اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله ، وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْرا
After the Baiyah(بَيْعة), given to Abu Bakr As-Siddique رضي الله عنه in the portico,
the Saqeefah(ثقيفه) of Bannu Sa'adah(بنوسعدة), the following day, Tuesday.
They met in the Masjid(مسجد) and that was the Al-Baiyah-Al-Aamah(ألبيعة العامة)
that's when everybody was going to give the Baiyah(بَيْعة) to Abu Bakr As-Siddique رضي الله عنه.
So Umar Ibn Al-Khattab(عمرابن الخطاب) had Abu Bakr As-Siddique(أبوبكرالصديق) stand on the Mimber(ممبر), the pulpit.
And Umar Ibn Al-Khattab رضي الله عنه After praising Allahعَزَّوَجَلْ and making Salah(صلاة) on the messenger of Allah ﷺ,
he said;
Yesterday I have said something that's not in the book of Allah and it was my own opinion.
This statement that Umar Ibn Al-Khattab(عمرابن الخطاب) said that Muhammadﷺ did not die.
And the things that were relating to that, Umar Ibn Al-Khattab(عمرابن الخطاب) said;
It's not from the book of Allahعَزَّوَجَلْ, it was my opinion.
So he was apologizing for what he has said, the day before.
And then he asked the Muslims to stand up and give Baiyah(بَيْعة) to Abu Bakr As-Siddique رضي الله عنه.
So the one, who would carry the initiative,
in a lot of the major events of the Ummah(امة) was Umar Ibn Al-Khattab رضي الله عنه.
He was the first one, to put his hand in the hand of Abu Bakr(ابوبكر) in the Saqeefah(ثقيفة) and give him Baiyah(بَيْعة).
And now he is the one, who is arranging the general Baiyah(بَيْعة) of the Muslims.
So the Muslims started standing up one by one,
placing their hand in the hand of Abu Bakr As-Siddique رضي الله عنه and giving him Baiyah(بَيْعة).
What does Baiyah(بَيْعة) mean?
The literal meaning of Baiyah(بَيْعة) is, a transaction, a sale.
If I sell you something that transaction is called Baiyah(بَيْعة).
So that word was borrowed, in this context, to carry a new meaning, and that is a covenant between two parties.
Just like in a financial transaction, you have two parties,
and both parties consent to this trade.
I mean, there must be consent, when there's a financial transaction that happens.
I cannot sell you this, if I don't want to, and you will not buy it, if you don't want it.
So, both parties agree and they would shake hands, to finalize that agreement.
So the shaking of the hand, symbolizes the agreement of both sides.
It means that both of us agree and we do that by the shaking of the hand.
And even until this day, this tradition carries on among Muslims and non Muslims
the deal is finalized by the shaking of the hand.
So that meaning was borrowed and was used to refer to the relationship between the leader and the followers,
and the covenant that is between them.
And that is Baiyah(بَيْعة),
it's a pledge of an allegiance to a leader.
Rasool Allah ﷺ took a Baiyah(بَيْعة) from the Ansaar رضي الله عنهم in Baiyah-Tul-Aqabah(بيعة العقبة)
and he took a pledge of allegiance from women
and he took pledge of allegiance from individuals
he took a pledge of allegiance from one man, that you don't ask anybody for anything.
And the pledge could be on different issues.
So Baiyah(بَيْعة), there's a minor Baiyah(بَيْعة) and there's a major Baiyah(بَيْعة).
A minor Baiyah(بَيْعة) is on a particular issue.
While the major Baiyah(بَيْعة) is on the Khilafah(خِلَافَه),
The major Baiyah(بَيْعة) is the Khilafah(خِلَافَه)
And that is where the Hadith(حديث) of Rasool Allah ﷺ, that's the context of the Hadith(حديث).
من مات وليس في عنقه بيعة مات ميْتَةً جاهلية
If you die and you don't have a Baiyah(بَيْعة) in your neck.
Then you're dying on the way of Jahiliyyah(جَاهلِيَّة), the way of ignorance, pre Islam.
And notice the word here, - "في رقبة", - In his neck,
Baiyah(بَيْعة) is some things that you can't get out of, if you enter
Baiyah(بَيْعة) is something that there's no way of a breaking it.
And if a person commits to it, they must commit to it until the rest of their life.
And that's why Rasool Allah ﷺ said: It's like tied around your neck, you can't get it out.
So when the Sahabah(صحابه) would give Abu Bakr As-Siddique رضي الله عنه Baiyah(بَيْعة),
they know that it's a serious thing.
And when they gave the Baiyah(بَيْعة) to Rasool Allah ﷺ before that, they knew it's a serious thing.
So when the Ansaar(أنْصَار) were told by Rasool Allah ﷺ I want you to give me the Baiyah(بَيْعة),
that you would protect me from what you protect your families and wealth.
The Ansaar(أنْصَار) knew the implications of that.
So one of them stood up before they give the Baiyah(بَيْعة), and he told the Ansaar(أنْصَار).
Do you know what you're getting into?
This is something that will cause you a lot of enemies,
and people are going to point their source towards you.
So he's telling them, this thing that we're about to do right now.
And then he said;
If you feel that you're not able to carry it out.
Pull out of it now before it's too late.
Because after we give the Baiyah(بَيْعة), we can't walk out.
So they asked Rasool Allah ﷺ, that's what you want from us, what's our part of the agreement
because Baiyah(بَيْعة) is a two way thing.
It's not a one way relationship, it's two ways.
So they said that you're part of the agreement, what is ours,
Rasool Allah ﷺ did not promise them Kingdom,
did not promise them a salary, did not promise them wealth.
He said: "لكم الجنة" , I promise you paradise.
They said:
"رابح بيعة لا نقيل ولا نستقيل"
They said: What a profitable trade.
We will never give up.
What's better than Jannah(جنة).
So the Baiyah(بَيْعة) that was referring to in this Hadith(حديث) of Rasool Allah ﷺ is the Baiyah(بَيْعة) of Khilafah(خِلَافَه).
And this type of Baiyah(بَيْعة) should only be given to the Khalifah(خليفه),
it's not given to anyone else.
So the major Baiyah(بَيْعة) only goes to the Khalifah(خليفه)
minor Baiyah(بَيْعة) on other issues can be given to other people,
like for example in the Battle of Yarmook,
"تبايعن على الموت"
Some of the Sahabah(صحابه) said: We pledge to die, it was a Baiyah(بَيْعة) to die in this battle.
So this form of Baiyah(بَيْعة) is acceptable in the absence of a Khalifah(خليفه),
but the major Baiyah(بَيْعة) only belongs to the Khalifah(خليفه) of the Muslims,
I hope that this issue of Baiyah(بَيْعة) is clear.
After they give the Baiyah(بَيْعة) Abu Bakr As-Siddique رضي الله عنه stood up on the Mimber(ممبر),
and he delivered his inauguration speech.
The first speech that he gives as the Khalifah(خليفه). He said:
أما بعدُ، أَيُّها الناسُ فَإِني قد وُلِّيتُ عليكم ولست بخيركم فإِنْ أَحْسَنْتُ فَأَعِينُونِي وإِنْ أَسَأْتُ فَقَوِّمُوني
الصِدْقُ أمانةٌ والكَذِبُ خِيَانَةٌ ، والضعيفُ فيكم قويٌّ عندي حتى أرجعَ إليه حقَّه إن شاء اللّه
، والقويّ فيكم ضعيفٌ عندي حتى آخذَ الحقَّ منه إن شاء اللّه
لا يَدَعُ قومٌ الجِهادَ في سبيل اللّه إلا خَذَلَهم اللَّهُ بالذُلِّ
ولا تَشِيعُ الفاحشةُ في قومٍ إِلا عَمَّهم اللَّهُ بِالبلاءِ
، أَطِيعُوني ما أَطَعْتُ اللَّهَ ورسولَه فإِذا عَصَيْت اللَّهَ ورسولَه فلا طاعةَ لي عليكم ، قُومُوا إلى صلاتكم يَرْحَمْكُمُ اللّه
He said: "أَيُّها الناسُ" , O people!
I have been put in authority over you, and I'm not the best of you.
So if I do the right thing, then help me.
And if I do wrong, then put me straight, truthfulness is a sacred trust and lying is a betrayal,
the weak one among you is strong as far as I'm concerned,
until I restore to him his right; In Sha Allah(إن شاء الله)
and the strong one of you is weak, until I take what is due from him; In Sha Allah(إن شاء الله).
No people forsake Jihad(جهاد) in the way of Allah, but that Allah afflicts them with humiliation,
nor does indecency ever spread among the people,
but that Allah envelops them in punishment.
Obey me as long as I obey Allah and His Messenger,
and if I disobey Allah and His Messenger, then you do not owe me obedience.
Stand up for your prayer, May Allah have mercy upon you.
This is a masterpiece, when it comes to Islamic politics or governance.
Abu Bakr As-Siddique رضي الله عنه is now charting a new territory, he is the first Khalifah(خليفه).
No one has experienced in that before that it was Rasool Allah ﷺ.
Now obviously there is going to be some difference between a Nabi(نَبِي) leading his people,
and one of the people leading them, there are some differences.
So now Abu Bakr As-Siddique رضي الله عنه is the one,
who will be laying down the ground rules for the Khulafaa(خلفاء) after him.
He is the one, who will set the Sunnah(سنة) of Khilafah(خِلَافَه).
No one has done it before.
He is the one who's gonna lay down the groundwork for Khilafah-Al-Islamia(خلافةالإسلامية).
And this falls under the Sunnah(سنة) which we are ordered by Rasool Allah ﷺ to follow
because he said: Follow my Sunnah(سنة) and the Sunnah(سنة) of the righteous guided Khulafah(خلفاء), after me.
So what Abu Bakr As-Siddique رضي الله عنه is doing, is part of the Sunnah(سنة) that we are commanded to follow.
There are a lot of issues that could be debated, on how to deal with?
So Abu Bakr As-Siddique رضي الله عنه from the first day
is telling them this is how we are going to do it.
First of all, he started by saying, I have been put in authority over you,
and I'm not the best of you.
Now he is the best of the Sahabah رضي الله عنهم no doubt about that.
But this could also mean that there could be a situation
where the Imam(اِمَام), might not be the best out of the community.
If that is the case do you change the Imam(اِمَام), or do you follow the Imam(اِمَام).
And this is called,
"إمامة الفاضل على المفضول"
The Imamah(إمامة), of the Mafdhool(مفضول) is not the best, over the best.
The Scholars say that if this Imam(اِمَام) is following the law of Allah,
and establishing the Hudood(حدود) of Allahعَزَّوَجَلْ,
then the people should not pull out their hands from his Baiyah(بَيْعة).
So even though he might not be the best, he could be the second best,
but as long as he's establishing the Shariah(شريعة) of Allahعَزَّوَجَلْ,
people should follow that Imam(اِمَام) to avoid Fitnah(فِتْنَه).
And that could be implied from the statement of Abu Bakr that I'm not the best among you,
even though I'm the Khalifah(خليفه) but I'm not the best among you.
Abu Bakr As-Siddique رضي الله عنه said this out of humbleness.
He establishes the sources of law, in the time of Rasool Allah ﷺ,
he was receiving the Wahii(وحي) from Allahعَزَّوَجَلْ
and that is how he would govern the Ummah(امة).
What should do Khalifah(خليفه) after him do, what are the sources of law.?
Abu Bakr As-Siddique رضي الله عنه says,
أَطِيعُوني ما أَطَعْتُ اللَّهَ ورسوله
And now, obey me, as long as I am obeying Allah and His messenger.
So what are the sources of law.?
Allah, His words Qur'an and His Messenger, the Sunnah(سنة) of Muhammadﷺ.
So the sources of law in Islamic government are Qur'an and Sunnah(سنة),
أَطِيعُوني ما أَطَعْتُ اللَّهَ ورسوله
Follow me, as long as I am following Allah and His messenger.
Number two, and I'm dissecting the speech of Abu Bakr As-Siddique رضي الله عنه.
Number two, so we talked about the sources of law.
Number two,
the right of the Ummah(امة), to hold the leaders accountable.
Does the Ummah(امة), have the right to hold the leaders accountable.
This is not a clear issue yet, at that moment.
Because in the time of Rasool Allah ﷺ obviously they cannot,
in the time of Rasool Allah ﷺ the Ummah(امة) cannot hold Rasool Allah ﷺ accountable.
Who are the Ummah(امة) to hold the Messenger of Allahعَزَّوَجَلْ accountable for what he does.
So the Ummah(امة) does not have the right to question the leadership of Muhammadﷺ.
Because Muhammadﷺ was being corrected by Jibreel عليه السّلام.
In the case of the Ibn-Maktoum(إبن مكتوم),
يا أيُّها النبيُّ لم تُحَرِّم مَا أَحَلَّ اللهُ لَكَ , عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ
All of these are examples where Allahعَزَّوَجَلْ is correcting Muhammadﷺ through Jibreel(جِبْرِيْل).
But the people do not have a right to correct Muhammadﷺ, the Nabi(نَبِي) of Allah.
So, now this is an issue that needs to be clarified.
Now Abu Bakr As-Siddique رضي الله عنه is not a Nabi(نَبِي), can the people, correct me or not.
He said;
"فإِنْ أَحْسَنْتُ فَأَعِينُونِي وإِنْ أَسَأْتُ فَقَوِّمُوني "
So if I do right, then help me and support me and if I do wrong, then put me straight.
If I do something wrong, then you have to put me straight.
Now the leadership is not in the hands of a Nabi(نَبِي),
so the person after the Nabi(نَبِي) can make mistakes.
And if you ever see such a mistake, it is your responsibility to put me straight
so he's telling them. Abu Bakr As-Siddique(أبوبكرالصديق), if he want it,
he could have set rules of dictatorship and tyranny,
but Abu Bakr As-Siddique رضي الله عنه knows that his way will be the way that will be followed after him.
So he's saying that it is your responsibility to fix my mistakes, and the word,
"فَقَوِّمُوني"
has connotations of putting me on the straight path even force is needed.
"تقوين",
Something is bent, you use your strength to make it straight.
And once Umar Ibn Al-Khattab(عمرابن الخطاب) was saying,
If I disobey Allah and go and divert from the straight path.
What will you do?
One man stood up and said: We will straighten you, with our swords.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: Al-Hamdolillah(ألحمدلله) that among my people is somebody like you.
He didn't call for the executioner to come.
He said: Al-Hamdolillah(ألحمدلله) that there's somebody among my people
who can stand up and speak the truth.
So, accountability of the leadership is necessary,
on a political level on Islamic movements level, on every level
in business, in finance, in religion, in politics.
This is the method of leadership in Islam, which we have unfortunately diverted from.
Number three, the Islamic State will be established on justice, and equality.
ألضعيف يكفيكم قويٌ عِندِيْ حتى أرجع عليه حقَّه إن شاء الله
وَلْقوي فيكم ضعيف عندي حتى آخذ الحق منه’ إن شاء الله
The weak one, among you is strong
as far as I'm concerned, until I restore to him his right, In sha Allah(إن شاءالله).
And the strong one of you is weak, until I take what is due from him In sha Allah(إن شاءالله)
meaning there's not going to be any favoritism,
there's not going to be any preference of one over another.
If there's anybody weak, I'm gonna give them what is due to them.
And if there's anybody strong and thinks that they can take advantage of the strength
I'm going to take away from them, what is due to others.
In terms of financial payment,
Abu Bakr As-Siddique رضي الله عنه decided that he's going to pay every member of the community, a fixed rate.
By the way, in those days, everyone in the community
everyone in the Islamic nation used to receive a salary from the government, everyone.
Not for any work that they do for the government.
This was something that goes to every member of the Islamic nation.
And Abu Bakr As-Siddique رضي الله عنه decided that he's going to pay them,
10, whatever the currency was 10 each.
Ayesha رضي الله عنها said that Abu Bakr As-Siddique(أبوبكرالصديق) would pay the free man 10
and he would pay his slave 10.
And he would pay the woman 10, and pay her slave woman 10, all of them are equal.
So some of the Sahabah(صحابه) came to Abu Bakr As-Siddique رضي الله عنه and said;
We see that you have made the payments equal for everyone.
When there are people who are more pious and are serving Islam more than others,
so you should give them more.
Now they're not asking for a preference here because of the nobility of a person or something.
No, they said that some people are Sabiqa Fil-Islam(سابقه في الإسلام).
Some people are serving the religion more than others, so they should be paid more,
it's because of their righteousness.
Abu Bakr As-Siddique رضي الله عنه said;
What you said about the righteousness of the people, is something that only Allah knows I do not know it.
So how can I distinguish, who should I pay more than others.
And then, this is Ma'aash(معاش), this is provisions of this world.
And the Ajr(أجْر) for their righteousness, is in Akhira(آخرة), it's not in Duniyah(دُنِيَّا).
This is something that they're going to live with in Duniyah(دنيا) let everybody live,
because the Ajr(أجْر) is going to come on the day of judgment.
And the next year he raised up the salary or the stipend whatever you would call it to 20 from 10 to 20.
More money was coming into the Muslim treasury,
so he started out giving out more money to the Muslim citizens.
And citizenship in those days, wasn't very difficult, you don't have to wait for five years
or 10 years or you're born in Madina to get it.
As long as you are Muslim, you would receive that salary. By,
أشهدوالله إله إلَّا الله ، وأشهدوأنَّ محمدً الرسول الله
No matter what's your ethnic background is, you would receive it and
they used to even pay the children, the whole family would get to a salary per head.
When Umar(عُمَر) became Khalifah(خليفه), he changed that policy
and he started differentiating in payments
for what he viewed as valid reasons that some people are serving Islam more.
But when Umar Ibn Al-Khattab(عمرابن الخطاب) was passing away, he said;
If I could reverse, something that I have done.
I would have followed the way of Abu Bakr(ابوبكر) in paying the people equal.
Number four,
truth, the relationship between the leader and the follower is a relationship of trust
there must be trust.
Without trust there cannot be a successful relationship between the leader and the follower.
Abu Bakr As-Siddique رضي الله عنه says;
، الصِدْقُ أمانةٌ والكَذِبُ خِيَانَةٌ
Truthfulness is a sacred trust, and lying is a betrayal.
I want you to be truthful, as my followers and I'm going to be truthful to you.
That is how our relationship will be.
And when it comes to the position of leadership.
It's emphasized in Islamic law that the person should be truthful and honest.
Rasool Allah ﷺ says in Sahih Muslim(صحيح مسلم),
ثَلاثَةٌ لاَ يُكَلِّمُهُمْ اللَّه يوْمَ الْقِيَامةِ، وَلاَ يُزَكِّيهِمْ، وَلا ينْظُرُ إلَيْهِمْ، ولَهُمْ عذَابٌ أليمٌ
شَيْخٌ زَانٍي، ومَلِكٌ كَذَّابٌ، وَعَائِل مُسْتَكْبِرٌ
Rasool Allah ﷺ says: There are three people whom Allahعَزَّوَجَلْ does not speak to on the day of judgment
and does not purify them, and does not look at them
and they will have a severe punishment, and old man who's committing Zina(زنا)
and a king, who's lying and a dependent who is destitute and he is still arrogant.
These three people Rasool Allah ﷺ says: Allahعَزَّوَجَلْ will not look at them on the day of judgment
will not speak to them and will not purify them.
Why? Because these three people are doing three sins, which are very, very inappropriate for them.
A Shaikh(شيخ), an old man who's committing Zina(زنا), the urge for committing Zina(زنا)
decreases when a person becomes older.
So, for an old man, to commit such a sin, shows the perversion of such a heart.
The indecency of such a person is different when it's committed by a young man compared to an old.
Now the punishment of the same, the Hadd(حدّ) is the same.
But in terms of the weight of the sin, it's greater, when a person is older.
A king who is lying.
Why do people lie.?
They lie out of weakness, they lie out of fear.
So a king, who's not in that position, a King who is in a position of strength
so they shouldn't be afraid and they're not weak, why would they lie?
That also shows evilness in the personality and character of a person.
And the third is Aael Mustakbir(عائل مستكبر) somebody, who's dependent
on others to feed them, and they're still arrogant against that person.
Because poverty should make a person humble
but the person who's poor and also is arrogant, is a disaster.
So, lying when it comes from a person in a position of leadership is a major sin.
Now Allah Ho Alam(الله لأعلم) if that still holds true to rulers in the Muslim world today
because it's doubtful that, they're strong.
They're more puppets than kings and leaders.
But Abu Bakr As-Siddique رضي الله عنه is saying that
the relationship between me and you is a relationship of truth, As-Sidq(ألصدق).
Number five, Jihad(جهاد), he says,
وَمَا تَرَكَ قومٌ الجِهادَ في سبيل اللّه إلا خَذَلَهم اللَّهُ بالذُلِّ
No people forsake Jihad(جهاد) in the way of Allah but that Allah afflicts them with humiliation.
Abu Bakr As-Siddique رضي الله عنه is telling them here about the natural law.
A law that governs the life of the Ummah(امة).
Just like a law of chemistry or a law of physics.
The earth rotates around itself, you're not going to find any change in that law
it rotates around the sun, there's no change in that law.
And Abu Bakr(ابوبكر) is saying here.
With Jihad(جهاد) the Ummah(امة) will be honorable without it, they will be dishonored.
And he's encouraging them to follow this path
and he started them on this path until he passed away,
and that was carried on by the Khulafah(خلفاء) after him.
Abu Bakr As-Siddique رضي الله عنه, even though these are his words
but they are based on his Fiqh(فقه) from Rasool Allah ﷺ
because Rasool Allah ﷺ says;
إذا تبايعتم بالعينة وتبعتم أذناب البقر وشغلتم بالزرع
وتركتم الجهاد في سبيل الله، سلط الله عليكم ذلا لا ينزعه عنكم حتى ترجعوا دينكم
In Abu Dawood(أبوداؤد) Rasool Allah ﷺ says;
If you trade in Eena(عينة) a certain kind of transaction and you will follow the tails of cows.
And you busy yourself with agriculture, and you leave Jihad(جهاد) in the sake of Allah
then Allah will punish you with humiliation that will not be lifted from you until you go back to your religion.
In other words, if we become very skilled in business and agriculture
and in trade and all that, and we stop, Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله)
no matter how knowledgeable we are, no matter how many engineers we have
no matter how many physicians we have
if we leave Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله), we will be humiliated.
The issue is not technology and how advanced the Ummah(امة) is.
the issue is not how much natural resources the Ummah(امة) has
the key here is Jihad(جهاد) or no Jihad(جهاد).
And the Ummah(امة) is humiliated now because of that.
When we talk about the Islamic State and politics
the foreign policy of the Islamic State in the time of Abu Bakr As-Siddique رضي الله عنه was Jihad(جهاد),
that was the foreign policy of Al-Muslimoon(ألمسلمون).
Number six, war against vice, war against evil.
He is announcing war against Al-Fahisha(ألفاحشة) promiscuity, indecency. He says;
ولا تشيع الفاحشة في قوم إلَّا عَمَّى هم الله في البلاء
Nor does indecency ever spread among the people, but that Allah envelops them in punishment.
Rasool Allah ﷺ says;
وَلَم تَظْهَرِ الفاحشةُ في قومٍ قَطُّ ؛ حتى يُعْلِنُوا بها ؛ إلا فَشَا فيهِمُ الطاعونُ والأوجاعُ التي لم تَكُنْ مَضَتْ في أسلافِهِم الذين مَضَوْا
In Ibn Majah(إبن ماجه) Rasool Allah ﷺ says: Whenever Fahisha(فاحشه),
now Fahisha(فاحشه) is indecency, but it mostly refers to sexual promiscuity.
Rasool Allah ﷺ says whenever that prevails in a society
then Allahعَزَّوَجَلْ will punish them with diseases that did not exist among their forefathers.
The word here is Taz'har(تظهر), Taz'har(تظهر) means is publicly practiced.
When Fahisha(فاحشه) becomes public, so you see it on the billboards
and movies, TV, the way people dress in the streets
so it's not something that's happening in secret, because even at the time of Khilafah(خِلَافَه)
there was some of these sins happening in secret.
There were people, who used to drink.
There were people who used to commit Zina(زنا).
Because Islam was spreading and some people are embracing Islam
and they cannot immediately get over all of their former practices.
So these sins did exist, but the thing is, they were done in secret
they were not publicly announced, and it wasn't a major thing in the Ummah(امة)
it wasn't something that the Ummah(امة) was proud to present, unlike today
where Zina(زنا) is being marketed.
All of these movies and TV programs which are under the fancy names of romance and love and all that, what is it?
It's Zina(زنا).
It's marketing of Zina(زنا).
They just changed the names, it is Fahisha(فاحشه).
So when that spreads among the people, Rasool Allah ﷺ says;
They will be inflicted by diseases that did not exist in their forefathers,
and that's a miracle of the Hadith(حديث) of Rasool Allah ﷺ
because AIDS is a testimony of that
AIDS was not known generations before, but it came
because of the practice of Fahisha(فاحشه).
And a nation and a people, who are indecent become weak, become a femine.
They cannot fight, they cannot defend themselves.
Allahعَزَّوَجَلْ says;
وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا۝
And when we intend to destroy a city.
We command it's affluent but they defiantly disobey there in, so the word comes into effect upon them
and we destroy it, with complete destruction.
The affluent, the high class, that's where the corruption starts.
That's where the indecency starts.
And when that happens their way becomes a role model.
Who do people read about in the magazines,
like, People magazine or all of these magazines,
what do they talk about, they talk about the celebrities.
They talk about the high class, the rich and famous.
So their way, becomes a role model for the rest of the society.
The seeds of evil are planted there.
And then the fruits extend all over the society and no nation was destroyed, until the high class were corrupt
and their corruption spread to the rest of society
and that is when the punishment of Allah came on, such a society.
It happened to the Romans, it happened to the Greek, it happento the Persian Empire
and it happened to the Muslims in Andalus(ألأندلس).
This is the rule, it does not give exemption to anyone.
The Muslims in Andalus(ألأندلس) because they went into this indecency.
Because of the affluence in their wealth and they did not stick to the book of Allahعَزَّوَجَلْ
they were wiped out. Rasool Allah ﷺ says;
لَيْسَ الفَقْرَ أَخْشَى عَلَيْكُمْ، وَلَكِنْ أَخْشَى عَلَيْكُمْ أَنْ تُفْتحَ الدُّنْيَا
فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا، وَتُلْهِيَكُمْ كَمَا أَلْهَتْهُمْ
I do not fear a poverty on you, that's not my worry
I'm not worried that Muslims will become poor.
My worry is that you become wealthy
because when you become wealthy then you will start competing over this world
and when you compete over this world it will destroy you like it destroyed the people before you.
And Allahعَزَّوَجَلْ says;
وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ
فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُواْ يَصْنَعُونَ۝
In Surat-Ul-Nahal(سورة النحل) verse 112, Allahعَزَّوَجَلْ says;
And Allah presents an example, a city which was safe and secure
its provision, coming to it in abundance from every location
but it denied the favors of Allah,
so Allah made it taste the envelopment of hunger and fear, for what they had been doing.
So this is the speech of Syedina(سيدنا) Abu Bakr رضي الله عنه
his inauguration speech for the Khilafah(خِلَافَه).
And again, in it, he set the rules for Islamic governance.
Again, sources of law Qur'an and Sunnah(سنة).
Number two, the right of the Ummah(امة) to hold its leaders accountable.
Number three, justice and equality.
Number four, trust between the leader and the followers.
Number five, Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
Number Six, war against vice.
One day Umar Ibn Al-Khattab(عمرابن الخطاب) and Abu Obaidah Ibn Jarrah(ابوعبيدة إبن جراح)
after Abu Bakr(ابوبكر) became a Khalifah(خليفه).
They saw him carrying some garments on his shoulder, and he's walking down to the marketplace to do business.
Umar Ibn Al-Khattab(عمرابن الخطاب) told him what are you doing?
He said: I'm going to trade, buy and sell. He said;
بعد أن وليت أمرالمسلمين
After you became the, one responsible for the affairs of the Muslims.
Umar Ibn Al-Khattab(عمرابن الخطاب) is not saying because you are Khalifah(خليفه)
you're beyond that work, what Umar(عُمَر) was saying, is that
you have duties, you have some duties towards the Ummah(امة) that you have to fulfill
and you're buying and selling garments.
Abu Bakr As-Siddique(أبوبكرالصديق) said: I have to feed my kids
عطعم عيالي
Umar Ibn Al-Khattab(عمرابن الخطاب) said: Let's go and pay you a salary.
So he and Abu Obaidah(ابوعبيدة) took Abu Bakr As-Siddique(أبوبكرالصديق),
and they decided to pay him 250 dinar per year
and to give him a daily allowance of food, how much food, did they give him?
Any guess! They give him half a sheep.
Sometimes I'll get answers like one date per day or seven dates per day.
Ya'ani(يعني) people have a certain understanding of Zuhud(زهد)
very idealistic imaginary thing.
So they say seven dates.
It was half a sheep, half a sheep a day.
A while after that, Umar Ibn Al-Khattab(عمرابن الخطاب) and
Subhaan Allah(سُبْحَان الله) all of these things are happening with Umar(عُمَر).
Umar Ibn Al-Khattab(عمرابن الخطاب) takes up responsibility.
Umar Ibn Al-Khattab رضي الله عنه, see Umar Ibn Al-Khattab(عمرابن الخطاب) Rasool Allah ﷺ said;
You're similar to Musa(موسى).
Musa عليه السّلام was the type of person,
who cannot see anything going on in front of him that is wrong, without him interfering
that was the personality of Musa(موسى).
He can't just walk away from a situation or event, he must do something about it.
When he saw the Egyptian fighting with the man from Banni Israel(بني اسرائيل) he interfered.
And when he saw them fighting with another man, he interfered
and he paid dearly for that, he had to leave Egypt because of it
and he was accused of committing murder because of that.
And even though he left Egypt and he had to run away from Egypt
because of his help.
For somebody who doesn't deserve it
because that man is the one who got them in trouble and he came to help him in the first place.
SubhaanAllah(سُبْحَان الله), when Musa(موسى) reached to Madyan(مدين)
he ran out of Egypt, and he was walking on his feet until his shoes were torn apart.
And then he started walking on his bare feet until the skin was peeled out
and he had no food whatsoever so he was eating the leaves of the trees
until his lips became green and dry, and were cracking.
And then he gets there, and he throws himself under a tree exhausted and tired, and he says;
رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
O Allah, I'm in need of any good that you send down to me.
Anything that comes from you now, I need it.
That is how desperate Musa عليه السّلام was.
And what does he see.?
He's in that exhausted stage, he sees two women with sheep
standing behind many men, who are fighting over water.
He watches this scene in front of him,
he sees these men fighting to get their water and these two women are staying behind.
Even though he's exhausted and tired he stands up and he walks to those two women
and he says;
ما بالا كما
What's wrong with you.?
They said;
لا نسدي حتى يسدر الرعى
We cannot drink, until these men leave.
We can't push our way through men.
Musaعليه السّلام, he went and he pushed his way through
and he got the water, and he gave it to them, he's still helping.
He's still correcting whatever wrong happens in front of his eye.
But SubhaanAllah(سُبْحَان الله) that event was a response to his Dua(دُعَا).
He said: O Allah give me whatever good.
The two women went back to their father and said;
We found the man was very trustworthy and honest, why don't you hire him.
So Musa(موسى) got the job, and then he got married.
Umar Ibn Al-Khattab(عمرابن الخطاب) had a similar personality.
He cannot see something and just let it go, stand idly and watch.
He would intervene, even though, it could cost him his life.
So, Umar Ibn Al-Khattab(عمرابن الخطاب) was walking, they found some women sitting.
He said: Do you need anything, what's the issue.
These woman said: We're waiting for the Khalifah(خليفه) to come and judge between us.
Abu Bakr As-Siddique رضي الله عنه did not go to office that day.
Umar Ibn Al-Khattab(عمرابن الخطاب) is looking for the Khalifah(خليفه) he couldn't find him,
he goes and he finds him buying and selling in the market.
Umar Ibn Al-Khattab(عمرابن الخطاب) said;
تعال ها هنا
He grabbed the hand of Abu Bakr(ابوبكر) and said: Come here.!
Look at Umar Ibn Al-Khattab(عمرابن الخطاب), even though he's dealing with the Khalifah(خليفه)
he held his hand and told him come here.
What are you doing?
He said: The salary that you gave me is not enough and I need to feed my kids.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: Fine, we'll give you a pay raise.
Umar Ibn Al-Khattab(عمرابن الخطاب) is the one making the decisions.
He said: We'll give you a pay raise.
So he takes Abu Bakr As-Siddique(أبوبكرالصديق) with him,
and he says: We'll give you a pay raise.
Abu Bakr As-Siddique رضي الله عنه said;
You pay me 300 Dinar(دينار), a year, and you'll gives me the whole sheep, per day.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: No! We're not gonna give you that.
Ali Ibn Abi Talib(علي ابن ابي طالب) said: Give it to him, just give it to him.
He said:
أترا ذالك
Umar(عُمَر) said: Do you think so.
He said: Yes! I think so. Give it to him.
He said: Alright we agree, we'll give you the whole sheep and 300 Dinar(دينار).
Umar Ibn Al-Khattab(عمرابن الخطاب) is still arguing, he is trying to bargain a better deal.
But Ali Ibn Abi Talib(علي ابن ابي طالب) said: No! Just give it to the Khalifah(خليفه).
Then Abu Bakr As-Siddique(أبوبكرالصديق), he goes and he stands on the Mimber(ممبر)
and he calls all of the Sahabah(صحابه), in the Masjid(مسجد) and he says:
You have paid me 250 Dinar(دينار) a year and half a sheep per day
and that wasn't enough for me.
So, Umar(عُمَر) and Ali Ibn Abi Talib(علي ابن ابي طالب) gave me a pay raise 300 Dinar(دينار) per year,
and the entire sheep per day.
Do you agree?
They said: Yes, we agree.
Allah Ho Akbar(الله أكبر)
He has to get the consent of his people.
It's like you're talking about the dream world, something that is fantasy رضي الله عنه.
A few things, I wanted to note here, number one, some people might be wondering
how come one sheep a day that seems a lot,
one sheep a day, it's a lot of meat.
First of all, I used to think before that it may be because of the size of the family of Abu Bakr(ابوبكر)
but then when you look at it at that particular time.
He has already divorced one of his wives and one of his wives has died.
So he had two wives, and most of his kids were adults
he had two boys and two girls.
Abdur Rahman(عبدالرحمن) was an adult and Abdullah(عبدالله) might have passed away then
because he passed away during the Khilafah(خِلَافَه) of his father.
Ayesha(عائشه) was Umm Al-Mo'mineen(أم المؤمنين), so she was taken care of
being the wife of Rasool Allah ﷺ from the fae(فيئ).
And Asma(أسماء) was taken care of by her husband, Az-Zubair Bin Awwam(ألزبير بن عوام).
So why does Abu Bakr As-Siddique(أبوبكرالصديق) in terms of the family is not large,
why would Abu Bakr As-Siddique رضي الله عنه want an entire sheep per day
for just him and his two wives.
Number one, in those days they didn't have five course meals
Salads and appetizers and desserts and all what they ate was meat and bread.
Therefore the portion of meat needs to be more, because they don't have all these side dishes.
Their diet was very simple, bread made out of barley or wheat
and they would cook the meat in a soup and they would put the bread in it, and that's it
they would have honey or butter, dates.
No spice whatsoever they just have salt that was their food.
So they used to eat a lot of meat, naturally.
Now, the nutritionists today say that, you know, red meat is not good for you
and you should eat a lot of vegetables and all that stuff, who said that.?
I mean, Islamic medicine didn't tell us red meat is not good for you
otherwise Islam would have made it Haram(حرام).
If it wasn't good for you Islam would have made it Haram(حرام).
And if any nutritionist tries to debate with you on the issue of vegetables being important.
Tell them Khalid Ibn Walid رضي الله عنه never had a Salad in his life
and he was as healthy as he could be.
And not only was Khalid Ibn Walid(خالد ابن وليد) eating red meat but he ate Ad-Dhabb(ألدَّبْ).
You know what the Ad-Dhabb(ألدَّبْ) is?
Ad-Dhabb(ألدَّبْ) is this reptile.
That looks like a dinosaur but it's small.
It's very strange, it looks weird.
I mean, this thing only lives in the desert and Jurassic Park it's relic of the dinosaur age,
it's a very fearsome big, it's like a big lizard huge, it looks like a dinosaur.
And once Rasool Allah ﷺ was an invitation
and that was something that the Bedouins, the Araabs(أعراب) used to eat
in Makkah, they wouldn't eat it,
but the Araab(أعراب) in the desert, they would hunt it down, and they would eat it.
So Rasool Allah ﷺ was presented with it, Rasool Allah ﷺ refused to eat it.
So they told them is it Haram(حرام).?
Rasool Allah ﷺ said;
لا ولكن لم يكن بالارض القومي فأجدوني فعافق
He said: No! It's not Haram(حرام), but it is something that didn't exist in the land of my people.
So I find myself to dislike it.
You know, sometimes if you're not brought up on certain food, you cannot eat it.
So when Khalid Ibn Walid(خالد ابن وليد) heard that, he took care of Ad-Dhabb(ألدَّبْ)
even though he was from Makkah,
but Khalid Ibn Walid(خالد ابن وليد) he didn't care, he took care of the whole thing.
Khalid Ibn Walid رضي الله عنه is a general of an army, you can't
When you're out there in the desert, you might have to eat Ad-Dhabb(ألدَّبْ).
So his personality demanded that he has to deal with all type of different types of food.
They used to eat meat.
There's a story of Abu Obaidahرضي الله عنه,
Abu ObaidahBin Jarrah(أبوعبيدةبن جراح), he says, Rasool Allah ﷺ sent us to raid a caravan
and he gave us leather bags of dates.
No canned food, no lunch boxes just leather bags filled with dates.
That was their ration.
So he said: We went out and we're running out of food
so I started giving each soldier one date per day.
So the narrator of this Hadith(حديث), He said: I asked about Abu Obaidah(ابوعبيدة)
what would one date do.
He said: We would eat it and then we would suck on the seed.
What can we do.?
And then he said: We would gather leaves of trees and soak them in water and eat them.
You have to survive.
And this is a Sahih Hadith(صحيح حديث), it's in Bukhari(البخاريْ) and Muslim(مسلم).
He said: And then we saw on the beach, what appeared to be a big sand dune
or like a sand dune.
When we got closer, we found it to be a whale that was washed on the beach.
He said: So we went there and I told them, it is Mayta(ميته), it is dead.
Now either this is before the Hukum(حكم) of fish was given by Rasool Allah ﷺ
or what he meant is that it has been dead for some time.
But then Abu Obaidah(ابوعبيدة) said;
نحن الرسل لرسول الله
We are the messengers of Rasool Ullah.
We are the messengers of the Messenger of Allah
and this is a necessity for us, so go ahead and eat from it.
So the Sahabah(صحابه) said: We set camp over there, that's it.
the whole army just set camp next to this whale
He said: We would cut off portions of meat as big as a bull, as large as a bull.
He said: We would take buckets of oil out of its eye.
I mean, they would call it oil, the liquid that is in the eye
buckets of it, and they would drink it.
He said: We would just put fire on the side of it,
just we would stick some wood on the side of it and have it burn and then go and grab the meat
that is cooking from the side of it,
and we will take out other pieces and dry them they got themselves busy next to that whale.
He said: Abu Obaidahرضي الله عنه wanted to know the size of it.
So he had 13 of us get into the eye socket, that's how big it was.
He said: 13 of us got into the eye socket, and then he took a bone from the rib, a rib bone.
And then he had the tallest man among us ride on the highest camel
and he went under the rib bone, without bumping his head into it.
So it was huge.
He said: We ate from it until we became fat.
Do you know how long they stayed there.?
They stayed there for an entire month
and you know how many this army was?
Three Hundred.
300 of them living on seafood for an entire month.
They went to Rasool Allah ﷺ and they told him, about it.
He said: That is the Rizq(رزق) that was sent to you by Allah, did you bring me some.
He said: We had some dried meat with us, and we gave him some of it.
Rasool Allah ﷺ wanted to eat from it because he consider it to be a blessed food
it was Rizq(رزق) send from Allah.
And this is mentioned as an evidence of the Rizq(رزق) of Allah to Al-Mujahideen(ألمجاهدين).
So there's no problem with meat, and red meat like the nutritionists want to tell us.
Infact there's not even a problem with fat.
You know there's two types of sheep, two species of sheep,
one type has a tail but the other one has this big blubber of fat, at the back.
The Mujahideen(ألمجاهدين) in Afghanistan, they used to take that solid piece of fat,
and they would dry it and cut it to cubes, and they would eat it.
Now tell a nutritionist about that, they'll get a heart attack
100% cholesterol, what are you're doing.
But you never heard of any of these Mujahideen(ألمجاهدين) dying because of the high cholesterol level.
And with the Sahabah رضي الله عنهم I mean, how could anyone die
because of heart attack or cholesterol, when they follow the advice of Umar Ibn Al-Khattab(عمرابن الخطاب).
I mean, I mentioned to you part of it before but some of the brothers were asking me about it.
Umar Ibn Al-Khattab(عمرابن الخطاب) sent a letter, when he became Ameer Ul-Mo'mineen(أميرالمؤمنين),
he sent this message to his governors,
he wants to make sure that the Muslims don't become luxurious and don't change their ways.
So he sent them this letter, listen to his instructions.
Abu Usman An-Nahdi(أبوعثمان ألنهدي) said;
We received a letter from Umar(عُمَر), when we were with Ut'bah Bin Farqat(عتبة بن فرقت) in Azerbaijan.
He said:
Wear the dress of your father Ismail(اِسْماعِيْل) and beware of the luxury and the clothes of the non Muslims.
Spend your time under the sun, since it was the bath of the Arabs.
Be rough, be coarse and be prepared, sometimes walk barefoot
and jump over the horseback, rather than climb them.
Shoot targets and run between them.
I mean, how could you gain weight if you're following these instructions.
So the problem is not with red meat.
The problem is not with meat the problem is in two things.
Number one, a stationary lifestyle, in-active.
If you're inactive, even if you're living off nothing but grass, you're going to gain weight.
The people in this country eat grass, anybody eats grass?
Well, I went into a store in America, a juice store they make very nice, natural juice
out of all different fruits and all that, it's very fresh.
But somehow this nutrition fad started
where they make you a cup of juice from grass.
Regular grass, they would grind it in this machine
and he would get a cup of juice from grass,
and it's $4 Dollars to drink a cup of grass juice.
My point is I'm not trying to say that, you know all of this nutrition stuff is wrong and all of that.
But Islamic medicine has told us what is good and what is not.
Let me get back to that point but just to finish off this issue of inactiveness.
If you're inactive, whether you're eating vegetables, or you're eating meat, it's a problem.
The second problem is Sharh(شرح), gluttony.
People have became greedy, they eat too much.
That's the critical problem from an Islamic medicine point of view.
Rasool Allah ﷺ says;
مَا ملأَ آدمِيٌّ وِعَاءً شَرًّا مِنْ بَطنٍ
The son of Adam(آدم) cannot fill any container worse than the stomach
and Rasool Allah ﷺ says;
ألمعدة بيت الداء
The House of illness is the stomach, so excessive eating is a problem, eating too much being greedy.
The Sahabah رضي الله عنهم would eat
but they would leave 1/3 of the stomach empty
and then they would go through periods of fasting, and they had a very active lifestyle
and sometimes they would become poor and they would survive on nothing but dates.
Abu Hurairah(أبوهريرة) says;
وكُنْتُ ألْزَمُ رَسولَ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ علَى مِلْءِ بَطْنِي،
I used to follow Rasool Allah ﷺ on an empty stomach.
So two problems again, Excessive eating, and having a stationary lifestyle.
The issue here is not vegetables, versus meat.
Rasool Allah ﷺ said that filling the stomach is a problem whether it's with red meat
or with vegetables, doesn't make a difference.
That's where all the diseases are.
Red meat and fat are Halal(حلال), and even with fat
you know, fat is a no-no with the health experts.
Now if fat wasn't good for you,
Allah wouldn't have made it Haram(حرام) on Bani Israel(بني أسرائيل) as a punishment for them.
Allahعَزَّوَجَلْ says;
وحرمنا عليها
We made it Haram(حرام) on Bani Israel(بني أسرائيل) to eat the fat, as a punishment for them.
So if fat wasn't good, Allah wouldn't punish them by not allowing them to eat it, if it wasn't good.
So, again, I hope that this point is clear.
Islamic medicine is better than all of these theories that come on a daily basis
and all of these fads that are sometimes with no intention but making money.
I mean you sell grass for $4 Dollars, tell me what is that, if it's not a marketing scam.
Take advantage of people, I mean you could get as much grass as you want
from the field outside and you have to pay four Dollars to get it.
Tayeb(طيب) the second point Abu Bakr As-Siddique رضي الله عنه would have an entire sheep per day,
because he was generous, he would have guests.
His house was open.
So he's not asking for himself but this is for him and his guests
generosity was part of their daily life, Ikraam(إكرام).
Number three, the initiative of Umar Ibn Al-Khattab رضي الله عنه
he would initiate things, he would get things moving.
So don't expect everything to come from the leader
Abu Bakr As-Siddique رضي الله عنه could not go and ask so he went to do business in the marketplace
but Umar Ibn Al-Khattab(عمرابن الخطاب) is the one who gave him the salary and then gave him a pay raise.
Don't expect everything to happen from the side of the leadership
you have to do your part, do something, don't just sit there.
Number four, the need for full time, Islamic workers.
Abu Bakr As-Siddique رضي الله عنه, Umar Ibn Al-Khattab(عمرابن الخطاب) told him
you have to take care of this job full time
you can't go and make a living in the marketplace
and then lead the Muslims in your spare time.
Our problem today is that we Muslims are sitting down like those women
who were waiting for Al-Khalifah(خليفه) Abu Bakr As-Siddique رضي الله عنه,
families needs Fatwa(فتوى), they can't find it.
Families need counseling, they can't find it.
They need mediators, they don't find them,
wives especially go through a lot of problems and they don't find anybody to help them, to mediate.
Muslims are going through problems whether there are financial problems or family problems or other issues,
and they don't have anybody to help them.
Muslims are in need of Islamic education and they can't find it
brothers or sisters are talking about we want to learn Arabic
we want to learn Shariah(شريعة), where do we go.?
Well, we're paying the price for not providing the professionals who can take care of these needs.
The Ummah(امة) is paying the price,
because it doesn't want to pay the tax, it's dues for having all of this.
We want solutions for everything but you don't want to pay for anything.
So the field of Islamic work is way undermanned
Umar Ibn Al-Khattab(عمرابن الخطاب) wanted the Khalifah(خليفه) to be there full time,
the salary wasn't enough we're gonna give you more.
Ali Ibn Abi Talib(علي ابن ابي طالب) said: Give him more.
And in Islamic work if there is a salary to be paid,
it's going to be lower than what people can get from non Islamic work, that's why you get the lowest in qualification.
Because if I can make a few $1,000 in another work.
Why would I go and take the line of Islamic work.?
I mean just because Islamic work doesn't mean that the person should be paid less.
Abu Bakr As-Siddique رضي الله عنه had some bills to pay,
and he wanted the sufficient salary.
If you're not gonna pay it I'm not gonna give my full time for it.
He didn't say that, No! I should have Zuhd(زهد) and just accept whatever you give me. No!
I have some needs that need to be taken care of.
He wasn't asking for a pay raise because of the role of being the Khalifah(خليفه)
He was asking for what he could get, if he wasn't the Khalifah(خليفه).
These are my qualifications, I'm a successful businessman,
I can go and buy and sell in the marketplace and I can make a living.
Pay me equivalent to that, otherwise I can't fill this job.
And when Umar Ibn Al-Khattab(عمرابن الخطاب) grabbed his hand, I forgot to mention this,
when he told him, تعال ها هنا Come here
Abu Bakr(ابوبكر) said:
مالي أمرتكم حاجة
I don't need this position of authority, you put me in.
It's not paying me enough to take care of my family.
I have a family to take care of.
So Islamic work will remain unprofessional and weak, and the needs of the Muslim communities,
especially as minorities living in non Muslim societies.
These needs are not going to be fulfilled unless the Muslim community comes together,
pays money, brings the best people to take care of those needs.
Bring the teachers, to teach Arabic and pay them well.
Bring the Imam(اِمَام)s, to take care of the Masajid(مساجد).
Bring the good administrators, the ones who are successful in the business world.
Bring them into Islamic work so that they can bring their skills
and run the Islamic organizations professionally.
In the community Abu Bakr As-Siddique رضي الله عنه, he was very active.
He had one wife in Madina and he had another wife in As-Sunh(ألصنح), a village outside of Madina.
Before he was Khalifah(خليفه) he used to milk their goats.
Abu Bakr As-Siddique رضي الله عنه would go to these families, and milk their goats in his small village.
So when he became Khalifah(خليفه) a young girl said:
O Abu Bakr(ابوبكر) is not going to milk our goats anymore.
Now he's the Khalifah(خليفه)
Abu Bakr As-Siddique رضي الله عنه heard that and he said:
No, I will still milk your goats, and I pray to Allah عَزَّوَجَلْ
not to make this new position of mine, prevent me from doing what I used to do before.
I don't want this position to change my Khuluq(خلق), to change what I used to do before
and he would go around, Milking their goats, and he would ask them.
Do you want the milk to have foam on the top or without foam, custom made.
If you want foam that he will lower the cup, or the bowl,
and he will squeeze the milk so that it will make a foam.
If they say we don't want foam, then he will bring it closer to the breast.
He's the Khalifah(خليفه), his armies are shaking the thrones of Persia, and the Roman Empire,
and he's milking the goats for the old women.
Khalifahرضي الله عنه is comfortable in Madina, going around serving the people,
while his armies are shaking the thrones of Kuffr(كفر) around the world.
So the Khilafah(خِلَافَه) wasn't a magnificent scene, don't go into these beautiful palaces
decorated with gold and silver with bodyguards surrounding him, from every direction.
You go in, you don't tell the difference between him and everybody else wearing regular clothes.
Umar Ibn Al-Khattab(عمرابن الخطاب) is saying:
Stay away from the clothes of those luxurious people continue with the clothes of your father's.
The poor dress code of two pieces of cloth that you wrapped around your body.
And Umar Ibn Al-Khattab(عمرابن الخطاب) was the Khalifah(خليفه) and he is speaking to his armies, who are in Azerbaijan.
He, one day went to Umar Ibn Al-Khattab(عمرابن الخطاب), and he said:
Let's go and visit Umm Aimen(أم أيمن) like Rasool Allah ﷺ used to visit her.
Umm Aimen(أم أيمن) nursed Rasool Allah ﷺ she's an Abyssinian slave
and Rasool Allah ﷺ freed her, and he used to love her so much.
And she nursed him.
So she was like, the mother of Rasool Allah ﷺ.
Abu Bakr(ابوبكر) said: Let's go and visit her, like Rasool Allah ﷺ used to visit her.
So Abu Bakr As-Siddique(أبوبكرالصديق) and Umar(عُمَر) went to visit this old woman, Umm Aimen(أم أيمن).
And as soon as, they sat down, she started crying.
So Abu Bakr(ابوبكر) said: Why are you crying?
If Allahعَزَّوَجَلْ has given His Messenger what's better for him.
He thought that she's crying because
it's not Rasool Allah ﷺ who was visiting her, it's Abu Bakr(ابوبكر) and Umar(عُمَر).
So he said: Allah has given Rasool Ullah, what is better for him. Why are you crying?
She said: I'm not crying because I don't know that Allah has given His Messenger what's better for him.
I'm crying because the revelation discontinued by the death of Muhammadﷺ.
Because there's no more Wahee(وحي) coming to us.
And that stirred up the emotion of Abu Bakr(ابوبكر) and Umar(عُمَر) and they cried with her.
Abu Bakr As-Siddique رضي الله عنه saw a woman a foreign woman, he doesn't know her.
Her name is Zainab(زينب).
After a while he noticed that she wasn't speaking.
So he said: What's wrong with this woman, how come she doesn't speak.?
They said:
نذرت أن تحجَّ صامةً
She made an oath, Nadhar(نذر), a vow that she's gonna make Hajj(حَجْ) without speaking.
Abu Bakr As-Siddique رضي الله عنه and I'm bringing this up as an example of Naseeha(نصيحة).
He said: تكلمي Speak
فَاِنَهَا هذا لا يحل فإنهم من أمر الجاهلية
Speak! It is not allowed for you to do that, and this is an affair of Jahiliyyah(جَاهلِيَّة).
These are things of Jahiliyyah(جَاهلِيَّة), making a vow not to speak and -
So, she spoke and said: Who are you? He said:
أن إمراء من المهاجرين
I am a man from among the Muhajireen(مهاجرين).
She said: Which part of Muhajireen(مهاجرين) are you from?
He said: I'm from Quraish(قُرَيْشْ).
She said: Which part of Quraish(قُرَيْشْ) are you from?
He said: إنَّكي لَسئول You asked too many questions.
And in the beginning you don't want to speak at all
and now you just started question, after question
إنَّكي لَسئول أنا ابوبكر
You asked too many questions I am Abu Bakr(ابوبكر). So she said:
يا خليفة الرسول الله
O successor of the Messenger of Allah.
This age of good that we're living in, that came after an Age of Ignorance.
How long will it last.?
This woman lived in the time Jahiliyyah(جَاهلِيَّة).
And she lived in the time of Islam, and she saw the blessing and the Barakah(بركة) of the rule of Allah, the Hukum(حكم) of Allah.
So she said:
This time of good. How long will it last.?
He said: It will last as long as your Imam(اِمَام)s stick to the straight path.
As long as the Imam(اِمَام)s keep to the straight path, this affair will last.
She said: Who are the Imam(اِمَام)s?
This is a very simple - illiterate woman,
she said: Who are the Imam(اِمَام)s.?
Abu Bakr(ابوبكر) said: Among your people are their heads, and leaders, who when they give orders they are obeyed.?
She said: Yes. He said: Those are the Imam(اِمَام)s.
Anybody in a position of authority, is an Imam(اِمَام).
Anybody who's listened to, is an Imam(اِمَام).
And as long as the Imam(اِمَام)s are on the straight path
the Ummah(امة) will be on the straight path.
He would enjoin good and forbid evil, he would educate the Ummah(امة).
There's an Ayah(آية) in Qur'an, Allahعَزَّوَجَلْ says;
يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ
Al-Maidah(ألمائدة) One O five(105) Allahعَزَّوَجَلْ says: O you, who believed
upon you is responsibility of yourselves
those who have gone astray will not harm you. When you have been guided.
Allah is saying, Take care of yourself.
No matter what happens to the people around you it won't harm you.
Now some people might interpret this as being inactive or or negative and not having any involvement
to just take care of yourself and leave everybody else.
So when Abu Bakr(ابوبكر) felt that some people are giving it, this interpretation.
He gathered them and told them, I heard Rasool Allah ﷺ say,
إنَّ القومَ إذا رَأَوُا المُنكَرَ فلَمْ يُغَيِّروهُ؛ عمَّهَمُ اللهُ بعذابٍ
I've heard, Rasool Allah ﷺ say that if people see evil happening in front of their eyes
and they don't prevent it, they will all be punished.
So you have to understand the Ayah(آية) right.
An-Nawawi(ألنووي) says;
وأمَّا قوله تعالىيَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ فليس مخالف لوجوب الأمر بالمعروف ونهي عن المنكر
لأنَّ المذهب الصحيح عند المحققين في معنى الآية
أنكم إذا فعلتم ما كلفتم به فلا يضركم تقسروغيركم مثل قوله تعالى وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
An-Nawawi(ألنووي) says, when Allah says that O, you who believe,
if you are doing right, it won't harm you in the misguidance of others
it does not mean that you shouldn't enjoin good and forbid evil
but it means that if you forbid evil and you enjoined good
and then the people did not follow it, then that will not harm you.
So At-Taifah Al-Mansoora(ألطائفة المنصورة)
I'm bringing up the At-Taifah Al-Mansoora(ألطائفة المنصورة) a lot
because it's an important concept to understand.
Rasool Allah ﷺ talks about this victorious group.
Rasool Allah ﷺ says about them
لا يضرهم من خلفهم
They are not harmed by the ones, who disagree with them, because they have already done,
الأمر بالمعروف ونهي عن المنكر
Therefore, whatever anybody else, would do wouldn't harm them.
As long as they have fulfilled their role in enjoining good and forbidding evil.
But if you do not forbid evil and you allow it to happen.
No, you will be harmed by that
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
And no bear of burdens shall bear the burden of another.
He would fix the mistakes of others, for example, somebody came in and said;
Abu Bakr(ابوبكر) was sitting in the gathering, so he came in and said;
ألسلام عليك يا خليفة الرسول الله
Assalam-O-Alaikah, O Khalifah(خليفه) of the Messenger of Allah
he said:
من بيني ها أوْلآءجميعًا
You give me Salam(سلام) out of all of these people
meaning, why just me, why you only give me Salam(سلام).
Say Assalam-O-Alaikum(ألسلام عليكم) to everyone.
He told his son Abdur Rahman(عبدالرحمن)
ولا تمازجارك فإنَّ هذا يبقى ويذهب الناس
Don't fight with your neighbor, because this will remain, and people will die.
You will die and your neighbor will die but your deeds will remain.
So don't fight with your neighbor and be nice.
This is permanent, what you do is permanent, and it will be remembered by people,
and it will be brought up by Allahعَزَّوَجَلْ on the day of judgment, but you will die and your neighbor will die.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ تسلِيْمًا كثيرا