اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝
بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله ، وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْرا
Abu Bakr As-Siddique رضي الله عنه, regarding the governorship of the Muslim states
he followed the policy of not changing any governor or general, that was appointed by Rasool Allah ﷺ.
All of the Umara Al-Jund(أمراء ألجُنْد) and Umara Al-Buldaan(ألأمراء ألبلدان)
you see there is two types of appointments.
One was a general over an army and the other one was a governor over an Islamic state.
The ones, who were appointed by Rasool Allah ﷺ Abu Bakr As-Siddique رضي الله عنه never changed any one of them,
unless he was going to appoint the person to a better position
or giving them a choice between two different positions.
So for example with Amr Bin Al-Aas رضي الله عنه, he was appointed by Rasool Allah ﷺ over Oman(عمان).
So Abu Bakr As-Siddique رضي الله عنه sent him a letter
saying that I was thinking about appointing you over the army
I'm going to send you to Falasteen(فلسطين).
So it is your choice whether you want to stay where you are, or go and lead that army.
So, Amr Bin Al-Aas رضي الله عنه went with the recommendation of the Khalifah(خليفه), and he left Oman(عمان)
and took charge of the army that was going to Falasteen(فلسطين).
And, Al-Muhajir Bin Abi Umayyah(ألمهاجر بن أبي أمية), Abu Bakr As-Siddique رضي الله عنه sent him a message
and asked him whether he wants to be the Ameer(أمير) of Sana'a(صنعاء),
or the Ameer(أمير) of Hazaral-Maot(حضرالموت)
and he was already appointed by Rasool Allah ﷺ in Yemen.
So, Al-Muhajir Bin Abi Umayyah(ألمهاجر بن أبي أمية) chose to be in San'a(صنعاء).
Other than that he did not fire anyone that was appointed by Muhammadﷺ.
What were the responsibilities of these Umara'a(أمراء)?
And again, Ameer(أمير) means a leader or a head of something.
Number one, leading the prayers and delivering the Jumu'ah(جمعه).
Part of the responsibility of the Ameer(أمير) was to be the Imam(اِمَام) of Salah(صلاة)
and the Imamah(اِمَامة) of Salah(صلاة) was a manifestation of the leadership of the person in religion
and since this person is leading in religion
then it would only make sense that they would lead in an issue that is of less importance and that is affairs of Duniyah(دُنِيَّا).
Now it has become upside down, we see the role of Imam(اِمَام) less important than political or military responsibility.
But the Sahabah رضي الله عنهم, when they saw that Abu Bakr As-Siddique رضي الله عنه was the Imam(اِمَام) of the Salah(صلاة),
they saw that as an indication that he is actually the one, who would take over after Rasool Allah ﷺ passes away.
So they used to lead the Salah(صلاة) in Jama'ah(جماعة) in the Masjid(مسجد)
and they used to also deliver Khut'ba Tul-Jumu'ah(خطبة الجمعه).
So the Khalifah(خليفه) would deliver the Khut'ba Tul-Jumu'ah(خطبة الجمعه) in the Muslim capital,
and then the Ameer(أمير) of every location would deliver the Khut'ba(خطبه) in Al-Masjid Al-Jamiah(المسجدألجامع)
the major mosque in that town or area.
So for example, in Sana'a(صنعاء) there was a Jamiah Al-Kabeer(جامع ألكبير) the Grand Mosque,
and that is where the Khut'ba(خطبه) would be delivered by the Ameer(أمير).
In Damascus, you had Al-Jamiah Al-Amwi(جامع ألأموي) the central mosque, the grand mosque north up of Damascus.
In Al-Andalus(ألأندلس) you had Jamiah Qurtubah(جامع ألقرطبه) the Masjid(مسجد) of Qurtuba(قرطبه).
So that's where the Ameer(أمير) would give the Khut'ba(خطبة).
So, Khut'ba Tul-Jumu'ah(خطبة الجمعه) was the message to the people to teach them, their religion.
It was also a chance for the Ameer(أمير) to speak about the situation of the Ummah(امة), to his followers.
So the Khut'ba(خطبة) had the comprehensive role of teaching the people Fiqh(فقه),
teaching them their religion, and also updating them on the affairs of the Ummah(امة).
Second responsibility of the Umara'a(أمراء), everything relating to Jihad(جهاد) would be their responsibility.
So, the recruitment for example would be done by the Umara'a(أمراء),
when Abu Bakr As-Siddique رضي الله عنه wanted soldiers to go and reinforce the armies
that were sent to Persia, and to the Roman Empire.
He for example sent to his Umara'a(أمراء) in Yemen calling them to recruit soldiers and send them.
So the Ameer(أمير) would play the role of recruitment
he would also play the role of financial responsibility relating to the Jihad(جهاد)
because you had the booties of war
you have the Rations of the soldiers,
you have the salaries, so there's a lot of financial responsibility involved in that.
And that's also the responsibility of the Ameer(أمير)
in addition to negotiating with the enemy, any peace agreements or truce,
that's also something that the Ameer(أمير) would do on behalf of the Khalifah(خليفه)
and usually there would be a two way communication between the two.
But Abu Bakr As-Siddique رضي الله عنه gave the Umara'a(أمراء), a lot of independence and authority to make decisions.
But obviously in major issues, they would always send Rasul(رسول), a messenger to the Khalifah(خليفه) to consult with him.
Number three, the appointment of judges, and Zak'at(زكواة) collectors
and the collectors of Jizya(جزية) that was also something that was done by the Ameer(أمير).
Number four, they will take the Baiyah(بَيْعة) for the Khalifah(خليفه).
Because in those days, the methods of communication were slow
so you can't take a Baiyah(بَيْعة) from everyone in the same time.
So in Madina, Umar Ibn Al-Khattab(عمرابن الخطاب), took the Baiyah(بَيْعة) for Abu Bakr As-Siddique(أبوبكرالصديق),
or he's the one, who initiated that in the Khut'ba(خطبة) as we mentioned in the last session.
But Abu Bakr As-Siddique رضي الله عنه was present
he was standing on the Mimber(ممبر) and people would came and gave him Baiyah(بَيْعة).
But how will the people of the other states, give Baiyah(بَيْعة) to the Khalifah(خليفه)
they would give it to the Ameer(أمير) of the Khalifah(خليفه), on behalf of the Khalifah(خليفه).
Number five, they would establish the Hadood(حدود)
and they would enforce the law, and they would make Ijtihaad(إجتهاد) on that.
For example, there's this case where the Al-Muhajer(ألمهاجر)
who was at that time, the Ameer(أمير) over Hazral-Maot(حضرالموت).
There were two women, who used to sing,
and one of them was singing against Rasool Allah ﷺ, making songs against Rasool Allah ﷺ
while the other one, was making songs against the Muslims.
So Al-Muhajer(ألمهاجر), he made Ijtihaad(إجتهاد) in this issue.
There's no clear Hukum(حكم), or Hadd(حدّ) that he knows of.
So he broke their front teeth and then he sent to the Khalifah(خليفه) telling him of what he did.
So, Abu Bakr As-Siddique رضي الله عنه told him;
The woman, who used to sing against Rasool Allah ﷺ should have been executed
and the woman, who used to sing against the Muslims,
you shouldn't have broken her teeth but you should have punished her in a very light punishment
because the first case is Kuffr(كفر), while the second case is a sin.
So, he corrected the judgment of Al-Muhajer(ألمهاجر)
but the Al-Muhajer(ألمهاجر) has already went ahead and made the Ijtihaad(إجتهاد) and enforced the law.
Number six, the Umara'a(أمراء) would hold study circles in the Masajid(مساجد).
So the Ameer(أمير), who is a political leader, or an army general
would sit in the Masjid(مسجد) and hold the Halaqah(حلقه), teaching the people Qur'an
teaching them the Hadith(حديث) of Rasool Allah ﷺ
they viewed this as part of their responsibility.
So, Al-Muhajir Bin Abi Umayyah(ألمهاجر بن أبي أمية) would sit down in the Masjid(مسجد) and would teach the people.
Muadh Ibn Jabal(معاذ إبن جبل), who was an Ameer(أمير) he would sit in the Masjid(مسجد) and teach the people.
Abu Darda رضي الله عنه and the other Sahabah(صحابه), who had these political and military responsibilities
but they viewed it as part of their responsibility, as a leader
to teach the people and to convey to them the religion.
There are, these stories that Ali Ibn Abi Talib رضي الله عنه and Az-Zubair(ألزبير) were late in giving Baiyah(بَيْعة).
So what's the truth in that what really happened.?
Now, we did say earlier on that, yes, Ali Ibn Abi Talib(علي ابن ابي طالب) wasn't present in Saqeefah(ثقيفه) Of Bannu Sa'adah(بنوسعدة)
because he was busy with the funeral proceedings of Rasool Allah ﷺ.
However, the next day, when the Baiyah Aama'a(بَيْعة عامة) took place
when Abu Bakr As-Siddique رضي الله عنه was in the Masjid(مسجد) taking the Baiyah(بَيْعة) from the general public.
He looked around, and he did not see Az-Zubair Bin Awwam رضي الله عنه, so he called him.
So, Az-Zubair(ألزبير) came
and Abu Bakr As-Siddique رضي الله عنه said;
أتريدو أنت شُقَّ عصل مسلمين
Do you want to disunite the Muslims.
So, Az-Zubair(ألزبير) said;
لا تصليب عليك يا خليفة رسول الله
We have nothing against the Khalifah(خليفه) of Rasool Allah ﷺ and he came and he gave Abu Bakr(ابوبكر) Baiyah(بَيْعة).
He said: I wasn't late because I had anything against you.
So he came and gave the Khalifah(خليفه) Baiyah(بَيْعة)
and then Abu Bakr As-Siddique رضي الله عنه looked around that he didn't see Ali(علي).
And then Ali(علي) came in rushing.
So Abu Bakr As-Siddique(أبوبكرالصديق) said;
أتريدو أنت شُقَّ عصل مسلمين
Do you want to disunite the Muslims
because he didn't give Baiyah(بَيْعة) means you're standing out of the Jama'ah(جماعة) of the Muslims.
Ali Ibn Abi Talib(علي ابن ابي طالب) said;
لا تصليب عليك يا خليفة رسول الله
I have nothing against you O Khalifah(خليفه) of Rasool Allah ﷺ.
And then he gave Abu Bakr As-Siddique رضي الله عنه Baiyah(بَيْعة).
Now this Hadith(حديث) was mentioned by Ibn Kathir(اِبْنِ كَثِيْر).
And Ibn Kathir(اِبْنِ كَثِيْر) also mentions that
Imam Muslim(إمام مسلم) went with Shaikh(شيخ) Ibn Khuzaimah(إبن خذيمة) to teach him this Hadith(حديث)
and he wrote it down
and then Imam Muslim(إمام مسلم) said;
This Hadith(حديث) is equal to a camel.
Meaning, this is very valuable, it's equal to a camel.
Ibn Khuzaimah(إبن خذيمة) told him,
it's not only equal to a camel it's equal to a big pile of money of gold coins.
So this Hadith(حديث) is very valuable because it tells us the truth of the situation what happened
and Ali Ibn Abi Talib(علي ابن ابي طالب) was at home when the Muslims were gathering in the Masjid(مسجد)
so somebody came and told him
that the Khalifah(خليفه) is taking Baiyah(بَيْعة), in the Masjid(مسجد)
Ali Ibn Abi Talib(علي ابن ابي طالب), went out rushing, he didn't want to be late
and he didn't even take with him, his Qamees(قميص), or his Izaar(إزار)
he went running to the Masjid(مسجد).
And then they had to deliver to him his Izaar(إزار), when he was in the Masjid(مسجد).
Because he did not want to be late.
When the Baiyah(بَيْعة) is given to the Khalifah(خليفه) of Rasool Allah ﷺ.
How can anybody say that Zubair(زبير) and Ali(علي) didn't want to give Baiyah(بَيْعة) to Abu Bakr As-Siddique رضي الله عنه
when these are two of the Sahabah(صحابه) who know of Abu Bakr As-Siddique(أبوبكرالصديق) - the best.
It was Ali Ibn Abi Talib رضي الله عنه, who said about of Abu Bakr As-Siddique(أبوبكرالصديق)
هو السباق
He was the one, who was always ahead of us,
ما سبقنا إلى خيرٍ قط إلَّا سبقنا
We never tried to compete with them in any good unless he would come out the first.
And Ali Ibn Abi Talib رضي الله عنه loved Abu Bakr As-Siddique(أبوبكرالصديق), so much
that when Abu Bakr As-Siddique(أبوبكرالصديق) passed away.
It was Ali Ibn Abi Talib(علي ابن ابي طالب), who asked for Muhammad Ibn Abi Bakr(محمدإبن أبي بكر)
to be brought up in his own house.
So, Ali Ibn Abi Talib(علي ابن ابي طالب), took the child of Abu Bakr(ابوبكر), Muhammad(محمد) and he raised him up
and he loved him so much that he made him, his Ameer(أمير), his governor over Egypt.
Az-Zubair Bin Awwam رضي الله عنه was married to, who?
He was married to the daughter of Abu Bakr(ابوبكر), Asma(أسماء).
So they had family relationships with Abu Bakr(ابوبكر) and they loved them so much
these are all false claims that have no truth to them whatsoever.
The scholars of Ahlus Sunnah Wal Jama'a(أهل سنة والجماعة) considered to be the Ijma'a(إجماع) of all the Muslims
in giving the Baiyah(بَيْعة) to Abu Bakr As-Siddique رضي الله عنه
every one of the Sahabah(صحابه), none of them broke out from that agreement.
And one of the Sahabah(صحابه), Saeed Bin Zaid رضي الله عنه,
who was one of the ten, given the glad tidings of Jannah(جنة)
he was asked the following question.
أشَّهِدتَا وفَات رسول الله صلى الله عليه وسلم
Did you witness the death of Rasool Allah ﷺ. He says: Yes,
قال له متع بُعْيَى أبا بكر
When was the Baiyah(بَيْعة) given to Abu Bakr(ابوبكر)?
قال سعيد يوم مات رسول الله صلى الله عليه وسلم كره المسلمون أن يبقه بعد يومٍ وليس في جماعة
He said: The Baiyah(بَيْعة) was given to Abu Bakr(ابوبكر) the same day
Rasool Allah ﷺ passed away
because the Muslims did not want to even stay for one day without the Jama'a(جماعة).
قال هل خالف أحدٌ أبا بكر
Was there anybody, who was against the Baiyah(بَيْعة) to Abu Bakr(ابوبكر)
قال سعيد: لا
No!
لم يخالفه إلَّا مرتد
No one would go against Abu Bakr(ابوبكر) and refuse to give him Baiyah(بَيْعة) except a Murtadd(مرتد)
أوكاد أن يرتد
Or somebody, who is about to become a Murtad(مرتد)
وقد أنقضى الله أنصار
And Allahعَزَّوَجَلْ saved the Ansaar(أنْصَار)
فجمعهم عليه وَ اَبايعهم
Allah saved the Ansaar(أنْصَار) and protected them, and made them all give him Baiyah(بَيْعة).
Because we talked about what happened with Al-Ansaar(أنْصَار).
So Allahعَزَّوَجَلْ saved them
and made them give Baiyah(بَيْعة) to Abu Bakr As-Siddique رضي الله عنه.
And then he said:
هل قاعدة أحدٌ من المهاجرين عن بيعتِ؟
Was there anybody from among the Muhajireen(مهاجرين), who did not give him Baiyah(بَيْعة).
He responded by saying;
لأ لقد تتابع على مهاجرون على بيعة
No! All of them came and gave him Baiyah(بَيْعة).
so it is a very clear issue.
A second issue that is brought up is the issue of inheritance.
Fatimah رضي الله عنها and Al-Abbas(العباس), the uncle of Rasool Allah ﷺ,
went to Abu Bakr As-Siddique رضي الله عنه, asking for their inheritance from Rasool Allah ﷺ.
Abu Bakr As-Siddique رضي الله عنه said;
I've heard Rasool Allah ﷺ say about the Ambiyaa(أنبِيَاء)
لا نورث ما تركنا صدقه
The Ambiyaa(أنبِيَاء) of Allah are not inherited - What they leave, is Sadaqah(صدقه).
The Ambiyaa(أنبِيَاء) of Allah, they are excluded from the laws of inheritance.
The Ambiyaa(أنبِيَاء) of Allahعَزَّوَجَلْ do not leave behind any inheritance
the Ambiyaa(أنبِيَاء) of Allah - the Nabi(نَبِي) is the father of his Ummah(امة)
the Nabi(نَبِي) is the father of his Ummah(امة).
What do we call the wives of Rasool Allah ﷺ?
Ummahat-Ul Mo'mineen(أمهات المؤمنين), the Mothers of the Believers.
And what was the Ibrahim عليه السّلام called,
اباک ابراھیم هو سماک المسلمين من قبل وفي هذا
That he is your father Ibrahim(اِبْراهِيْم) and He is the one, who named you Muslims.
He is the one, who gave us this name of Muslims.
So the Ambiyaa(أنبِيَاء), they do not leave behind inheritance.
So when Fatima(فاطمه) and Al-Abbas(العباس) came to Abu Bakr(ابوبكر) they did not know this Hadith(حديث).
Abu Bakr As-Siddique رضي الله عنه told them about it and they accepted that
So they did not received the inheritance.
And then Abu Bakr As-Siddique(أبوبكرالصديق) said;
لست تاركً شيئًا كان رسول الله صلى الله عليه وسلم يعمل به إلَّا عملتُ به
فإنِّي أخش إن تركت شيعًا من أمره أنظير
And I'm not going to disobey any order, of the orders of Rasool Allah ﷺ,
and I'm going to follow his way because if I don't, I'm going to go astray.
Al-Qadhi Ayyaz(ألقاضي أياز), he says;
وفي تركي فاطمه منازعت أبي بكرٍ بعد إحتجاجه عليها بالحديث
ألتسليم لالعجماع على قضية وانَّها لمَّا بلغها الحديث وبين لها تعويل تركت رائها
ثم لم يكن منها ولا منزريتها بعد ذالك طلبٌ ميراث
ثم وليَّ عليٌ خلافه فلم يعدل بها عمَّا فعله ابوبكرو عمر رضي الله عنه
Al-Qadhi Ayyaz(ألقاضي أياز) says,
that when Fatimah رضي الله عنها heard that from Abu Bakr(ابوبكر), she had no hard feelings at all, and she accepted it.
And even when Ali Ibn Abi Talib(علي ابن ابي طالب) became the Khalifah(خليفه) later on,
he did not change what Abu Bakr(ابوبكر) did.
So even Ali Ibn Abi Talib رضي الله عنه, who's part of the family of Rasool Allah ﷺ
did not change the way of Abu Bakr As-Siddique رضي الله عنه,
regarding the inheritance of Rasul Ullah صلوات الله والسلام عليه.
We move on to the next topic, and that is the army of Usamah(أسامه).
After three days of the death of Rasool Allah ﷺ
and the appointment of Abu Bakr As-Siddique(أبوبكرالصديق) as Khalifah(خليفه),
Abu Bakr As-Siddique(أبوبكرالصديق) said;
لِيُتِمَّا بعث أسامة على لا يبقين فى المدينة أحدٌ من جندٍي أسامه إلَّا خرج إلى أستره بالجرف
Abu Bakr As-Siddique رضي الله عنه said the army of Usamah(أسامة) should go out.
No one from the army of Usamah(أسامة) should stay in Madina
and they should go to the camp in Al-Jurf(ألجرف).
A little bit of background, in the eighth year of Hijrah(هجرة),
Rasool Allah ﷺ appointed an army to go, for the first time ever, and face the Romans
and Rasool Allah ﷺ appointed his beloved Zaid Bin Harissah رضي الله عنه to lead that army.
Second in command was Jafar Ibn Abi Talib(جعفر إبن أبي طالب), his cousin.
Third in command is Abdullah Bin Rawaha(عبدالله بن رواحة), one among the Ansaar(أنْصَار).
The army was 3000, and they were to go out to Ash-Sham(ألشام).
This was the first time ever the Muslims are going to meet the Romans.
So this army marches out and to their surprise they see in front of them an enemy that is filling the horizon
as far as you can see, soldiers.
They were 3000, while the enemy was 200,000.
As-Sahabah رضي الله عنهم never ever saw a crowd like that in their life
you know, in the, in Arabia, you don't have such a population to start with to have an army of 200,000.
Arabia was scarcely populated tribes were small
you didn't have these huge numbers.
So the Sahabah رضي الله عنهم are now seeing an army of 200,000 something that they never saw before
and they were only 3000,
so they go back to make Shura(شورى).
Some of them say this army is so huge in numbers that we are excused to go back
and we know that in Qur'an it says that, if you are strong than one can face 10
if you're weak then one faces two.
So they have an excuse, they have the right to go back.
But Abdullah Bin Rawaha رضي الله عنه, he said;
We have came here for Shahadah(شهادة), so why should we go back,
if that's what we came here for, Why should we retreat.?
If we are searching for Shahadah(شهادة), then why do we go back.
So they decided to go ahead.
They fought the first day, the second day, the third day.
Zaid Bin Harissa رضي الله عنه was killed.
So who took over?
Jafar Ibn Abi Talib(جعفر إبن أبي طالب)
and we talked about this and then he was killed
and then Abdullah Bin Rawaha(عبدالله بن رواحة) was killed.
The three of them were killed, and then Khalid Ibn Walid(خالد ابن وليد) took over,
and he made a successful retreat with the army.
The next year Rasool Allah ﷺ wanted to go out himself
So, he prepared the army for Ghazwat Tabook(غزوة التبوك).
They went out and the Romans did not dare to come and faced them.
So there was no fighting that occurred and Rasool Allah ﷺ went back without being harmed
and no fighting occurred.
The third year Rasool Allah ﷺ wanted to send out Usama Bin Zaid(أسامه بن زيد) to lead an army
and he told him, I want you, to go and step over with your horses
the same place where your father was killed.
So Rasool Allah ﷺ appointed Usama Bin Zaid(أسامه بن زيد) to lead an army
and to go and fight and to pass over the same place where Zaid Bin Harissa(زيد بن حارثه) was killed.
A few days after that, Rasool Allah ﷺ passed away.
So now for three years Rasool Allah ﷺ is arranging a campaign
to conquer the Roman Empire.
Mu'ta(موته), Tabook(تبوك) and then the third year, the army of Usama Bin Zaid(أسامه بن زيد).
The way they used to gather the army because they didn't have uniform soldiers there wasn't a professional army
I mean, everyone among the Sahabah(صحابه) was expected to participate in Jihad(جهاد).
So the way they would do it, is
they would have their campgrounds, outside of Madina
and then the soldiers would flood into that campground until the army is ready to go, then it would leave.
So this campground was Al-Jurf(ألجرف).
Rasool Allah ﷺ told the army to go and camp in Al-Jurf(ألجرف).
Some people they could get ready an hour, some people days
So the Army has to be outside of Madina.
So, that the Ameer(أمير) of the army would know how many soldiers are there
and they need to be separated from the residents in Madina.
When Rasool Allah ﷺ passed away, all of those soldiers, who were in Al-Jurf(ألجرف) they came back to Madina.
Three days later, Abu Bakr As-Siddique رضي الله عنه is telling them to go back.
Usama Bin Zaid(أسامه بن زيد), he obeys the order and he goes out to Al-Jurf(ألجرف)
and some of the soldiers go with him.
But now the Sahabah رضي الله عنه are coming to Abu Bakr(ابوبكر)
and try to imagine the situation, it's just three days after Rasool Allah ﷺ passed away.
I mean, they're still going through the pain and agony of the death of Rasool Allah ﷺ,
they're preoccupied with that
and Abu Bakr As-Siddique رضي الله عنه is telling them to go out and to fight the Romans.
So they came to Abu Bakr As-Siddique رضي الله عنه
and Ibn Kathir(اِبْنِ كَثِيْر), he narrates this, he says that they told Abu Bakr(ابوبكر)
إن هؤلاء جل المسلمين، والعرب على ما ترى قد انتقضت بك
فليس ينبغي لك أن تفرق عنك جماعة المسلمين
They said: This army is the majority of the Muslims
and the Arabs have cut their ties with you.
So we don't think that it is appropriate for you to disperse the Jama'ah(جماعة) of the Muslims.
This army is the Jama'ah(جماعة) of the Muslimeen(مسلمين) and now you're going to send them out.
While all of the Arabs around us, are thinking about attacking us.
And these deliberations were going on
they again tried to convince the Khalifah(خليفه)
and the most outspoken person among them was Umar Ibn Al-Khattab رضي الله عنه.
He told Al-Khalifah(ألخليفه)
إن معي
And Umar Ibn Al-Khattab(عمرابن الخطاب) was here
carrying a message from Usama bin Zaid(أسامه بن زيد)
because Usama bin Zaid(أسامه بن زيد) wasn't present.
Usama bin Zaid(أسامه بن زيد) was in Al-Jurf(ألجرف).
So Usama(أسامه) told Umar Ibn Al-Khattab(عمرابن الخطاب) to go to the Khalifah(خليفه)
and convey my message to him. He said;
إن معي وجوه المسلمين وجلتهم ولا آمن على خليفة رسول الله
وحرم رسول الله والمسلمين أن يتخطفهم المشركون
I have with me, the leadership of the Muslims and the majority of their men.
And I don't feel safe on the Khalifah(خليفه) of Rasool Allah ﷺ
and the family of Rasool Allah ﷺ, from the Mushrikeen(مشركين).
Usama bin Zaid(أسامه بن زيد) is saying
this army of mine has the leadership of the community, and it has the fighters
and I am worried that the Mushrikeen(مشركين) will come and snatch away the Khalifah(خليفه),
and the family of Rasool Allah ﷺ.
Now, the Sahabah(صحابه) are feeling the weight of the responsibility of protecting the household of Rasool Ullah.
After Rasool Allah ﷺ passed away, it's the responsibility of the Sahabah(صحابه), to protect his wives, to protect his family.
So, Usama bin Zaid(أسامه بن زيد) is saying that our priority and this was also the opinion of all of the Sahabah(صحابه)
our priority now is to protect the Khalifah(خليفه)
and to protect the wives of Rasool Allah ﷺ,
and to protect the town of Islam, the city of Islam - Madina.
Because all around us, there's a movement of Riddah(ردة)
the base of the Muslims is Madina, and that's where the army should stay.
And it's a very valid point and it makes sense.
Why should our priority now be to fight the Roman Empire,
who are not an eminent danger at this particular moment
and leave Madina, that could be ambushed at any moment of the night or day.
Abu Bakr As-Siddique رضي الله عنه after hearing all of the different views.
And after being pressured by the Sahabah رضي الله عنهم especially Umar(عُمَر)
even the leader of the army who's sending out, Usama bin Zaid(أسامه بن زيد) doesn't think he should go out.
Abu Bakr As-Siddique رضي الله عنه, he gathers all the Muslims in the Masjid(مسجد)
and he stands up and he delivers the following very brief speech, he says;
والذي نفس أبي بكر بيده، لو ظننت أن السباع تخطفني لأنفذت بعث أسامة
كما أمر به رسول الله صلى الله عليه وسلم، ولو لم يبق في القرى غيري لأنفذته
By Him, in Whose hands is Abu Bakr(ابوبكر)'s soul.
Even if I thought that the beasts of prey would snatch me away
I would carry out the sending of the army of Usama(أسامة)
just as the messenger of Allah ordered.
Even if there remained in the villages, no one but myself, I would carry it out.
Abu Bakr As-Siddique رضي الله عنه is putting an end to all of the arguments,
he's saying, not only if they take over Madina
if they succeed in destroying the whole community
and no one remains but me I'm the only person left
I'm still gonna send this army out.
Abu Bakr As-Siddique رضي الله عنه is not here talking about strategy
he is not talking about what is the most beneficial.
Abu Bakr As-Siddique(أبوبكرالصديق) is talking about what is the Sunnah(سنة) of Rasool Ullah,
what is following the messenger of Allah
إِنَّمَا أَنَا مُتَّبِعٌ وَلَسْتُ بِمُبْتَدِعٍ،
I am a follower of the Sunnah(سنة) of Rasool Allah ﷺ, and I am not an innovator
he was making it clear that his method of government,
his policy will be to follow the footsteps of Rasool Allah ﷺ no matter what.
Even if that means that the whole community will be destroyed
I'm still going to follow the way of Rasool Ullah
even if I'm the only person to be left behind
and this is an extremely difficult position to take.
And you need to think about the mindset of the Sahabah(صحابه) at that particular time,
Rasool Allah ﷺ just passed away
and Ayesha رضي الله عنها, I mean look at the description of Ayesha(عائشه) of the situations.
She says:
لما قبض رسول الله صلى الله عليه وسلم ارتدت العرب قاطبة !
واشرأب النفاق والله قد نزل بي ما لو نزل بالجبال الرَّاسيات لهادها
وصار أصحاب محمَّد كأنَّهم مِعْزَى مطيرة
في حشٍّ في ليلةٍ مطيرةٍ بأرض مسبعةٍ
Ayesha رضي الله عنها said;
When Rasool Allah ﷺ passed away all of the Arabs apostated
and the necks of the Munafiqeen(منافقين) started sticking up.
In the Name of Allah, my father was carrying a burden if it was placed over mountains, it would destroy them.
And the Sahabah(صحابه) of Rasool Allah ﷺ became like scattered goats in the stormy cold night,
which is an inland that is filled with wolves.
She said, that the Sahabah(صحابه) of Rasool Ullah, became like scattered goats
because the Shepherd has passed away.
They were like scattered goats in rainy night, very dark, and the whole area is infested with wolves.
That is the description of Ayesha رضي الله عنها to the situation of the Sahabah(صحابه)
there was fear, there was difficulty, there were enemies from every direction
and Abu Bakr(ابوبكر) is saying: I don't care about that.
I'm going to follow the way of Rasool Allah ﷺ and you're gonna have to follow me.
Ibn Hajar Al-Asqalani(إبن حجر ألعسقلاني), he says,
the position of Abu Bakr(ابوبكر) shows that not all the time the majority opinion is right.
Sometimes, a lone person could have the right opinion
Abu Bakr As-Siddique رضي الله عنه was going against the majority of Sahabah رضي الله عنهم
but he was right.
Like Al-Qurtubi(ألقرطبي) says that he had the best opinion among all of the Sahabah(صحابه) of Rasool Allah ﷺ
because of the time that he spent with Rasool Allah ﷺ
and drinking from the fountain of the Prophet-hood as I mentioned to you
and this is a position of Yaqeen(يقين).
You can't take that position taking that stance, unless you have Yaqeen(يقين).
I mean this is something that is not based on intelligence,
and this is something that is based on Eeman(ايمان).
How deep your faith is.
Similar to like the situation of Musa عليه السّلام,
when the sea was in front of him, and the army of Firaun(فرعون) was behind him.
He has told Bannu Israel(بنو اسرائيل), that Allah will give us victory Allah will save us.
But now the real world is telling you, otherwise.
Your eyes are telling you that the army is behind me, and the sea is in front of me
and your ears are hearing nothing but the complaints of Bani Israel(بني أسرائيل)
you lie to us, you promise us that we will be saved
and the army of Firaun(فرعون) is right behind us.
And you get affected by the opinion of the people around you
especially when you're hearing the same thing again and again,
just like the information minister of Hitler.
He said: We're going to keep on lying, until people believe it.
You keep on repeating the lie and people in the end will buy it.
But Musa عليه السّلام due to his Yaqeen(يقين), he said;
كَلا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ
No! Allah is with me and He will guide me.
I don't believe my eyes, I don't believe my ears.
Allah has promised me and it will happen and it was a test from Allahعَزَّوَجَلْ
and Allah then told him to split the sea with your stick and Allah saved them.
Or like Rasool Allah ﷺ, when somebody came to him complaining that his brother is sick.
Rasool Allah ﷺ told him: Give him honey!
He later on came and said he wasn't cured.
Rasool Ullah said: Give him honey!
Again, he came back a third time, said: My brother isn't cured.
He said: Give him honey.
The fourth time he said, he came back and said my brother wasn't cured.
Rasool Allah ﷺ told him, Allah is telling the truth
and the stomach of your brother is lying.
Allah is telling the truth.
What Allah says is the truth.
Allah has described the honey as being Shifa(شفاء), it is Shifa(شفاء).
The stomach of your brother is lying.
Ibn Al-Qayyim(إبن ألقيم), he explains this Hadith(حديث), he says:
The problem here is that he didn't give his brother, the sufficient dose, of the medicine
he didn't give him enough.
So you have Yaqeen(يقين) in Allahعَزَّوَجَلْ and you believe in what Allahعَزَّوَجَلْ promised.
Abu Bakr As-Siddique رضي الله عنه was saying that
I am going to follow the way of Rasool Ullah.
Keep in mind that Abu Bakr(ابوبكر) here is setting the ground rules of Khilafah(خِلَافَه).
The Khalifah(خليفه) must follow the footsteps of the Nabi(نَبِي)
إِنَّمَا أَنَا مُتَّبِعٌ وَلَسْتُ بِمُبْتَدِعٍ،
I am a follower and I'm not an innovator.
When that happened, the Ansaar(أنْصَار) they told Umar(عُمَر) to go back and tell the Khalifah(خليفه) that
if he's not going to agree to keep the army
then at least have him appoint somebody who's older.
Usama Bin Zaid(أسامة بن زيد) is 18 years old, and the situation is very difficult, now.
We want to have somebody who has more maturity and more wisdom somebody who's older.
Now, that there was already some talk going on about the Imraa(إمراء) of Usama(أسامة) before that
and Rasool Allah ﷺ said;
If you are talking about the leadership of Usama(أسامة).
You've also said the same about his father before.
And his father was befitting for that position
and I love his father, and I loved his son.
So, Umar Ibn Al-Khattab(عمرابن الخطاب) went to Abu Bakr(ابوبكر) and said;
Would you consider appointing somebody, who is older in age.
Abu Bakr As-Siddique رضي الله عنه sprung up angrily and said;
ثكلتك أمك وعدمتك يا ابن الخطاب، استعمله رسول الله وتأمرني أن أنزِعَه
At this Abu Bakr(ابوبكر) sprang up and he said;
May your mother be bereft of you and destitute of you, Ibn Al-Khattab(إبن ألخطاب),
the Messenger of Allah appointed him and you order me to dismiss him.
Rasool Allah ﷺ is the one, who appointed Usama(أسامة), you want me to change him.
So he refused to change Usama(أسامة),
and he refused to change any of his Umara'a(أمراء) after that, as we mentioned before.
So now, Abu Bakr As-Siddique رضي الله عنه after the army was all camped in Al-Jurf(ألجرف) and is ready to set out
Abu Bakr As-Siddique رضي الله عنه was on his camel
and his camel was being led by Abdur Rahman Ibn auf رضي الله عنه.
So they went out to, which is called Tashiee Al-Jaish(تشيع ألجيش)
escorting the army.
Rasool Allah ﷺ would do that he would walk with the Army, until it leaves
and then he would give them his farewell.
So, Abu Bakr(ابوبكر) is following the same Sunnah(سنة).
So Abu Bakr(ابوبكر) is walking and Usama Bin Zaid(أسامة بن زيد) the 18 year old is riding over his camel.
And you know, out of respect, you come down your camel
and you have the older person, ride the camel.
ليس منا من لم يعقر كبيرنا ويعطف على صغيرنا
The one, who does not give respect to the elderly among us does not belong to us
and the one, who does not have mercy on our children, does not belong to us.
So Usama Bin Zaid(أسامة بن زيد) wants to come down from his camel
and he's telling Abu Bakr(ابوبكر), I'm going to come down and you ride the camel.
Abu Bakr As-Siddique(أبوبكرالصديق) said: I want my feet to get dirty walking in the path of Allah.
Because Rasool Allah ﷺ says that
a person whose feet are dirty, in walking in the path of Allah, Fee-Sabeel-Lillah(فِي سَبيل الله) will be saved from hellfire.
So, Abu Bakr As-Siddique رضي الله عنه wants to walk on the sand on the dirt and get his feet dirty
so that he will at least have a few steps in the path of Allah.
If he's not going to go out with the army, at least he'll have a few steps.
And then he delivered a Khut'ba(خطبة), to the army, and
this is like the Muslim constitution when it comes to warfare the rules and regulations of war in Islam.
لا تخونُوا، ولا تَغُلُّوا،ولا تغدرو، ولا تُمثِّلوا، ولا تقتُلُوا طفلاً صغيراً،
ولا شيخاً ، ولا امرأة، ولا تَعْقِروا نخلاً ولا تُحْرِقُوه، ولا تَقْطَعوا شَجَرَةً مُثْمِرَةً،
ولا تَذْبَحُوا شاةً ولا بقرةً ولا بعيراً إلا لَمأكَلَةٍ
وسوفَ تمرُّونَ بأقوامٍ قد فرَّغُوا أنفسَهم في الصَّوامعِ
فدعوهمْ وما فرّغُوا أنفسَهم له
وسوف تَقْدَمُون على قومٍ يأتونكم بآنيةٍ فيها ألوانُ الطعامِ، فإذا أكلْتُمْ منها شيئاً فاذكُروا اسمَ اللهِ عليها
O army, stop, and I will order you 10 things, learn them from me by heart.
You shall not engage in treachery,
You shall not steal from the booty.
You shall not act unfaithfully,
You shall not engage in deception.
You should not indulge in mutilation,
you shall kill neither young child, nor an old man nor a woman.
You shall not fell palm trees or burn them.
You shall not cut down any fruit bearing tree.
You shall not slaughter a sheep or a cow or a camel, except for food.
You will pass by people who occupy themselves in monasteries
leave them alone and leave them alone with what they have busy themselves with.
You will come to our people who will bring you vessels in which are varieties of food.
If you eat anything from these dishes mentioned the name of ALLAH over them.
These were the words of advice that Abu Bakr(ابوبكر) gave to his armies.
There are a few statements here that I'm going to note
Abu Bakr As-Siddique(أبوبكرالصديق) said;
You should not engage in treachery or deception.
While we know that Rasool Allah ﷺ said in a Hadith(حديث)
ألحرب خدعا
I'm going to bring up these contradictions and then comment on them.
Abu Bakr(ابوبكر) is saying that you should not engage in deception
and Rasool Allah ﷺ says in the Hadith(حديث), war is deception.
Abu Bakr As-Siddique رضي الله عنه said: Do not kill neither young child nor an old man nor a women.
But somebody can come up and say we know of two cases at least
where Rasool Allah ﷺ has ordered the execution of a woman
and we know that Rasool Allah ﷺ was engaged in, or he at least sent out Sariyyah(سرية)
that engaged in Tabeet(تبيت) and that is attacking an enemy at night in their residence,
and you get some collateral damage where some innocent people die woman, children, old men.
And then you have Abu Bakr As-Siddique رضي الله عنه saying;
You shall not fell palm trees or burn them
and we know for a fact that Rasool Allah ﷺ in a Ghazwat Bannu Nadhir(غزوة بنونضير)
has cut down palm trees and burned them.
So how can you bring these issues which seem to be contradicting together.
The first issue, you shall not engage in deception
and Rasool Allah ﷺ says: War is deception.
During war, you can engage in deception, and you can trick your enemy
but you should not engage in deception when you make an agreement with your enemy.
If you have a truce with the enemy, if you negotiate with the enemy.
If you negotiate a ceasefire with the enemy, there should be no deception.
So while the battle is raging, you can engage in deception.
But when you sit down with the enemy, and it's expected that you stick to your word
then you should not be deceptive, so I hope that the two are clear.
The next issue when Abu Bakr(ابوبكر) says: Do not kill a young child nor an old man, nor woman.
Rasool Allah ﷺ applied that standard
and never killed woman, or old men or children
because they are non combatants.
But in the situations where it was, where a woman did engage
in one way or another in fighting the Muslims
Rasool Allah ﷺ approved their execution.
So the reason, why a woman or an old man are spared
is because they are non combatants, but the moment they turn into combatants
then the same rule of combatants applies to them.
And the issue of Tabeet(تبيت), when an army would attack an enemy at night.
Non combatants, should not be harmed.
But in a situation where the Muslim community could be harmed
then it's priority to protect the Muslims
the protection of the Muslims is paramount all the time
the protection of the Muslims comes before protecting anyone else.
So, in these situations where there was a need for Tabeet(تبيت)
or like in the siege of At-Taef(اَلطَّائِف),
where the catapult was used you don't know where their missiles are gonna land.
But the general rule is that non combatants, should not be harmed.
You should not fell palm trees, or burn them.
In Ghazwat Bannu Nadhir(غزوة بنونضير),
Bannu Nadhir(بنونضير) decided that they're going to hide in their fortresses.
They had these powerful forts, castles
and they have so much ammunition and they have so much food in those forts,
that they can survive a long siege.
Now their farmland was outside the forts.
That's always the case, you would have forts and then you'd have the farmlands outside the forts,
you don't have the farmlands inside the forts, because then fort would be so huge and big.
So the forts enclosed within them the residents of the people and their farms are outside.
So they said: We're going to hide in our forts.
And after they have betrayed Rasool Allah ﷺ, we are gonna hide in our forts.
And since Muhammadﷺ does not corrupt in the land.
He is not going to touch our farms.
To their amazement, they find that Muhammadﷺ was cutting the palm trees down and burning them.
Now they knew that they cannot survive a long siege, without their farms, how are they going to live.?
So that, that thing broke their resistance.
When Rasool Allah ﷺ cut down the trees and burned them,
that broke the resistance and that is when their forts fell one after another.
And they would go around saying;
ينهى محمد على الفساد في الارض ثم يحرقون خيلنا
Muhammad(محمد) is claiming that he doesn't cause corruption in the land
and here he is cutting down our palm trees.
So, is this corruption or not.?
Allahعَزَّوَجَلْ revealed an Ayah(آية) to clarify the situation.
Allahعَزَّوَجَلْ says:
مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ۝
Whatever you have cut down of their palm trees, or left in standing on their trunks
it was by permission of Allah and so He would disgrace the defiantly disobedient.
So Allahعَزَّوَجَلْ said that I approved what Rasool Allah ﷺ did.
So, it's not Fasad(فساد), it cannot be called Fasad(فساد), corruption in the land.
What the enemy thought is that they can take advantage of the kindness of the Muslims
and the tolerance of the Muslims, and use it against them,
but Rasool Allah ﷺ was making it clear, You are not going to take advantage of me.
Yes, I do not like cutting down the trees and destroying the farmlands
but if you're going to use that against me and try to take advantage of me and my community by doing that,
I'm not going to allow you to do that.
So here he's setting a rule, that the Muslims are tolerant,
and the Muslims want Amaan(أمان) for the people - security.
However, the tolerance of the Muslims is not going to be used against them.
So the general rule is that we should not cut down trees nor kill the animals.
Here Abu Bakr As-Siddique رضي الله عنه is saying;
Do not slaughter any of these animals unless you're going to eat it.
So that's the general rule, but if it's gonna ever be used against the community,
then you strip your enemy that opportunity.
And same thing with, - ولا تُمثِّلوا - do not mutilate.
Rasool Allah ﷺ Never mutilated, the dead bodies of his enemy nor did he torment them.
But there was one situation, which is mentioned the Sahih Al-Bukhari(صحيح البخاريْ),
and this case stands out, I mean something that Rasool Allah ﷺ didn't do before and never did after.
When Rasool Allah ﷺ, held these shepherds
and he had their eyes plucked out, and their arms and legs amputated.
And then he left him in the desert to die out of bleeding and thirst.
And the narrator of Hadith(حديث) would say
that I would see them rolling and licking the rocks and sand out of thirst
and nobody would give them water.
Now this is something that Rasool Allah ﷺ never did before, nor did after
but he did it because of the cruelty that these shepherds were involved in.
They were not shepherds, they were men from Urana(عرنه)
these men killed the shepherd's of Rasool Allah ﷺ
and the way they did it, is by plucking out their eyes
and leaving them in the desert to die out of thirst.
These men came to Madina and they said:
We're Muslim and they gave Shahadah(شهادة).
اشهدأنَّ اله الَا الله وأشهدوان محمدً رسول الله
But then they became ill in Madina.
So they asked Rasool Allah ﷺ for cure,
Rasool Allah ﷺ told them to go out and drink from the milk and the urine of the camels,
for them for this particular case, it was medicine.
They went out with the camels and these were camels of Sadaqah(صدقه),
belonging to the Sadaqah(صدقه) and there were camels Belonging to Rasool Allah ﷺ.
They went out and they betrayed Rasool Allah ﷺ
they killed his shepherds in that cruel way
and they took the camels and ran away.
Rasool Allah ﷺ immediately sent an army to bring them back
because of the betrayal and because of the cruelty, they were involved in.
Rasool Allah ﷺ wanted to teach the Bedouins, the no bands a lesson.
And this, to act as a deterrent
you're not going to take advantage of us.
And you're not going to come and lie to me and say that you are a Muslim
and then you go and you kill my shepherds and take my camels away.
This was a very strict punishment that Rasool Allah ﷺ did to them,
but it acted as a deterrent for the rest of the tribes
and they never involved in something like that again.
I mean, we never knew that they did this to a Muslim after that.
So the Ameer(أمير) of the Muslims needs to make a judgment
on when to apply the general rule and when to apply the exception of the rule
but the general rule is what Abu Bakr As-Siddique رضي الله عنه, is mentioning here.
For example with the monks of Abu Bakr As-Siddique رضي الله عنه said;
You will find these monks and these were Christian monks Ruhbaan(رهبان),
who would devote themselves to a life of Zuhud(زهد), and Ibadah(عبادة) very austere lifestyle,
they would live in these monasteries
they would not get married, celibacy
they would engage in some extreme measures.
There was this saint in Andalus(أندلس), a nun.
She is proud of what she has done,
she said, I have never ever in my life, bathed.
At all.
with the exception of the tips of my fingers, when I would perform mass.
So they're involved in this strict Ibadah(عبادة) that Allah سبحانه وتعالى did not command them.
Abu Bakr As-Siddique رضي الله عنه said: Leave them alone.
Do not kill them! Do not harm them.
دعوهم ما هم فيه
Leave them.! The these are not going to fight you - they're a non combatants
do not harm them! Even though they were involved in wrong.
Abu Bakr As-Siddique رضي الله عنه is saying that we should protect them.
Now, should that rule hold on, with the Templars.
The Templars were priests, but they were a fighting order of the Catholic Church.
And they were the most severe and strict and tough.
Out of all of the crusading armies.
The worst among the Crusaders armies and the most brutal and cruel, were the Templars.
And these were monks, they were fighting monks.
So could this rule apply?
They're a very extreme and fanatic order
and they wrecked havoc among the Muslim lands in Phalastine(فلسطين).
So, there must be a judgment of where to apply the ruling and where not to apply it!
And that is something that the Khalifah(خليفه), who's Mujtahidd(مجتحد) does.
Notice by the way that a lot of the Ijtihaad(إجتحاد) was done by Khulafaa(خلفاء) and Umara'a(أمراء)
because their position demands it.
Like Umar Bin Abdel Aziz رضي الله عنه is considered one of the scholars of the Ummah(امة),
and there's a lot of Ijtihaad(إجتحاد) that he has done it's more than Mufti(مفتي) or a scholar,
because as a Khalifah(خليفه) or as a Ameer(أمير) you are the one, who's been faced with situations, and you are in the real world.
So, the need for that Ilm(علم).
And that's why one of the conditions of Khilafah(خِلَافَه) is Ilm(علم), knowledge.
The Khalifah(خليفه) needs to be knowledgeable,
so that they can make Ijtihaad(إجتحاد) in the situations that they're faced with.
So what was the result of Abu Bakr رضي الله عنه sending out the army?
Was Madina ambushed, was it destroyed, where the Muslims killed?
Subhaan Allah(سُبْحَان الله), look at what happened.
The army marched out and it's traveling all the way from Madina, to Ash-Sham(ألشام).
So it's cutting through northern Arabia
a show of force in front of all of these tribes who are planning an attack on Madina.
And that's the law of the desert, you're weak, you're going to be attacked.
So all of those tribes are trying to take advantage of the death of Rasool Allah ﷺ
and bring an end to the Islamic State.
So the army is marching next to all of these tribes,
who were contemplating and planning an attack.
And they were saying;
Rasool Allah ﷺ just passed away a few days ago
and these people are sending on army to, where, To the Roman Empire.
Now fighting the Romans among the Arab tribes was something that was, you know you don't do.
This is the Roman Empire, the Roman Empire, put so much fear in their hearts.
I mean they wouldn't even think about it.
Just like when we talked about when Rasool Allah ﷺ was seeking support from Bannu Shaibaan(بنوشعيبان),
who were bordering the Persians,
they said we can protect you from the Arab side
but we cannot promise you protection from the Persian side
that's something beyond us.
So the Arabs held the Romans and the Persians in respect and they wouldn't dare wage a war against them.
So when these tribes saw that Abu Bakr As-Siddique(أبوبكرالصديق) has already mobilized an army,
and he is sending it to fight the Romans,
they said: These people must be very strong.
We should change our mind and forget about attacking Madina
and they reverse their plans.
So the least resistance to the Islamic State came from northern Arabia.
Those tribes, who saw with their eyes the army of Usama(أسامة)
never attacked Madina and then never thought about it.
And that was a very safe area, even during the time of Huroob-Ar-Riddah(حروب ألردة)
it wasn't the problematic area, even though there were many tribes there
because they just completely dismantle their plans of attacking Madina.
Now, Heracul(هرقل), the Roman emperor was so worried about this new phenomenon of Islam.
He left his capital
and he set base in Antakia(أنتاكيه), Antioch in Syria, in present day Syria.
Because he wanted to be close to the events that were occurring in this forgotten land of Arabia.
I mean nothing was happening there.
Armies would cross back and forth, and they wouldn't even take a glimpse at the desert.
There's no resources there, there's scarcely any people there
what would you want with such a wasteland.?
So the Persian Empire at the height of its power
and the Roman Empire at the height of his power never thought about invading Arabia.
What are you going to do with this desolate land as they viewed it.
And now, the Roman Emperor leaves his capital and goes to Antakia(أنتاكيه)
just to monitor events in Madina.
He's so worried about it, that he moves from his capital.
The Qadar(قَدَر) of Allah is that, he would receive the news
of the army of Usama(أسامه) attacking him
and the death of Rasool Allah ﷺ the same day.
Heracul(هرقل) said: What's going on?
Their prophet, their leader just passed away
and they're sending out an army to fight me.
So he changed his mind and he allowed the army of Usama(أسامه) to make it into the depth of the Roman Empire,
to take booty and to leave unharmed.
Usama Bin Zaid(أسامة بن زيد) marches with his horses over the land in which his father was killed,
he makes negotiations and deals with the Arab tribes in the area.
He signs agreements and truces with them.
He takes Jizya(جزية), he takes booty of war and goes back
and Heracul(هرقل) is right there, he did not dare to send out an army to meet him.
These were the results of the Yaqeen(يقين) of Abu Bakr As-Siddique رضي الله عنه
this is what happens when you have Yaqeen(يقين).
The mother of Musa عليه السّلام, if she did not have Yaqeen(يقين) in Allahعَزَّوَجَلْ
and rather than throwing her child in the river which seems as definite death,
because Allahعَزَّوَجَلْ told her
if you fear on the safety of your child, do what? Throw him in the river.
Tell me any mother, who would throw her child in the river.
I mean, look at the solution
if you're afraid from Firaun(فرعون) than do what, throw him in the river.
The solution seems to be worse than the problem, but Allah told her,
وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ۝
If you do that, don't have any fear or sorrow, because he will come back to you and I will make him a messenger.
Do what I tell you, and that will happen.
She did have Yaqeen(يقين) in Allah and she throw her child, Musa(موسى) the newborn infant in the river.
If she would have kept Musa(موسى) in her arms and not believed in the Promise of Allah
the soldiers of Firaun(فرعون), his intelligence services
would have discovered that, and they would have killed Musa(موسى)
because he's a male boy born among Bannu Israel(بنواسرائيل).
But because she believed in the Promise of Allah he was picked up by a soldier of Allah
the wife of Firaun(فرعون) - she was a soldier of Allah.
And she loved him and she adopted him as her child.
And because Musa(موسى) would breastfeed from no one but his own mother.
Musa(موسى) would be carried to the house of his mother, surrounded by royal guards
and they're paying the mother of Musa(موسى), a salary, a stipend
so that she could breastfeed her own child.
That's because she had Yaqeen(يقين) in Allahعَزَّوَجَلْ and that's what happened.
Allahعَزَّوَجَلْ says;
فَٱلْتَقَطَهُۥٓ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا ۗ
The soldiers of Firaun(فرعون) picked up Musa(موسى), but he is going to be their enemy.
They didn't know that, they didn’t know that, the child, this, this newborn child that can barely see,
will be the one who will bring their end.
That's the result of Yaqeen(يقين) in Allahعَزَّوَجَلْ.
The army of Usama(أسامه) came back, in a huge celebration.
It was received in Madina - He succeeded - He was victorious.
So the policy of Abu Bakr(ابوبكر) did pay.
Now that's why all of the Sahabah(صحابه) after that, they realize that
when Abu Bakr As-Siddique(أبوبكرالصديق) say something, just follow it, go ahead with it,
because he has Taeed(تاعيد) of Allah, he has the support of Allahعَزَّوَجَلْ.
Next segment is Huroob-Ar-Riddah(حروب ألردة), the wars of apostasy.
What is the definition of Riddah(ردة), first of all, An-Nawawi(ألنَّووِّي) says;
هي قَطعُ الإسلامِ ،بنيتٍ أو قول كفرٍ ، أو فعلٍ ، سواءٌ قال استهزاءً، أو عِنادً، أو اعتقادً
فمن نفثَّانا أو رسل أو كذب رسولًا أو حلل محرمًا بالإجماع كزن أو عكسه أو نف وجوب
مجمعً عليه أو عكس ذالك أو عزم على الكفر أو ترد فيه كفر
An-Nawawi(ألنَّووِّي) says: Riddah(ردة), the definition of Riddah(ردة) is discontinuing Islam.
قَطعُ الإسلامِ
You cut Islam
you were a Muslim and then that was discontinued or terminated by the Niyyah(نية).
So if a person has a Niyyah(نية) of leaving Islam, they have left it.
أو قول كفرٍ
Or a statement, some words can make a person apostate
أو فعلٍ
Or an action, So sometimes an action could be Riddah(ردة)
سواءٌ قال استهزاءً
Whether that action, or statement was done out of mocking.
Even if it was done out of mocking, if somebody for example makes fun of Rasool Allah ﷺ
and they are just joking - that is Riddah(ردة)
أو عِنادًا
Or out of stubbornness
أو اعتقادًا
Or out of belief
And then he says, and if you make a Halal(حلال), Haram(حرام) or a Haram(حرام), Halal(حلال)
that is also Riddah(ردة).
Or has the intention of becoming a Murtadd(مرتد)
or was debating whether to do it or not
for example, I'm not sure whether I want to do it or not, that is Riddah(ردة).
So that's the definition of Riddah(ردة).
Riddah(ردة) comes in different forms
For example, not applying the Hukum(حكم) of Allahعَزَّوَجَلْ,
Allahعَزَّوَجَلْ says;
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمُ الْكَافِرُونَ۝
Anybody who does not apply the law of Allahعَزَّوَجَلْ, the rules of Allah has become a Murtadd(مرتد)
فَأُوْلَئِكَ هُمُ الْكَافِرُونَ
They are the disbelievers.
Another common form Riddah(ردة) today, is
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا الَّذِينَ كَفَرُوا يَرُدُّوكُمْ عَلَى أَعْقَابِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ۝
O you, who believe, if you follow the way of the disbelievers
They will make you retreat, Riddah(ردة) means retreat.
يَرُدُّوكُمْ عَلَى أَعْقَابِكُمْ
They will make you retreat.
فَتَنْقَلِبُوا خَاسِرِينَ
And you will become the losers, and Rasool Allah ﷺ says;
ومن يتولهم منكم فإنه منهم
Whoever follows their way, becomes one of them.
And this is an Ayah(آية) Rasool Allah ﷺ says in the Hadith(حديث)
that if you love a people, then you will be with them.
The categories of Riddah(ردة) in the time of Abu Bakr As-Siddique رضي الله عنه,
there were three types.
Al-Qadhi Ayyaz(ألقاضي عيَّاض) says;
صنف عادوا إلى عبادة ألأوسان
The first type: These people, they went back to worshipping idols
they went back to what they were doing before Islam, pagan worshipping.
The second type,
وصنفٌ تبع مسيلمة ولأسود ألعنسي وكل منهم مدع من النبوة
The second type of Murtaddeen(مرتدين) are the ones, who followed Musailimah Al-Kazzab(مسيلمه ألكذاب) and Al-Aswad Al-Ansi(ألأسودألعنسي)
and these two men claim to be prophets
so this was the second type of Riddah(ردة).
The third type;
وصنفٌ ثالث لإستمرُّ على الإسلام ولكنهم جهد زكوة وتأول باَنَّ خاصه من زمن النبي
The third type of Murtaddeen(مرتدين), they remained Muslims they were still Muslims,
but they refused to pay the Zaka'a(زكوة)
because they said that Zaka'a(زكوة) should only be paid to Rasool Allah ﷺ.
These were considered to be Murtaddeen(مرتدين) even though they used to pray
and they were continuing on the Ibadaat(عبادات) of Islam.
The only problem was they refused to pay Zaka'a(زكوة).
So Abu Bakr As-Siddique رضي الله عنه consider them to be Murtadd(مرتد)
and we'll talk about that in the next session.
When did Riddah(ردَّة) start.?
Riddah(ردَّة) actually started in the time of Rasool Allah ﷺ
and not in the time of Abu Bakr(ابوبكر).
In the 10th year of Hijrah(هجرة), when Rasool Allah ﷺ his reign was spreading all over.
You had all of these weak hearted people,
who joined Islam just because of the fear of the sword
just because Islam was strong, they became Muslim, these are the Munafiqeen(مُنافقين),
they don't really believe in it inside.
They are just riding the wave.
Prophethood was not something known among the Arabs before
but now, when some people saw the success of the mission of Muhammadﷺ.
They said: Hey, why don't we also claim to be prophets
nobody before Muhammadﷺ in Arabia, has ever claimed to be a prophet.
But when the Arabs saw that Muhammadﷺ became the undisputed leader of Arabia.
They said: Well let's give it a shot.
So, Musailimah Al-Kazzab(مسيلمة ألكذاب), Al-Aswad Al-Ansi(ألأسود ألعنسي)
and Tulaiha Al-Asdi(طليحة ألأسدي) and Sajjah(سجَّاح)
they all claimed to be Prophets three men and one woman.
The most dangerous of the four were Musailimah(مسيلمة), and Al-Aswad(ألأسود).
Musailimah(مسيلمة) in Yamamah(يمامه) and Al-Aswad Al-Ansi(ألأسود ألعنسي) in Yemen(يمن).
These two, they were rising and their danger was expanding so fast
that they were amassing huge armies that were beginning to make a real threat against the Muslims.
Both Musailimah(مسيلمة) and Al-Aswad Al-Ansi(ألأسود ألعنسي)
claimed to be prophets during the time of Rasool Allah ﷺ in the 10th year,
in the 10th year of Hijrah(هجرة).
But Rasool Allah ﷺ saw a dream before he passed away.
He said: I saw, as if I was wearing two bracelets of gold.
رَأَيْتُ أنَّ في زراية سِوارَيْنِ مِن ذَهَبٍ، فكرحتُهُما
And I disliked that.
فَنَفَخْتُهُما
So, I blew at them, and they flew away.
Rasool Allah ﷺ says: My interpretation is that the two bracelets are
the liar of Yamamah(يمامه) and the liar of Yemen.
Rasool Ullah would call them only by this title, liar.
The liar of Yamamah(يمامه) and the liar of Yemen.
Rasool Ullah is seeing two bracelets
bracelets, surrounding the arm meaning,
these two will be a danger on the community because there was Tulaiha(طليحة), a third prophet,
but Rasool Allah ﷺ only saw two bracelets
meaning these two are going to be the most dangerous two.
فكرھتُهُما
I disliked them. And Rasool Allah ﷺ said: They were gold.
Gold stands for the Zenah(زينة) of this Duniyah(دُنِيَّا) attachment to this Duniyah(دُنِيَّا).
So Musailima(مسيلمة) and Al-Aswad(ألأسود) were not doing this not for Al-Aakhira(ألآخرة), they were doing it for Duniyah(دُنِيَّا).
And in general, gold carries negative connotations in dreams.
The blowing of Rasool Allah ﷺ means that even though these are very dangerous
Both of them are very dangerous, meaning they are surrounded both his arms.
But the fact that by just blowing at them they flew away
means that even though they will become very strong,
but at the end, they will disappear, and nothing will remain.
So even though Musailima(مسيلمة) and Al-Aswad(ألأسود)
were as a great threat to Muslims, nothing today remains of them
I mean it just vanished and disappeared.
Rasool Ullah blew at it meaning the religion of Rasool Allah ﷺ
will blow at these two liars and will destroy it, destroy both of them.
And that happened in the time of Abu Bakr As-Siddique رضي الله عنه.
So, these are the three types of Riddah(ردَّة) that existed then.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ