until he injured him so then
Abu Bakr As-Siddique رضي الله عنه after he beat him up. He said:
In the name of Allah if it wasn't because we have a treaty, I would have killed you.
So Fanhaas(فنحاص), he went to Muhammadﷺ to complain.
And he said to Rasool Allah ﷺ, Look at what your friend has done to me.
So Rasool Allah ﷺ asked Abu Bakr(ابوبكر),
ما حملك على ما صنعت؟
O Abu Bakr(ابوبكر) why did you do, what you did?
Abu Bakr As-Siddique رضي الله عنه said;
The enemy of Allah has said something great,
he claims that Allah is poor and that they are rich.
And when he said that I became very angry and that's why I beat him up.
Fanhaas(فنحاص), he lied and he didn't admit that he made that statement. And he said:
"ما قلت ذلك"
I did not say that.
So Fanhaas(فنحاص), he lied.
So Qur'an, the Ayah(آية) of Qur'an came down in Surat-Al Imran(سورة ألعمران) Allahعَزَّوَجَلْ says in verse 181.
لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ
سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ۝
Allah has certainly heard the statement of those Jews, who said;
Indeed Allah is poor, while we are rich, we will record what they said
and their killing of the prophets without right
and will say taste the punishment of the burning fire.
So the Qur'an came to agree with what Abu Bakr As-Siddique رضي الله عنه said about the man.
So, I mean, in Da'wah(دعوة), the Sahabah رضي الله عنهم would sometimes get into conflicts,
I mean a lot of these incidents would happen in Makkah and
a few of these incidents also happened in Madina.
I mean, they would give our politely but they would not accept any abuse, or Sabk(سبك) of Allahعَزَّوَجَلْ,
they would not accept such statements against Allahعَزَّوَجَلْ or Muhammadﷺ.
Abu Bakr As-Siddique رضي الله عنه had great fear from Allahعَزَّوَجَلْ in terms of the Khauf(خوف).
Muhammad Ibn Sireen(محمدإبن سيرين) he's one of the Taba'een(تابعين), he says:
لم يكن احد أحي بما يعلم بعد النبي صلى الله عليه وسلم من ابي بكر
There was no one who had more fear after Rasool Allah ﷺ than Abu Bakr(ابوبكر).
So Abu Bakr As-Siddique رضي الله عنه in terms of Khashiyah(خشية) of Allahعَزَّوَجَلْ, fear of Allah
and by the way, fear of Allah is the fruit of knowledge.
Allahعَزَّوَجَلْ says;
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
The ones, who fear Allah are who? The scholars,
therefore, knowledge should lead the person to having fear of Allahعَزَّوَجَلْ.
If a person is knowledgeable and they do not fear Allahعَزَّوَجَلْ,
then they have not benefited from their knowledge.
So fear of Allah is the fruit of knowledge.
So when Imam Ahmad Ibn Hanbal(إمام أحمد إبن حنبل) heard someone speak about one of the contemporaries, of his.
He said;
He doesn't have any Ilm(علم), he's an ignorant man.
Imam Ahmad Ibn Hanbal(إمام أحمد إبن حنبل) said: He has the fruit of knowledge,
خشيت الله عزَّوَجل
Meaning, Yes, the man doesn't have a lot of knowledge
but he has the fruit of knowledge, which is the fear of Allah.
So he already has the result of knowledge and that is the fear of Allah Ta'la(تعالى).
So Abu Bakr As-Siddique رضي الله عنه has so much fear of Allah, that he would sometimes say,
والله لودت أنِّيْ كنت هذه شَجَرَةٌ تُؤْكَلُ و تُعْضَدُ
I wish that I was this tree, it is eaten and cut down.
Sometimes he would wish that he would be a tree
that is cut down and eaten and that's the end of it.
So there is no reckoning on the day of judgment for it.
And that is because of his fear of Allahعَزَّوَجَلْ, he used to fear Allahعَزَّوَجَلْ so much,
even though he was at that high status.
In terms of Eeman(ايمان), he had the greatest Eeman(ايمان) of the Ummah(امة),
one of the Sahabah رضي الله عنهم, he saw a dream.
So Rasool Allah ﷺ said;
هل راة أحدكم منكم رُؤْيَا
Did anyone of you see a dream? So this man said: Yes!
O Messenger of Allah, I did see a dream.
I saw that there was a scale that came down from the sky.
And then you were placed on one side of the scale,
and Abu Bakr(ابوبكر) was placed on the other side of the scale.
So you were heavier than Abu Bakr(ابوبكر).
And then Abu Bakr(ابوبكر) was placed on one side and Umar(عُمَر) on the other
and Abu Bakr(ابوبكر) was heavier than Umar(عُمَر)
and then Umar(عُمَر) was placed on one side and Uthman(عثمان) was placed on the other
and Umar Ibn Al-Khattab(عمرابن الخطاب) was heavier than Uthman(عثمان).
When Rasool Allah ﷺ heard that dream, he didn't like it. And he said:
خلافة النبوة ثم يؤتي الله الملك من يشاء
It will be Khilafah(خِلَافَه) on the path of Prophethood and then it will be kingdom
because Rasool Allah ﷺ interpreted the dream to mean
that the time of Khilafah(خِلَافَه) after him will be short
and then after that, it will turn into kingdom.
So it's first Rasool Allah ﷺ, and then Abu Bakr(ابوبكر) and then Umar(عُمَر) and then Uthman(عثمان).
And then by the time Ali(علي) becomes Khalifah(خليفه), the Fitten(فتن) would have started.
His Eeman(ايمان) there's another Hadith(حديث) and this Hadith(حديث) is in Bukhari(بخاريْ),
Rasool Allah ﷺ, after Salat-Ul-Fajr(صلاة الفجر), he would talk to the Sahabah رضي الله عنهم,
like conversation you know, they will talk about dreams, he would give them reminders
they would discuss in one narration it says, that the Sahabah(صحابه) would joke.
And Rasool Allah ﷺ would be sitting quiet but he would smile.
So, one day Rasool Allah ﷺ turns around after the Salah(صلاة) and he says:
بيْنَا رَجُلٌ يَسُوقُ بَقَرَةً قد حمل عليها ، فالْتَفَتَت إليه البقرةُ، فقالَت: إنِّي لم أخْلَقْ لِهَذا ولكن خُلُقتُ لِلْحَرْثِ
Rasool Allah ﷺ said: One day a man was with his cow, so he mounted his cow.
So the cow told him: I was not created for this, I was created for tilling the land.
So the Sahabah رضي الله عنهم said;
سُبحانَ اللهِ! بَقرةٌ تَتَكلَّمُ،
Glory be to Allah, a cow is speaking.
So this is what turned the attention of the Sahabah رضي الله عنهم, How can a cow speak?
What did the Rasool Allah ﷺ say?
Rasool Allah ﷺ said;
فإنِّي أُومِنُ بهذا أنَا، وأَبُو بَكْرٍ، وعُمَرُ
I believe in this and so does Abu Bakr(ابوبكر) and Umar(عُمَر) and then Rasool Allah ﷺ said;
And one day a wolf took away a goat from a shepherd.
So the shepherd pursued the wolf, until he released his goat from him.
So the wolf turns around and says;
هذا اسْتَنْقَذْتَهَا مِنِّي، فمَن لَهَا يَومَ السَّبُعِ، يَومَ لا رَاعِيَ لَهَا غيرِي؟
You were able to release this goat from me
but what will you do in the day of the beasts when the sheep will have no shepherd but me.?
So the wolf is saying a time will come when the goats and the sheep
will have no shepherd around but us, the wolves.
So the Sahabah(صحابه) again said;
سُبْحَانَ اللَّهِ! ذِئْبٌ يَتَكَلَّمُ،
Glory to Allah, a wolf is speaking. Rasool Allah ﷺ said;
فإنِّي أُومِنُ بهذا أنَا، وأَبُو بَكْرٍ، وعُمَرُ
I believe in this, me, Abu Bakr(ابوبكر) and Umar(عُمَر).
Abu Hurayrah(أبوهريرة) who's narrating the Hadith(حديث), he said:
"وما هُما ثَمَّ"
And Abu Bakr(ابوبكر) and Umar(عُمَر) weren't even present.
Abu Bakr(ابوبكر) and Umar(عُمَر) weren't present
nevertheless Rasool Allah ﷺ is saying that me and Abu Bakr(ابوبكر) and Umar(عُمَر) believe in this.
So Rasool Allah ﷺ is telling the Sahabah(صحابه)
that Abu Bakr(ابوبكر) and Umar(عُمَر) believe in everything that I say even if they don't know it.
Even if they're not present, they still have in belief everything that I say.
So their Eeman(ايمان) is so high,
they don't even need evidences for what I say they believe in it.
And this is a very important attribute for Al-Mo'min(ألمؤمن).
Allahعَزَّوَجَلْ describes Al-Muttaqeen(ألمتقين)
and the first quality Allah gives to Al-Muttaqeen(ألمتقين) in Surat-Ul-Baqarah(سورة البقرة) is what?
الم۝ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ۝الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ
Al-Muttaqeen(ألمتقين), the first quality they believe in the unseen.
So, the element of belief is very important
that you believe in whatever Allahعَزَّوَجَلْ says and whatever Muhammadﷺ says or does.
You know, it doesn't have to be verified through an empirical experiment.
It doesn't have to be confirmed by other people around you, whom you respect.
Because why am I saying this, in this context?
Sometimes our environment enforces upon us certain concepts,
the media, the people around us, we might hear it even from scholars.
So we take these things for granted.
So then when we find that a Hadith(حديث) or an Ayah(آية) contradicts
this concept that we have in our mind,
we don't go with the literal meaning of the Hadith(حديث).
No we change the meaning to confirm with our concept and that's not the right way.
The right way is,
if the Ayah(آية) or the Hadith(حديث) presents a concept in a certain way you adopt it, even if it is against
what the environment around you is telling you.
And I think that by going through the story of Abu Bakr(ابوبكر),
you would find that many of the concepts that you have
or people around you have turned out to be misnomers.
I mean, when you look at the understanding that the Sahabah رضي الله عنهم had,
in terms of Da'wah(دعوة), in terms of war, in terms of the role of Khalifah(خليفه),
in terms of the priority of Muslims
it is quite different than what is the accepted norm in our time.
And the Sahabah رضي الله عنهم according to what we have went through have done things
that are unacceptable according to modern concepts.
So which are you going to adopt?
And that's why we find that there's a lot of missed interpretation of Ayaat(آيات) and Ahadith(احاديث) going on.
Why?
The sole purpose of that is to make it conform with the acceptable norms of the day
and thus not the right way to go about it.
The right thing is what Rasool Allah ﷺ and the Sahabah(صحابه) did,
that was the right way, and the only right way.
Abu Bakr As-Siddique رضي الله عنه he has the greatest Eeman(ايمان) of this Ummah(امة).
لشيءٍ وكرة في قلبه
There was something that was mentioned in one narration
Abu Bakr(ابوبكر) is special because of something that's settled in his heart.
Abu Bakr As-Siddique رضي الله عنه was the most beloved to Rasool Ullah صلوات الله والسلام عليه.
Amr Bin Al-Aas رضي الله عنه, he said: I went to Rasool Allah ﷺ and I asked him
this Hadith(حديث) is in Bukhari(بخاريْ).
He says: I asked Rasool Allah ﷺ who's the most beloved person to you?
So Rasool Allah ﷺ said: Ayesha(عائشه), my wife.
Ayesha(عائشه), she is the most beloved person to me, he used to love her so much.
Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص), he said: What about from amongst the men?
Rasool Allah ﷺ said: Her father.
So out of the women, it's Ayesha(عائشه), out of the men her father, such a blessed family.
The family of Abu Bakr As-Siddique رضي الله عنه.
In another Hadith(حديث) Rasool Allah ﷺ says: And this Hadith(حديث) is in Bukhari(بخاريْ).
Rasool Allah ﷺ says;
Whoever is a person of Salah(صلاة) will be invited from the gate of Salah(صلاة) in Jannah(جنة).
And whoever is a person of fasting will be invited from the gate of Ar-Rayyan(ألريان),
which is for the ones, who fast and whoever was from the people of Jihad(جهاد)
will be called from the gate of Jihad(جهاد),
and whoever is from the people of Sadaqah(صدقه) will be called from the gate of Sadaqah(صدقه).
What did Abu Bakr(ابوبكر) asked?
He said: Well, there'll be somebody who's invited from all of these gates.
So the aspiration of Abu Bakr(ابوبكر) was not just to get through from one gate, but
he was looking at getting an invitation from each of the eight gates of Jannah(جنة).
Rasool Allah ﷺ said: Yes! And you are one of them.
So Abu Bakr(ابوبكر) is going to be one of the exclusive group,
who will be invited from every gate of Jannah(جنة).
See you can imagine the gatekeepers of Jannah(جنة), who are the gatekeepers Jannah(جنة)? Malaikah(ملائكه)!
And every one of them is trying to convince Abu Bakr(ابوبكر) to enter from his gate,
and they're all competing to get his attention
and to get the honor of having him go through their gate.
So the gatekeepers of Jihad(جهاد) come from here, the gatekeepers of Sadaqah(صدقه),
the gatekeepers of Sayyam(صيام), the gatekeepers of Salah(صلاة),
they're all trying to pull Abu Bakr(ابوبكر) and convince him to go in from their gate.
So Allah Alam(الله أعلم), which gate Abu Bakr As-Siddique رضي الله عنه will choose.
The knowledge of Abu Bakr As-Siddique رضي الله عنه. Ibn Taymiyah(اِبْنِ تَيْمِيَّه) says;
وقد أتَّفق أهل السنة على أنَّ أبا بكر أعلم ألأمة
It is the consensus of Ahlus Sunnah(أهل سنة), that Abu Bakr(ابوبكر) is the most knowledgeable of this Ummah(امة).
He is the most knowledgeable of this Ummah(امة) and that is because
of the long time exclusive time he has spent with Rasool Allah ﷺ.
You know, Abu Bakr As-Siddique رضي الله عنه is the only one,
who accompanied the Rasool Allah ﷺ in Al-Hijrah(ألهجرة), which was 11 days long.
So he had exclusive time with Muhammadﷺ, only the two of them.
Only Allah knows what conversation went between them during that time.
And then Abu Bakr As-Siddique رضي الله عنه was with Muhammadﷺ from the first day in Makkah.
So he spent the entire 13 years with him.
And then he would spend time alone with Rasool Allah ﷺ because Ayesha(عائشه) says
that he used to visit us every day once or twice.
So on a daily basis, he's meeting with Muhammadﷺ.
And then in Madina, it is reported that at night,
Abu Bakr As-Siddique(أبوبكرالصديق) would go to the house of Rasool Allah ﷺ,
يسفر عنده
He would spend time at night with Rasool Allah ﷺ alone.
No one else from among the Sahabah(صحابه) is joining them.
And this used to happen very frequently.
So throughout the Da'wah(دعوة) of Rasool Allah ﷺ for 23 years,
Abu Bakr As-Siddique رضي الله عنه was getting special time with Muhammadﷺ.
So, Abu Bakr(ابوبكر) therefore, has heard things from Rasool Allah ﷺ that no one else has heard,
and that makes him the most knowledgeable man in the Ummah(امة)
and you would find out that in many situations,
the Sahabah(صحابه) would end up going back to him, he was their Shaikh(شيخ).
He was the scholar of the Sahabah(صحابه).
So, in the death of Rasool Allah ﷺ it was Abu Bakr(ابوبكر),
who brought them back to the right course.
In terms of the burial place of Rasool Allah ﷺ where is he going to be buried?
It was Abu Bakr(ابوبكر) told them that Rasool Allah ﷺ should be buried in the place he died.
In terms of the inheritance
I mean, even Fatima(فاطمه), the daughter of Rasool Allah ﷺ did not know the rulings about it.
And it was Abu Bakr(ابوبكر), who said that Rasool Allah ﷺ said
that the Ambiyaa(أنبِيَاء) don't leave behind an inheritance.
So, you can see that Abu Bakr As-Siddique(أبوبكرالصديق), had more knowledge
than the direct family members of Rasool Allah ﷺ,
Fatima رضي الله عنها and Ali Ibn Abi Talib(علي ابن ابي طالب),
even Al-Abbas(العباس) was involved in that, in the Miraas(ميراث) of An-Nabi صلوات الله والسلام عليه.
In the issue of, "ألخلافة في قريش" It was Abu Bakr(ابوبكر), who went to the Ansaar(أنصار)
and told Saad Ibn Ubadah(سعدإبن عبادة) that me and you were present
when Rasool Allah ﷺ said that the leadership is among Quraish(قُرَيْشْ).
In the issue of the ones, who did not pay Zakah(زكوة).
All of the Sahabah(صحابه) the issue was not clear to them.
Whether we can fight them or not.
It was Abu Bakr As-Siddique(أبوبكرالصديق), who gave them the fatwa(فتوى) on this issue.
In the issue of sending out the army of Usama(أسامه), so you can find that he was their reference.
Abu Bakr As-Siddique(أبوبكرالصديق) also was very knowledgeable in interpreting dreams.
And the issue of dreams you know the Sahabah(صحابه) used to take it seriously.
I mean, we see dreams like we don't see that as a serious thing.
We see it as you know, unreliable and maybe a lot of our dreams are unreliable
because we are living in a time when there's not a lot of truth because for dreams to be true,
أصْدَقُكُم رُؤْيَا أصْدُقكُم حَديثًا
The truest dreams are going to be given to the truest among you, in their speech.
So if a person is very deceptive in their character, their dreams will also be deceptive.
But if a person is very straightforward and honest and truthful and trustworthy,
their dreams are going to be exactly like their character.
So the Sahabah رضي الله عنهم used to give weight to dreams
and they would talk about it and they would discuss it.
Rasool Allah ﷺ for example after Salat-Ul-Fajr(صلاةالفجر), like in the Hadith(حديث) that we just mentioned,
هل راة أحدكم منكم رُؤْيَا
He would ask the Sahabah(صحابه), did any one of you see a dream
and then he would interpret the dreams for them.
Abu Bakr As-Siddique رضي الله عنه also had the ability to interpret dreams,
once a dream was presented to Rasool Allah ﷺ.
One of the Sahabah(صحابه) said;
I have seen tonight in my dream, a cloud and dropping from the cloud was honey and butter.
سمن وعسل
And people were taking from this honey and butter.
Some were taking a lot and some were not.
And then a rope came down from the heavens.
And you O Messenger of Allah climbed that rope until you disappeared in the heaven.
And then a man after you came and he climbed
and then the rope was cut but then it was connected again.
Abu Bakr As-Siddique رضي الله عنه, he said: O Messenger of Allah! Allow me to interpret it.
So Abu Bakr As-Siddique(أبوبكرالصديق) as we mention before,
he would give Fatwa(فتوى) in the presence of Rasool Allah ﷺ
now he wants to interpret the dream in the in the presence of Rasool Ullah.
So, Rasool Allah ﷺ said:
"فأعْبُرَهَا"
Go ahead, interpret it.
Abu Bakr(ابوبكر) said;
"أمَّا الظُّلَّةُ فَالإِسْلَامُ"
The cloud represents Islam,
وأَمَّا الذي يَنْطُفُ مِنَ العَسَلِ والسَّمْنِ فَالقُرْآنُ
And the honey and butter that is coming down is Qur'an.
And then the people, who are taking a lot and the people who are not taking so much
is the benefit that the people are taking from Qur'an
some of them are learning a lot of Qur'an and benefiting from a lot,
while some others are taking less of a quantity of it.
So Qur'an is the honey and butter, it's the Barakah(بركة), it's the blessing.
And then the rope that you climbed,
means that you, O Messenger of Allah will be elevated in status
and then somebody will come after you and they will be elevated in status
and then somebody will come after that person and it will be elevated in the status.
So that was the interpretation of Abu Bakr(ابوبكر).
So Abu Bakr(ابوبكر) is asking the Messenger of Allah, did I interpret it right?
Rasool Allah ﷺ said: Part of it was right and part of it was wrong.
Abu Bakr(ابوبكر) said: In the name of Allah tell me what was wrong.
Rasool Allah ﷺ said: "لا تُقْسِمْ" Do not swear.
And he refused to tell him what part was wrong.
Ayesha رضي الله عنها, she said, that she saw a dream where three moons fell down in her house.
Three moons descended in her room.
Actually, we say it's a house but it's a room.
That's all what Ayesha رضي الله عنها had.
Every wife, I mean Ummahaat-Ul-Momineen(أمهَات المؤمنين) would have one room.
That was it!
No kitchen, no restroom.
Qadha Ul-Haja(قضاء الحاجة) was, they would go outside of Madina to respond to the call of nature.
So their houses were very simple.
So she saw three moons falling in her house.
She went to her father and she said: What's the interpretation of this dream?
Abu Bakr As-Siddique رضي الله عنه said;
If your dream is true, it means the three greatest men on the face of the earth,
will be buried in your house, in your room.
When Rasool Allah ﷺ passed away, Abu Bakr(ابوبكر) told Ayesha(عائشه),
"هذا خيرٌ أبمالق"
This is the best of your three moons.
Now, to show you the interest that Abu Bakr(ابوبكر) gave to dreams.
Ayesha(عائشه) told Abu Bakr As-Siddique(أبوبكرالصديق) this dream a long time ago.
But he remembered it and when Rasool Allah ﷺ passed away he said;
This is the beginning of the interpretation of your dream.
In fact, Abu Bakr As-Siddique(أبوبكرالصديق) said;
لَئن يَرى رجلٌ مسلم مسبغ الوضؤ الرؤيا صالحة احب ألينا من كذا وكذا
For a Muslim man, who has complete Wudhoo(وضؤ), he is in Taharah(طهارة)
and sees a dream is better to me than this in that.
"كذا وكذا" In Arabic means that,
when you say it's better than Kaza-Wakazaa(كذاوكذا)
it means it's very valuable to me and it's more worth than a lot of things.
So he valued dreams so much he said that
for a Muslim man, Yusbighul Wudhoo(يسبغ الوضؤ) has Taharah(طهارة)
because also going to bed on Taharah(طهارة)
because when you see a dream and you have Taharah(طهارة) is more of an indication that it's a true dream.
And he also said;
من راة رويَا الصالحة فليحدثنا بها
If you see a good dream then let us know about it, tell us about it.
He would go to Rasool Allah ﷺ and he would ask him to teach him Dua(دُعَا) in Sahih Muslim(صحيح مسلم).
Abu Bakr As-Siddique رضي الله عنه he went to Rasool Ullah and said;
عَلِّمْنِي دُعَاءً أدْعُو به في صَلَاتِي،
O Messenger of Allah teach me a Dua(دُعَا) that I can make in my Salah(صلاة).
So, Rasool Allah ﷺ told him to say;
اللَّهُمَّ إنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا،
ولَا يَغْفِرُ الذُّنُوبَ إلَّا أنْتَ، فَاغْفِرْ لي مَغْفِرَةً مِن عِندِكَ، وارْحَمْنِي إنَّكَ أنْتَ الغَفُورُ الرَّحِيمُ
O Allah! I have committed wrong against myself.
I have committed a lot of wrong against myself,
and no one forgives sins but You so forgive me
and have mercy on me because you are the Forgiving and Merciful, the admission of sin.
If you look at the Dua(دُعَا) of Yunus(يونس) in the stomach of the whale, what did it start with?
He says;
"لا إله إلا أنت سبحانك إني كنت من الظالمين"
O Allah there is no god but You, glory be to You.
I've committed wrong against myself.
So admission of sin is something that Allah likes,
for you to humble yourself and to admit that you have committed mistakes,
and then you ask Allah for forgiveness, that something that Allah loves.
Rasool Allah ﷺ says: If the people stop sinning, Allahعَزَّوَجَلْ will create people, who sin
so that they will ask Allahعَزَّوَجَلْ for forgiveness and He will forgive them.
Alright, some other general issues
regarding the Da'wah(دعوة) and Jihad(جهاد) of Abu Bakr As-Siddique رضي الله عنه.
Why did the Muslims win against their opponents?
How come Abu Bakr As-Siddique رضي الله عنه and his people defeated the enemies of Allah,
the two superpowers of the time?
How were they able to turn around so swiftly within a little over two years
and destroy all opponents of Tauheed(توحيد) in Arabia,
and then start spreading the message to Persia, Iraq and Roman Empire.
Well, the Romans were sending spies to mix within the Muslims.
And they would send Arabs to do that because they had within their territory,
the tribes of Ghassan(غسان) and Lakham(لخم).
So these were Arabs living under Roman rule.
So they would hire some of them, to spy for them,
because they could go unnoticed, they speak the language.
So they would go and mix among the Muslim armies and come and report back to them.
And then they would study their reports or their Orientalist give them
the interpretation of the views of the Muslims.
Because it was a new phenomena for them.
It was something that was different than anything they've seen before.
So one of these spies, went back and reported to them
after spending some time among the army of Khalid Ibn Walid(خالد ابن وليد).
He went back and said: These are people, who pray at night and fast during the day.
And if the son of their leader would steal, they would cut their hand
and if any one of them high or low would commit a crime, they would be punished.
So these are Ubbad(عُبَّاد) spend their life worshipping Allahعَزَّوَجَلْ night and day
and they have established justice.
When the army came back from Al-Yarmook(أليرموك), dragging their tails of defeat,
and they met with Heracul(هراقل)
and Heracul(هراقل) has lost his brother, Theodore in that battle.
He said, Waihakum(وَيْحَكُم) Woe to you.
Aren't these men like you? They said: Yes!
Are you more or they are more? They said: We are more.
So he said: How come you are losing? And how come they are winning?
These were the words or the answer that they gave to Heracul(هراقل).
فقال شيخ من عظمائهم
One of their elders said;
من أجل أنهم يقومون بالليل ،
ويصومون بالنهار، ويوفون بالعهد،
ويأمرون بالمعروف وينهون عن المنكر، ويتناصفون بينهم
، ومن أجل أنا نشرب الخمر ونزني ونركب الحرام
وننقض العهد ونغصب ونظلم
ونأمر بما يسخط الله وننهي عما يرضي الله،
ونفسد في الأرض. قال: أنت صدقتني
He said: The reason, why they're winning and we are losing is because they pray at night
and they fast during the day and they fulfill their covenants
and they enjoined good and they prevent evil and they are just among themselves.
And because we drink alcohol, and we commit adultery and fornication
and we commit every sin and we betray our promises,
and we oppress and we commit wrong and transgression
and because we encourage evil and we prevent people from doing what pleases Allahعَزَّوَجَلْ
and because we corrupt in the land.
Heracul(هراقل) said: You're telling me the truth.
Unless the Muslims go back to what the Sahabah(صحابه) were doing,
the situation of our Ummah(امة) will not change.
And as another description was given to a Sahabah رضي الله عنهم
كانو رهبان في اليل فرسان في النهار
They were fighters during the day and monks during the night.
Finally, a few questions to ask, what was the purpose of fighting in the time of Abu Bakr As-Siddique رضي الله عنه?
How did they make Da'wah(دعوة)?
What were the rules for accepting soldiers in their armies?
In terms of the purpose of fighting that was understood by Abu Bakr As-Siddique رضي الله عنه
can be learned from the letter that he sent
to the people of Yemen recruiting them to Jihad(جهاد)? He said;
ولا يذال الجهاد لأهل عداوة حتى يدين بدين الحق و يكرُّ الْحُكم الكتاب
He says: Jihad(جهاد) should continue against the enemies of Allah,
until they follow the religion of Allah, and they accept the rule of the book of Allah.
Now, doesn't this seem to contradict our understanding of the Ayah(آية),
"لَا إِكْرَاهَ فِي الدِّينِ"
There is no compulsion in religion.
Doesn't this seem to contradict our understanding of the Ayah(آية).
أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ مُؤْمِنِينَ
When Allahعَزَّوَجَلْ is telling Muhammadﷺ are you going to compel people to become believers?
How can we combine between the words of Abu Bakr(ابوبكر), not only his words, but his actions too.
I mean look at how he treated Al-Murtaddeen(مرتدين) in Arabia,
and then look at how he attacked the Roman Empire and the Persian Empire.
The Roman Empire and the Persian Empire did not invade Madina.
We could say maybe they had conspiracies to do so.
But the most we can say is that this was a preemptive strike.
We cannot say that this was a defensive Jihad(جهاد) per se.
It was clearly an offensive Jihad(جهاد), Abu Bakr As-Siddique رضي الله عنه is sending an army to Iraq,
he is sending an army into Ash-Sham(ألشَّام).
And he's sending letters to the Heracul(هراقل) and to his generals
and he's sending a letter to Kisra(كسرى) telling them become a Muslim or pay Jizya(جزية).
So in some cases, it seems that the war that was initiated
by Abu Bakr(ابوبكر) and then later Umar(عُمَر) was unprovoked.
So how can we understand that in light of our perception of what Jihad(جهاد) is?
Rasool Allah ﷺ says in a Hadith(حديث),
أُمِرْتُ أَن أُقاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَن لا إِلهَ إِلاَّ اللَّه وأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
I was commanded to fight the people, until they testify that there's no God but Allah,
and that Muhammadﷺ is the Messenger of Allah.
This Hadith(حديث), is Mutawatit(متواتر), which is the highest level of strength in Hadith(حديث),
it was narrated by Bukhari(بخاريْ), Muslim(مسلم), Darqutni(دارقطني), Tabraani(طبراني), Al-Hakim(ألحاكم),
and An-Nasae(ألنسائ), Abu Dawood(ابوداؤد), At-Tirmadhi(الترمذي) and it was narrated by over 12
of the Sahabah(صحابه), Abu Huraira رضي الله عنه, Anas Ibn Malik(أنس إبن مالك),
Jarir Ibn Abdullah(جرير إبن عبدالله), An-Noman Ibn Bashir(نعمان إبن بشير) and others.
When we say Mutawatit(متواتر) it means that the Hadith(حديث) is certainly authentic.
It's the highest level of Sahih(صحيح),
Sahih(صحيح) has levels of Mutawatit(متواتر) and Ahaat(أحات).
This is the strongest.
So when you want to understand the concept you have to gather all of the text that was mentioned for that issue.
So you have the Ayah(آية)
لَا إِكْرَاهَ فِي الدِّينِ
And the Ayah(آية)
"أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ مُؤْمِنِينَ"
And then you have the Hadith(حديث),
"أُمِرْتُ أَن أُقاتِلَ النَّاسَ"
I was commanded to fight the people.
So how can you combine between the two.
Ibn Hajar(إبن حجَر) says
after mentioning a few different interpretations of the meaning of the Hadith(حديث), he says,
one of the meanings is that,
Rasool Allah ﷺ and whoever takes his position after him the Khalifah(خليفه)
should fight the people, until they either become Muslim
or they accept the Hukum(حكم) of Allahعَزَّوَجَلْ,
the rule of Allahعَزَّوَجَلْ, the rule of Qur'an which in this case is Jizya(جزية).
In other words, the purpose of fighting Fee-Sabeel-Lillah(فِي سَبيل الله)
is to eliminate any opposition to the rule of Allahعَزَّوَجَلْ
and to make the people either accept the religion and adopt it.
Or at least they accept the dominance of law of Allahعَزَّوَجَلْ
and then they follow whatever religion they want, after they have accepted
the fact that the law of Allahعَزَّوَجَلْ is dominant.
So what is meant by the Ayah(آية) is that you cannot force individuals
to adopt the religion, cannot bring a person and tell him you must become a Muslim.
No.
You make them accept the fact that the earth belongs to Allah
and the law of Allah needs to be applied on Earth.
But then after that, they have the freedom to choose whichever belief they want to believe in.
So what Abu Bakr(ابوبكر) was doing was falling under the these, this definition of Jihad(جهاد),
so he was fighting against the Romans and the Persians to eliminate,
it was eliminated the governance of Kuffr(كفر) on land,
but then, many people in Ash-Sham(ألشَّام) continued practicing Christianity and Judaism
and that's why we have Christians in Syria, Falastine(فلسطين), Jordan, Lebanon, and Iraq.
I mean, if they were forced to accept Islam,
you wouldn't have any religious minorities in these countries.
So after 1400 years of Islam in these countries, these religious minorities survived,
but they were Ahluz-Zimmah(أهل الذمة).
And Ahluz-Zimmah(أهل الذمة) accepted the fact that the law of Allah will apply on their land
and that they have to pay the Jizya(جزية) to the Muslims.
What was their method of Da'wah(دعوة)?
Did Abu Bakr As-Siddique رضي الله عنه send the letter to Heraclius
asking him permission for the Sahabah(صحابه) to go and distribute leaflets
in Damascus and Jerusalem and we want to present the Da'wah(دعوة) to the people.?
Did he do that?
Did the Sahabah رضي الله عنهم go and present the Da'wah(دعوة) to each and every one
of the people in the Roman Empire before they fought them.
The answer is no.
The Da'wah(دعوة) that Rasool Allah ﷺ would give and the Sahabah(صحابه)
is Da'wah(دعوة) to the leaders of the people.
They wouldn't go down to the masses, they would go straight to the leadership.
Rasool Allah ﷺ did not send letters to each and every citizen
of the Persian Empire and the Roman Empire or to the Arab tribes.
He would go and speak to the leadership.
When he spoke to the people of At-Taef(اَلطَّائِف), he went and spoke to their leaders,
when they would go and talk to the tribes in Al-Hajj(ألحَجْ),
he would go and speak to the leadership.
He wouldn't go to each and every individual asking them to become Muslim.
He would go to the leaders and speak to them directly or he would send them letters.
The acceptance of the leader is taken as acceptance of everyone
and the rejection of the leader is taken as rejection of everyone and therefore war is justified.
So when Heracul(هراقل) turned down the invitation of Islam,
the Muslims had the right to fight all the people
and they were all targets of the Jihad(جهاد) of the Sahabah رضي الله عنهم.
When Kisra(كسرى) tore the letter of Rasool Allah ﷺ
Abu Bakr As-Siddique رضي الله عنه sent armies to fight
even though the masses of the people did not hear the Da'wah(دعوة) of Islam.
So this was the method of the Da'wah(دعوة) of the Sahabah رضي الله عنهم.
Third issue.
We have this perception and I'm trying to deal with the misnomers,
we have this perception
that fighting is later stage that should only occur
after a person has went through Jihad An-Nafs(جهادأنفس) and preparation.
So there's a lot of preparation that needs to take place before
somebody can participate in fighting in Sabeel-Lillah(فِي سَبيل الله).
Rasool Allah ﷺ when he was in Madina, when somebody would come to him and accept Islam,
he would immediately send them out in the armies.
He would not take them into a spiritual training session
for months or years until they become ready to participate.
Mukhaireeq(مخيريق) was a Jew, who was brought up as a Jew.
He came to Rasool Allah ﷺ on the day of the Battle of Uhud(أحَد)
and he said: O Messenger of Allah, I want to join you
Rasool Allah ﷺ said: Are you a Muslim or not? He said;
أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا وَرَسُول الله
He said: Join the army.
He did not pray. He's not fast.
He knew nothing about Islam. Nothing at all.
And he died in the battle of Uhud(أحَد) and he was counted as a Shaheed(شَهِيد).
Rasool Allah ﷺ says Mukhaireeq(مخيريق) is Khair E Yahood(خير يهود).
Mukhaireeq(مخيريق) is best among the Jews.
Rasool Allah ﷺ did not tell him you have to go and
have Jihad(جهاد) An-Nafs(أنفس) for a few years before you join in the army.
Jihad Al-Akbar(جهاد ألأكبر) and then you join in this small.
These are newly innovated concepts.
However, there is an exception to this rule.
The original group that represent the foundation of Islam,
did go through a special preparation time
and that was the Al-Muhajiroon(ألمهاجرون) from Makkah.
Why? Because the religion was just founded, you cannot bring one person with you,
it's just Rasool Allah ﷺ and Abu Bakr(ابوبكر) and Zaid Bin Harissa(زيد بن حارثة), and
Khadijah رضي الله عنها, and Ali Ibn Abi Talib(علي ابن ابي طالب) and say: Let's go and fight.
I think you can see that this is not something that is possible.
So the group that represent the nucleus of the religion of Islam, the foundation of the religion,
they did go through a special training session that lasted for 13 years.
But after that, when the laws of Sharia(شريعة) were finalized, that's it.
The foundation is already there, you don't need to build another foundation.
Therefore with every generation after that, they have to take the final laws of Allahعَزَّوَجَلْ.
So we cannot tell somebody who just became Muslim.
You have 13 years to drink alcohol and after that it's gonna become Haram(حرام).
Because alcohol was made Haram(حرام) in Makkah over four stages.
You become Muslim today you have 13 years to drink.
And then after 13 years is gonna become Haram(حرام) on you.
Does anybody say that?
Do we say you have 13 years until you start fasting?
Because you now your new Muslims - you are like the people in Makkah
and you are 13 years too fast.
So how come when it comes to Jihad(جهاد) we treated different than drinking and fasting
and the Ayah(آية) that prescribed fighting in Qur'an
came in the same format as the Ayah(آية) prescribing fasting.
كتب عليكم الصيام ، كتب عليكم القتال
Fasting was prescribed on you, fighting was prescribed on you.
So how come whenever somebody becomes a Muslim
or somebody practices Islam we tell them to fast
but when it comes to the fighting Fee-Sabeel-Lillah(فِي سَبيل الله) we deal with it in a different way.
A double standard! Where did that come from?
That wasn't the way of Rasool Allah ﷺ and it wasn't the way of Abu Bakr(ابوبكر).
The recruits that came out from Yemen, were new Muslim,
and their Tarbiyah(تربيعة) was in the battleground.
See, when we talk about Tarbiyah(تربيعة), you have to be ready,
we have to take you through a Tarbiyah(تربيعة) session first.
Can you tell me about any school of Tarbiyah(تربيعة) better than the battleground?
What better way of training yourself on patience?
What better way in training yourself on sacrifice?
What better way in training yourself in Tawakkul(توكل) on Allahعَزَّوَجَلْ?
What better way in developing spirituality and connection to Allahعَزَّوَجَلْ than that.
The experience that goes on when people go out Fee-Sabeel-Lillah(فِي سَبيل الله عزَّوَجل)
is something that cannot be duplicated in any other setting at all.
Therefore, all of these so called Tarbiyah(تربيعة) programs that people are going to go through
are only going to make them more timid than they are.
And when you look at for example, some of the experiences that our brothers and sisters in Falastine(فلسطين) are going through.
No book can teach them that
no studying under any Shaikh(شيخ) can take them to that level.
No school can prepare them for that, it is their experiences.
You know, they made an interview with the wife of Abdel Aziz Aranteesi(عبدالعزيزالرنتيسي).
Abdel Aziz Aranteesi(عبدالعزيزالرنتيسي), he is one of the leaders of Hammas(حماس).
There was an assassination attempt on him in the morning. All right.
Al Jazeera(ألجزيرة) was making an interview with him in the afternoon,
and he was speaking as if he's out of a five star hotel, as if nothing happened.
Tell me about something that will prepare a person
to reach to the stage where there was an assassination attempt on him a few hours ago,
and he's smiling and speaking as if nothing has happened.
And his wife they made an interview with her.
In one statement, she said;
Me, my daughters and my sons are ready to die Fee-Sabeel-Lillah(فِي سَبيل الله), in any moment, we're ready.
So the experiences that they are going through is the Tarbiyah(تربيعة) for them.
These recruits they went out, and they studied with the Sahabah(صحابه) in the actual field
you know, by the way, Ahkaam(أحكام) of Al-Islam(ألإسلام), Ahkaam(أحكام) of Fiqh(فقه)
were not revealed in a classroom, they were not revealed at university.
Most of the Ahkaam(أحكام) of Fiqh(فقه) were revealed within the Jihad(جهاد) context.
The Ahkaam(أحكام) of Tayammum(تيمم).
When did the Ahkaam(أحكام) of Tayammum(تيمم) come down.?
The Sahabah(صحابه) did not need Tayammum(تيمم) in Madina.
So when did the Ahkaam(أحكام) of Tayammum(تيمم) come down,
it came down in the context of fighting Fee-Sabeel-Lillah(فِي سَبيل الله).
The Ahkaam(أحكام) of Mut'ah(متعه) and when it was made banned,
the Ahkaam(أحكام) of Ghusl(غسل), the Ahkaam(أحكام) on and on and on.
All of these Ahkaam(أحكام) of Fiqh(فقه) that are strictly dealing with the rituals came down in that context.
Karamaat(كرامات) they all came down in that context.
So we have a lot of misnomers and one of the things that I hope we can achieve
in talking about the Sahabah رضي الله عنهم is to correct our perception, correct our world view.
What is right and what is wrong?
I mean, if we would bring Khalid Ibn Walid رضي الله عنه,
and have him attend some of these talks that are given by so called scholars
about the issues of Jihad(جهاد), he's going to consider this to be Islam of the Sissies,
he's not gonna accept this.
What would he think about it?
Khalid Ibn Walid(خالد ابن وليد) for him, it was very clear.
"أسلِم تَسلم" Otherwise we are gonna fight you, until you pay the Jizya(جزيه).
And if we talk about the we get a chance In sha Allah Ta'ala(إن شاء الله تعالى),
we ask Allahعَزَّوَجَلْ to give us a chance to talk about Umar Ibn Al-Khattab(عمرابن الخطاب),
these issues are going to become even clearer because of long term
that Umar Ibn Al-Khattab(عمرابن الخطاب) spent as the Khalifah(خليفه) of the Muslims.
So dear brothers and sisters who are listening, we first of all, any change
in human life starts with an intellectual change.
And then that is implemented into action.
So if we want to fix our condition, we first of all have to fix our minds.
The wrong information that is in our brains needs to be replaced,
by the way of Rasool Allah ﷺ and Sahabah رضي الله عنهم
our view of the world, our view of our relationship with the other,
our view of our relationship with our brothers, is something that needs to be sorted out first,
our view of what our responsibility is towards the religion,
what our responsibility is towards the establishing the Hukum(حكم) of Allahعَزَّوَجَلْ.
All of these are issues that need to be straightened out first
before they can be any change in our lives. And Rasool Allah ﷺ says,
"والعاقبة للمتقين"
In the end, the victory will be of that for the Muttaqeen(متقين).
Finally, I want to say that we've spent a long time with Abu Bakr As-Siddique رضي الله عنه.
I hope that at least I have achieved one of my objectives and that is
making you love and respect and admire Abu Bakr As-Siddique رضي الله عنه more than you did.
And if that did happen, then you need to manifest that love
by trying to follow and imitate and emulate the way of Abu Bakr As-Siddique رضي الله عنه,
because that's the meaning of love in Islam.
Love is not just the feeling that you have in our in your heart,
but it's also willing to be like the person you love.
So we ask Allahعَزَّوَجَلْ to make us follow the way of As-Sidique رضي الله عنه.
We ask Allahعَزَّوَجَلْ to bring us together with them in Jannah(جنة).
And if there were any issues that were not clear,
then you may be can have a private session with Abu Bakr(ابوبكر) in Jannah(جنة) and ask him to clarify it to you.
You can go and visit him, make an appointment with him and just go in and meet Abu Bakr(ابوبكر).
And in that first meeting, you'll see whether my description of him was right or wrong.
Obviously, he's going to look different in Jannah(جنة)
because everybody else is going to look different.
He's going to be much taller than how he was in Duniyah(دُنِيَّا).
Because Rasool Allah ﷺ says that you will have the height of Adam عليه السّلام in Jannah(جنة).
صَّلَواةُ وَالسَّلَامُ عَلى سَيِّدِ ألأولين والآخرين محمد إبن عبدالله وَعلى اَلِهِ وَصَحْبِهِ وَسَلِّمْ
سبحانك اللهم وبحمدك نشهد و الله إله إلَّا أنت نستغفرك ونتوب عليك