اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ ۞ بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۞
اَلْحَمْدُ لله وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تسليمًا كثيرا
We talked about the battles of Rasool Allah ﷺ, Al-Ghazawaat(ألغزوات).
Now we'll talk about the Sarayah(سراية)
and the greatest Sariyah(سرية) at all is called Ghazawa Mu'tah(غزوة مَؤتَة).
So, it's given the title of Ghazwa(غزوة), Ghazawa Mu'tah(غزوة مَؤتَة) I mean.
Ibn Nihass(ابن نحاس) says, it occurred in Jamada Al- Ula(جمادی الاولی) the eight of Hijrah(هجرة).
It was an army of 3000 headed by Zaid Ibn Harisa(زید ابن حارثه),
they headed for Al-Balkaa(ألبلقاء) in Ash-Sham(ألشَّام).
The Messenger of Allah gave his instructions to the army.
If Zaid(زيد) is killed then Jafar Ibn Abi Talib(جعفرابن ابی طالب) takes charge.
And if he is killed, then Abdullah Bin Rawaha(عبداللہ بن رواحة) leads.
When they reached Ma'an(معان) in present day Jordan, they heard
that the Roman Emperor has mobilized an army of 100,000 Roman soldiers,
in addition to another 100,000 Arab tribesmen.
Due to the sheer numbers of the enemies, some Muslims suggested
writing to the Messenger of Allah to maybe send them reinforcements,
or give them a different order.
But Abdullah Bin Rawaha(عبدالله بن رواحة) said: Oh, people,
what you are fearing is what you came for in the first place, martyrdom.
We do not fight our enemy with our numbers or our equipment,
but we fight them with this religion, which Allah honored us with.
So let's fight! Both our options are great.
It is either going to be victory or martyrdom.
This encouraged the Muslims and they decided to go ahead
- and meet the army, 3000 faced 200,000.
Abu Hurairah(أبوهريرة) said:
When the enemy's army approached, we saw what none of us could imagine in numbers and arms
my eyes quivered.
They never saw an army like this in their life.
So Abu Hurairah(أبوهريرة) said: My eyes just quivered when I saw, what I saw in front of me.
Sabit Ibn Arqam(ثابت إبن أرقم) told me:
Abu Hurairah(ابوهريره) it seems that you are staring at a huge army.
I said: Yes! He said: You were not with us at Badr(بدر)
we did not win due to our numbers.
He is giving him to Abu Hurairah(أبوهريرة) a lessons,
see Abu Hurairah(أبوهريرة) became a Muslim, around the time of Khaybar(خَيْبَر),
so he did not witness badr(بدر), Uhud(أحَد), Al-Khandaq(خندق).
So Sabit(ثابت) is telling him that in Badr(بدر) we were very small army, 314.
Nevertheless, we went against our enemy.
A violent battle erupted the head of the Muslim armies Zaid(زيد) was killed.
The leader of following him was Jafar(جعفر).
His right hand carrying the banner was cut off,
so he carried it with his left hand, which was then cut off.
He then hugged it with what was left of both arms, until he was killed.
The third leader Abdullah Bin Rawaha(عبدالله بن رواحة) took charge
a cousin of his, gave him a piece of dried meat to eat, and told him,
Strengthen yourself with this.
You have went through a lot this day, he grabbed it and he took a bite.
Then he told himself, you are still in this world.
And he threw the piece of meat away and fought, until he was killed.
The three successive leaders appointed by the Messenger of Allah fell dead.
So Zaid Bin Arqam(زید ابن ارقم) held the banner and told the Muslims to agree on a leader.
They said: You! He said: No!
Find someone else.
They chose Khalid Ibn Walid(خالد ابن وليد).
He fought for a while and then planned the retreat and decided to go back to Madina.
Khalid Ibn Walid(خالد ابن وليد) was a new Muslim then.
While the battle was still running hundreds of miles away, the Messenger of Allah said:
Zaid(زيد) held the banner and was killed.
Then the banner was carried by Jafar(جعفر), who was also killed.
And then, it was carried by Abdullah Bin Rawaha(عبدالله بن رواحة), who was also killed.
Then the banner was carried by a sword from Allah and opening would occur on his hands.
And that's when Rasool Allah ﷺ gave Khalid(خالد) the title, of Sword of Allah.
Ibn Nuhas(إبن نُحاس) poses the question, Was Mu'tah(مَؤتَة) defeat or victory?
He says: Some considered it to be a defeat.
Some consider it to be neither defeat nor victory.
While many scholars considered Mu'tah(مَؤتَة) to be a victory for the Muslims,
among these are Al-Waqdi(ألواقعدي), Al-Bayhaqi(ألبيهقي) and Ibn Kathir(اِبْنِ كَثِيْر).
Al-Waqdi(ألواقعدي) says: When Khalid(خالد) became the leader,
he fought for the rest of the day and then during their rest at night,
- he had the Muslim army reconfigure.
So he had the left flank move to the right, and vice versa.
So the next day when the Romans saw the change, they thought that the Muslims had received reinforcements.
What Khalid(خالد) did, all what he did was, he switched the flanks.
So the Romans wake up in the next day in the morning, they find new faces in front of them.
They said: Subhaan Allah(سُبْحَان الله) we have a new army.
So they retreated, and when they retreated, Khalid(خالد) also retreated.
In Bukhari(بخاريْ) Khalid Ibn Walid(خالد ابن وليد) says: During the Battle of Mu'tah(مَؤتَة) nine swords broke in my hand,
only a Yemeni firm sword I had survived on that day.
Imagine breaking nine swords, these are solid pieces of steel
- they were breaking.
In Topkapi museum in Istanbul
They have a lot of the relics of the Sahabah رضي الله عنهم
and they have a sword that they claim,
- belongs to Khalid Ibn Walid(خالد ابن وليد).
Now Allah Ho Alam(الله أعلم) how valid of these claims are,
because they have a tooth, they said: It belong to Rasool Ullah, a hair, it belongs to Rasool Ullah,
they had a few different swords of Al-Abbas(العباس),
Ali Ibn Abi Talib(علي ابن ابي طالب) Khalid Ibn Walid(خالد ابن وليد),
but anyway, I remember one of those swords, I think it belonged to Al-Abbas(العباس),
It was this huge piece of quill Yani(يعني) very long and thick.
I mean, just carrying it with would be an effort in itself,
let alone fighting with it for an entire day.
They must have had some serious physical strength,
to be able to fight with such a sword for a whole day.
Tayeb(طيِّب) other armies, the Messenger of Allah sent, headed by his companions and I'll just go through these.
These are Sarayah(سراية) to show you how active the military scene was,
you know when that guy said that when Rasool Allah ﷺ only fought for 19 days in Madina,
just look at how many Sarayah(سراية) there were
and I've translated Sariyah(سرية) as detachment.
I will just use the word Sariyah(سرية).
2. The Sariyah(سرية) of Obaidah Bin Al Harith (عبیدہ بن الحارث) of 60 Muhajireen(مهاجرين) to Rabigh(رابغ).
3. The Sariyah(سرية) of Saad Ibn Abi Waqas(سعد إبن أبي وقاص).
4. The Sariyah(سرية) of Abdullah Bin Jahsh(عبداللہ بن جحش) to Badr(بدر).
5. The Sariyah(سرية) of Amr Bin Udae(عمروبن عديئ).
6. The Sariyah(سرية) of Salim Bin Umair(سالم بن عمیر).
7. The Sariyah(سرية) sent to assassinate Kaab Ibn Ashraf(كعب إبن أشرف).
8. The Sariyah(سرية) of Zaid Bin Harisa(زید ابن حارثه) to Al-Qurfah(ألقرفة).
9. The Sariyah(سرية) of Abu Salamah(أبوسلمة).
10. The Sariyah(سرية) of Abdullah Bin Unais(عبدالله بن أنيس).
11. The Sariyah(سرية) of Muhammad Ibn Maslamah(محمد إبن مسلمة) to Al-Qirta(ألقرطاء).
12. The Sariyah(سرية) of Abdullah Bin Ateeq(عبدالله بن عتيق) to assassinate Abu Rafia(أبورافع), the Jew.
13. The Sarrayah(سریہ) of Saad Bin Zaid(سعدبن زيد) to Uraneen(عرينين).
14. The Sariyah(سرية) of Ukashah Bin Mahsan(عكاشة بن محصن).
15. The Sariyah(سرية) Muhammad Bin Maslamah(محمد بن مسلمة).
16. The Sariyah(سرية) of Obaidah Bin Al Haris(عبيدةبن ألحارث) to Dhil Qissah(ذي القصة),
17. The Sariyah(سرية) of Zaid Bin Harithah(زيد بن حارثه) to Bani Sulaym(بني سُليم),
18. The Sariyah(سرية) of Zaid Bin Harithah(زيد بن حارثه) to Al-Ays(ألعيص),
19. The Sariyah(سرية) of Zaid bin Harithah(زيد بن حارثه) to Al-Taraf(ألطرف),
20. The Sariyah(سرية) of Zaid bin Harithah(زيد بن حارثه) to Hismi(حسمي)
21. The Sariyah(سرية) of Zaid bin Harithah(زيد بن حارثه) to Wadi al Qura(وادي ألقرى)
22. The Sariyah(سرية) of Abdur Rahman Bin Auf(عبدالرحمن إبن عوف) to Dauma-Tul-Jandal(دومة الجندل),
23. The Sariyah(سرية) of Zaid Bin Harithah(زيد بن حارثه) to Madyan(مدين),
24. The Sariyah(سرية) of Ali(علي) to Saad Bin Bakr(سعدبن بكر)
25. The Sariyah(سرية) of Zaid Bin Harithah(زيد بن حارثه) to Um Qirfah(أم قرفة),
26. The Sariyah(سرية) of Abdullah Bin Rawaha(عبدالله بن رواحة) to Aseer Bin Rizam(أسير بن رزام),
27. The Sariyah(سرية) of Amr Bin Umayyah Al Dhimri(عمرو بن أمية ألضمري),
Amr Bin Umayyah(عمرو بن أمية) the Assassin.
28. The Sariyah(سرية) of Amr(عمرو) to Turbah(أرباع),
29. The Sariyah(سرية) of Abu Bakr(ابوبكر) to Banu Kalb(بنوكلب),
30. The Sariyah(سرية) of Bashir Bin Saad(بشير بن سعد) to Fadak(فدك),
31. The Sariyah(سرية) of Ghalib Bin Abdullah al Laythi(غالب بن عبدالله ألليثي) to Al-Mayfa’ah(ألميفعة),
32. The Sariyah(سرية) of Bashir Bin Saad(بشير بن سعد) to Yamn and Jubaar(يمن و جبار)
33. The Sariyah(سرية) of Ibn Abul Ajwa(إبن أبوالعجوة) to Banu Sulaym(بنوسليم),
34. The Sariyah(سرية) of Ghalib Bin Abdullah al Laythi(غالب بن عبدالله ألليثي) to Bani Al-Malooh(بني ألملوح),
35. The Sariyah(سرية) of Ghalib Bin Abdullah al Laythi(غالب بن عبدالله ألليثي) to Fadak(فدك),
36. The Sariyah(سرية) of Shurja Bin Wahb Al-Asadi(شرجع بن وهب ألأسدي) to Banu Ghalib(بنو غالب),
37. The Sariyah(سرية) of Kaab Bin Umair Al-Ghiffari(كعب بن عمير ألغفاري) to Dhat Atlaah(ذات أطلاح),
38. The Sariyah(سرية) of Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) called Dhat Al Salaasil(ذات السلاسل),
39. The Sariyah(سرية) of Abu Obaidah Amr Bin Jarrah(أبوعبيدةعمروبن جرَّاح) to Saef Al-Bahr(سيف ألبحر),
40. The Sariyah(سرية) of Abu Qatadah(أبوقتادة) to the land of Muharib(محارب),
41. The Sariyah(سرية) of Abu Qatadah(أبوقتادة), to Khuzra(خضرة),
42. The Sariyah(سرية) of Abu Hudrud Al Aslami(أبوحدرد ألأسلمي) to Al-Ghabah(ألغابة),
43. The Sariyah(سرية) of Khalid bin Waleed (خالد بن ولید) to destroy Al-Uzza(ألعزة),
44. The Sariyah(سرية) of Abu Amir Al Ash'ari(أبوعامر ألاشعري) to Awtaas(أوطاس),
45. The Sariyah(سرية) of Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) to destroy Suwaa(سواع),
46. The Sariyah(سرية) of Saad Bin Zaid to destroy Manaat(مناة),
47. The Sariyah(سرية) of Khalid Ibn Walid(خالد ابن وليد) to Banu Juthaymah(بنوجديمة),
48. The Sariyah(سرية) of At-Tufail Bin Amr(طفيل بن عمرو) to destroy the idol Dhil Kaffayn(ذي الكفين),
49. The Sariyah(سرية) of Uyaynah Bin Hasan(عيينة بن حصن) to Banu Tamim(بنوتميم),
50. The Sariyah(سرية) of Ut'bah Bin Amir(عتبة بن عامر) to Khath’am(خاتم),
51. The Sariyah(سرية) of Ad-Dhahak Bin Sufyan(ألضحاك بن سفيان) to Banu Kalb(بنوكلب),
52. The Sariyah(سرية) of Alqamah bin Mujazzaz (علقمة بن مجزز) to Abyssinia.
53. The Sariyah(سرية) of Ali(علي) to destroy the idol, Al-Fulus(ألفلوس)
54. The Sariyah(سرية) of Ukaashah bin Muhsan(عکاشة بن محصن) to Al-Habaab(ألحباب),
and 55. The Sariyah(سرية) of Khalid bin Waleed (خالد بن ولید) to Dawmat al Jandal(دومة الجندل),
These are the Sarayah(سراية) that Ibn Nihas(ابن نحاس) mentioned.
55 Sarayah(سراية) within the span of 13 years.
We briefly talked about number 7,
which is the Sariyah(سرية) to assassinate Kaab Ibn Al-Ashraf(کعب ابن اشرف).
Because this also fits into the chapter about, a man charging alone against an army.
Ka'ab Ibn Ashraf(کعب ابن اشرف), his father is an Arab from Al-Tai(طئ).
And his mother is a Jew from Banu Nadhir(بنونضیر) and apparently he was brought up as a Jew.
He was a poet and he was wealthy.
Ka'ab Ibn Ashraf(کعب ابن اشرف), you could say was a media tycoon of his time.
He used his poetic skills and social skills and money to influence public opinion in the Arabian Peninsula.
And he played a very important role in the mobilizing of Arab tribes against Muhammadﷺ, through his poetry.
You see, the influence of poetry on the Arabs was greater than an influence of a movie today on people.
It's greater than the influence of headline on the front page of a main newspaper.
It is more powerful than primetime news.
There's one line of poetry that destroyed the reputation of a tribe.
فغضّ الطّرف إنك من نميرٍ ... فلا كعباً بلغت ولا كلابا
Lower your gaze because you belong to Numair(نمير).
You have not reached the status of Ka'ab(كعب) or Kulab(كلاب).
That's it!
Everybody who is from Numair(نمير) now doesn't dare to say that they're from Numair(نمير) anymore.
Just because of one line of poetry.
Because this line of poetry would go around, everybody would memorize it, and just go around.
Ka'ab Ibn Ashraf(کعب ابن اشرف), he went and visited the leaders of Makkah.
So the leaders of Makkah said: You are learned man, you can read the Scripture tell us who is more guided.
We or Muhammad(محمد)?
We are the ones, who protect the house of Allah, we are the ones who feed the pilgrims, we are the ones who do good.
And Muhammad(محمد) is fighting and killing.
He said: You are closer to Allah than Muhammadﷺ.
And it went beyond that.
Ka'ab Ibn Ashraf(کعب ابن اشرف), when he visited Makkah,
he made some poetry describing the wife of a Al-Abbas(العباس).
Now Al-Abbas(العباس) and his wife were Muslims, Umm-Ul Fazal(أم الفضل) was Muslim.
And he started also making some poetry and the opening lines would be describing some of the Sahabiat(صحابيات) in Madina.
So this is getting beyond the limit.
And this is something that the Muslims do not tolerate.
When the Aaraadh(أعراض), when the rights of Muslim woman is violated.
A true Muslim will take that very seriously.
Just like Mua'atism(معتصم) did.
The Battle of Amooriyah(أمورية) happened because of a woman, a Muslim woman,
the Battle of Banu Qainqah(بنوقينقاع) happened because of a Muslim woman.
So, you have here Ka'ab Ibn Ashraf(کعب ابن اشرف) describing these Muslim sisters.
So, Rasool Allah ﷺ said:
مَنْ لِكَعْبِ بْنِ الْأَشْرَفِ فَإِنَّهُ قَدْ آذَى اللَّهَ وَرَسُولَهُ؟
Who will take care of Ka'ab Ibn Ashraf(کعب ابن اشرف) because he is harming Allah and His messenger.
Muhammad Ibn Maslama(محمد ابن مسلمه) said: I will! O Rasool Ullah.
He jumped to the opportunity and gave a commitment, He said: I will!
Muhammad Ibn Maslama(محمد ابن مسلمه) went back home.
Rasool Allah ﷺ received news that Muhammad Ibn Maslama(محمد ابن مسلمه) is not sleeping, he's not eating, he's not drinking for three days.
Rasool Allah ﷺ called Muhammad Ibn Maslama(محمد ابن مسلمه) in, and he told him what happened.?
He said: O Rasool Ullah I have said something and I'm afraid I won't be able to fulfill it.
I made a promise and I'm worried that I won't be able to fulfill it.
Rasool Allah ﷺ said: You do your best, and you leave the rest on Allah.
Muhammad Ibn Maslama(محمد ابن مسلمه) was very concerned that he might fail in the operation, it's not that he wants to back out of it.
He's worried about the results, Rasool Allah ﷺ is telling him that the results are in the hands of Allah,
you do what you can do you do your best, and we leave the result on Allahعَزَّوَجَلْ.
So Muhammad Ibn Maslama(محمد ابن مسلمه) said:
فَأْذَنْ لِي أَنْ أَقُولَ شَيْئًا
Would you allow me to say things.
In other words to lie.
Rasool Allah ﷺ said: Yes!
This is part of,
ألخداع الى الحرب، ألحرب وخداع
War is deception
So Muhammad Ibn Maslama(محمد ابن مسلمه) and Abu Naila(ابونائلة) and this was a group of five, special operations group of five.
They made a plan to assassinate Ka'ab Ibn Ashraf(کعب ابن اشرف).
The plan was that Muhammad Ibn Maslama(محمد ابن مسلمه), now Muhammad Ibn Maslama(محمد ابن مسلمه) was an ally of Ka'ab Ibn Ashraf(کعب ابن اشرف),
and Abu Naila(ابونائله) was the brother of Ka'ab Ibn Ashraf(کعب ابن اشرف) through Radha'a(رضاعى)
in breastfeeding, they're brothers.
So they went to Ka'ab Ibn Ashraf(کعب ابن اشرف) and they said: This man, referring to Muhammadﷺ
has been a burden on us.
He came to us, and he's asking for money.
So Muhammad Ibn Maslama(محمد ابن مسلمه) is from Al-Ansaar(اَلْاَنْصَار) and he is pretending that Muhammadﷺ is a burden on them.
He is costing them so much
and he's complaining about it to Ka'ab Ibn Ashraf(کعب ابن اشرف).
Showing that he's dissatisfied, he is not happy with the presence of Muhammadﷺ in Madina.
Ka'ab Ibn Ashraf(کعب ابن اشرف) obviously he is loving such a conversation.
He enjoys it.
Muhammad Ibn Maslama(محمد ابن مسلمة) said:
And now Muhammad(محمد) wants some money from us.
Can I buy borrow some from you?
Ka'ab Ibn Ashraf(کعب ابن اشرف) said: You have to give me something to ensure that you will pay me back.
Muhammad Ibn Maslamah(محمد ابن مسلمه) said: What do you want?
He said: Hand me over your women.
He said: We're not gonna hand you our women when you're the most handsome man in the Arabs, among the Arabs.
Now his head is becoming big.
He said: You're the most handsome man. How can we leave our woman to you?
He said: Then you leave your kids with me.
He said: But then they will be it will be a stigma on them for the rest of their lives,
it will be told that they were left as hostages in the hands of Ka'ab Ibn Ashraf(کعب ابن اشرف) for a small amount of money.
So Ka'ab(كعب) said: Then what are you going to give me, as a deposit to ensure that you will return this money back.
He said: We'll leave our weapons, we will leave our weapons.
Look at the intelligence of Muhammad Ibn Maslama(محمد ابن مسلمه).
Now he's giving himself an excuse to come up loaded with arms.
So Ka'ab Ibn Ashraf(کعب ابن اشرف) agreed.
So Muhammad Ibn Maslama(محمد ابن مسلمه), he goes and tells his group that everything is going according to the plan.
They armed themselves and they went out late at night,
and Muhammad Ibn Maslama(محمد ابن مسلمه) is shouting For a Ka'ab(كعب) to come down,
now Ka'ab(كعب) was living in a fortress.
And the remnants of the fortress still exists until this day.
I had the opportunity to visit it, it's a few kilometers outside of Madina.
The wife of Ka'ab(كعب), he just got married to this new woman.
His new wife, she said: It's too late,
now for you to respond to any call, I can smell blood in this invitation.
He said: This is my friend Muhammad Ibn Maslama(محمد ابن مسلمة) and my brother Abu Naila(ابونائلة)
and a free man if he is called at any moment of the night, he would respond to the call.
So, he went down to meet them.
So, Muhammad Ibn Maslama(محمد ابن مسلمة) said: Let's, let's take a walk to this Shaib-Al-Aqiq(شعب العقيق), to this valley.
Let's take a walk. He said: Fine, let's walk.
So they went walking.
And Muhammad Ibn Maslama(محمد ابن مسلمة) has already told his companions
that I'm gonna smell his hair.
Well actually he told them I'm going to give you a signal to attack.
So when Ka'ab(كعب) came down and because he was newly wed, he had this wonderful tam on, wonderful perfume so.
So Muhammad(محمد) said: This smells wonderful.
Can you allow me to smell your hair?
He said: Yes, I just got married to a very beautiful woman and he's bragging about it.
So Muhammad(محمد) grabbed his hair and smelled it, he said: This smells wonderful.
And then they walked down until they got way away from everybody else.
He said: Can I smell it smell it again, it smells wonderful.
He says: Go ahead! So he grabs his hair and smells it
and he holds him tight and it gives the signal, that's it, he's in his arms
and they attack him and cut them into pieces.
And they run towards Al-Madina
and Rasool Allah ﷺ greets them and they give Rasool Allah ﷺ Bishara(بشارة) of killing Ka'ab Ibn Ashraf(كعب إبن أشرف),
the story of his assassination is in Sahih Al-Bukhari(صحيح ألبخاري),
an overview of some of the battles of the Muslims.
We talked earlier about the armies the Messenger of Allah lead
and the armies he dispatched, headed by his companions.
But Jihad(جهاد) was not only the responsibility of the Messenger of Allah and his companions
but is a duty on all Muslims in every age,
no one has the right to excuse himself from Jihad(جهاد) by making the excuses
that the Messenger of Allah was supported by angels and he was given the duty of conveying the message.
No one can also excuse themselves because the Sahabah(صحابه) were prepared to fight while we are not.
Jihad(جهاد) is the soul of Islam.
The sincere Muslims fulfilling their duty and fought many battles against the infidels.
Following we will cover some exams of their Jihad(جهاد) based on the book, the history of Islam by Az-Zahbi(ألذهبي).
Their Jihad(جهاد) began immediately after the death of Muhammadﷺ during the reign of Abu Bakr(ابوبكر)
when many of the Arab tribes apostated.
Abu Bakr(ابوبكر) appointed Khalid(خالد) to lead the army fighting the apostates,
he fought against Tulaiha Al-Asdi(طليحة ألأسدي), who was defeated and then he became Muslim.
Khalid(خالد) then headed towards Al-Yamamah(أليمامة) to fight Musaylimah(مسيلمة), the liar.
It was a tough battle, and many Muslims were killed, but ended with their victory, Musaylimah(مسيلمة) was killed.
In 13 Hijri(هجري) Abu Bakr(ابوبكر) sent out armies to open the land of Ash-Sham(ألشَّام),
which was under the Roman rule, he sent Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) to Falastine(فلسطین)
and Abu Obaidah(أبوعبيدة) and Yazeed Bin Abu Sufiyan(يزيدبن أبي سفيان) to other parts of Ash-Sham(ألشَّام).
Umar(عُمَر) became Khalifah(خليفه) after Abu Bakr(ابوبكر), in 14 Hijri(هجري) Damascus was opened.
Abu Obaidah(أبوعبيدة) was the leader of the Muslim army and Khalid(خالد) was one of his commanders.
Abu Obaidah(أبوعبيدة) attacked Damascus from one side while Khalid(خالد) attacked from another,
when the Romans were defeated on the outskirts of Damascus, they entered it and close its gates,
the Muslims laid siege to it and bombard it with catapults.
By the way, the use of Al-Munjaneeq(ألمنجنيق), the catapult, does not distinguish between male, female, young or old.
A catapult is equivalent to modern day missile.
In fact, a modern day missile is more accurate because at least it can be guided or aimed.
But the catapult just hits somewhere.
So since Rasool Allah ﷺ used that in Hisaar(حصار) At-Taef(اَلطَّائِف)
and the Muslims after that, they used it, in every generation,
this is an evidence that even though Muslims should avoid the killing of women and children and the elderly,
but it does happen that some of them die as collateral damage.
And this should not hinder the Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله)
if a town is placed under siege, and there's no way to open it, but by using a Munjaneeq(ألمنجنيق) then it can be used,
even if that might lead to the death of some innocent people, because that's for the benefit of the whole.
One would rather have a few innocent people die and then the rest of the people be saved from Hellfire,
then have them live, and generation after generation they keep on entering into Jahanum(جهنم).
The Roman general Bahan(بحان) had a newborn child and was celebrating that.
While they were feasting and drinking,
Khalid(خالد), Al-Qaqaa(ألقعقاع) and Al-Mad'oor Bin Odae(مذعوربن عدي), were busy hanging rope ladders to the walls of the city.
The three of them, then climbed up the wall and ended up in the city making Takbir(تكبير).
Khalid Ibn Walid(خالد ابن وليد) wasn't a general who would be hiding in a tent, protected by security guards from every direction,
you would find them in the frontline.
He would lead his men into battle and he would be the spearhead.
So now Khalid(خالد), Al-Qaqaa(ألقعقاع) and Al-Mad'oor Bin Odae(مذعوربن عدي),
three men each one of them is equivalent to an army land inside Damascus and start making Takbir(تكبير),
their Takbir(تكبير) terrified the Romans.
Khalid(خالد) killed the gate keepers and opened it and he and the Muslims flooded that side of the town.
The Roman general quit quickly struck us surrender agreement with Abu Obaidah(أبوعبيدة).
So now the Roman general knew that Khalid(خالد) was already inside Damascus.
So he ran to the other side of the city and made a deal with Abu Obaidah(أبوعبيدة) that we surrender.
Who was still unaware of Khalid(خالد) break through into the city.
In the end, it was considered that half of the town was opened by force, while the other half through surrender.
So half of Damascus fell as Ghanimah(غنيمة)
while the other half was protected because of the agreement with Abu Obaidah Amr Bin Jarrah(أبوعبيدةعمروبن جرَّاح).
In fact, the Masjid Al-Amvi(مسجدألأموي) was a church.
It was the main Cathedral of the town.
It was split in half, half of it Masjid(مسجد) and half of it church
and eventually Bannu Umayyah(بَنُواُمَيَّة) they bought the whole thing and it became a Masjid Al-Amvi(مسجدألأموي),
but they, they bought it they paid for it.
In 15 Hijri(هجري), the great battle of Yarmook(يرموك) occurred.
The Muslims were 30,000 headed by Abu Obaidah(أبوعبيدة), while the Romans were 300,000 strong.
Yani(يعني) he says here it is headed by Abu Obaidah(أبوعبيدة),
while At-Tabri(ألطبري) considers that Khalid Ibn Walid(خالد ابن وليد) was the leader in Yarmook(يرموك).
Even though they were 10 times the size of the Muslim army.
Their soldiers had to be tied together in chains to ensure they do not flee the battlefield.
However, these same chain turned out To be a disaster for them,
since when they were defeated if one of the soldiers would try to run for his life,
he would drag down everyone else with him.
And they were on the edge of a canyon 10s of 1000s of them ended up falling from that Canyon.
The raider of the battle, who would go around inspiring the Muslims was Abu Sufiyan(أبوسُفيان).
He would call out loud: O victory of Allah come to us.
In 15 Hijri(هجري) also, that's when the great battle of Al-Qadsia(ألقادسية) occurred.
The Muslims were 8000 headed by Saad Ibn Abi Waqas(سعد إبن أبي وقاص), the Persians were 60,000 headed by Rustum(رُسْتُم).
It was a crushing defeat for the Persians,
Rustum(رُسْتُم), along with 1000s of his soldiers were killed.
Al-Qadsia(ألقادسية) was the key that opened the rest of Persia.
In 16, the Battle of Jalulaa(جلولاء) occurred.
In this battle, almost 100,000 persians were killed, and they left behind the great booty.
Within three years the Muslims have opened the seat of the Persian empires throne
and have taken the jewels of the Roman Empire.
So Glory be to Allah the Great and the Exalted.
In year 16 Hijri(هجري), Umar(عُمَر) himself traveled to Jerusalem to accept the keys to the city
and there's a famous story of the journey of Umar(عُمَر) to Jerusalem(یروشلم).
See the Roman patriarchs, the religious authority of Jerusalem, which was a Christian town at the time.
They knew that it's inevitable that they will have to give up the city of Jerusalem.
But they saw that it's not appropriate for this Great blessed city to be delivered
to a secondary leader among the Muslims, but it should be given to the Khalifah(خليفه) himself.
The status of Jerusalem demands that the keys of it needs to be transferred to the main man, Khalifah(خليفه) Umar Ibn Al-Khattab رضي الله عنه.
So they told Umar(عُمَر) to come and receive the keys to the holy city.
So Umar(عُمَر) traveled with his servant, just the two of them.
They had one camel they would take turns.
1/3 of the time Umar(عُمَر) is riding the camel,
1/3 of the time his servant is riding the camel,
and 1/3 of the time they're both walking in the camel is taking rest.
It happened that when they were on the outskirts of the city of Jerusalem, it was the servants turn.
So Abu Obaidah(أبوعبيدة) sees this scene in front of his eyes.
He's seeing Umar Ibn Al-Khattab(عمرابن الخطاب) the Khalifah(خليفه) holding on to the camel, and the servants is riding.
And then he is wearing this thoub(ثوب) that has 14 patches in it.
And then he comes across a pool of water and mud.
And Umar(عُمَر) is lifting up as though and crossing through the mud.
Abu Obaidah(أبوعبيدة) goes to Umar(عُمَر) and says that these Romans they have some formalities and they have some etiquettes,
he's trying to tell the Khalifah(خليفه) that this is not the Madina
and he's trying to give suggestions to the Khalifah(خليفه) and Khalifah(خليفه) is listening to the Abu Obaidah(أبوعبيدة) is saying.
Abu Obaidah(أبوعبيدة) has best of intention.
Abu Obaidah(أبوعبيدة) is doing that because he doesn't want the Romans to get the wrong impression.
It's to keep and preserve the reputation of the Muslims that's the reason.
It's not because of any inferiority complex we have to look like them or something.
No, that's not it, but we have a certain reputation in their eyes and we want to keep it,
we have that Izzah(عزة) and we want to retain that Izzah(عزة).
So the issue with Abu Obaidah(أبوعبيدة) is Izzah(عزة).
And he didn't want the Khalifah(خليفه) to be seen in a position that compromises that image of Izzah(عزة).
Umar Ibn Al-Khattab(عمرابن الخطاب) is listening what Abu Obaidah(أبوعبيدة) has to say.
And then he hits his chest with his hand and says,
ابوعبيدة لوقالها غيرك
If somebody else would have said that, meaning I don't expect these words to come from somebody like you.
You know, Umar Ibn Al-Khattab(عمرابن الخطاب) has so much respect and love for Abu Obaidah(أبوعبيدة).
One day, Umar Ibn Al-Khattab(عمرابن الخطاب), he was sitting with some of the Sahabah(صحابه), in a room, and he told them:
تمنوا
Make a wish.
So one of them said:
أتمنى لو أن لي هذه الدار مملوءة ذهبا أنفقه في سبيل الله
I wish that Allah would fill this room with gold, so that I can spend it in the path of Allah.
Umar(عُمَر) said: Tamanoo(تمنوا)! Make a wish.
The other one said:
I wish that this room would be filled with pearls and jewels, so I can spend them in the path of Allah.
Umar(عُمَر) said: Tamanoo(تمنوا)! Make a wish.
They said: What else can we say?
Umar Ibn Al-Khattab رضي الله عنه said.
أمَّا أنَا فاتمنى لو أنِّي هذا الغرفة رجال مثل أبي عبيدة بن الجراح
I wish if Allah will fill up this room with men like Abu Obaidah Amr Bin Jarrah(أبوعبيدةعمروبن جرَّاح).
Rasool Allah ﷺ did not leave behind gold, he did not leave behind pearls.
He did not leave behind wonderful Islamic architecture.
Rasool Allah ﷺ did not write any books, but Rasool Allah ﷺ carved the Qur'an, into the hearts of 10,000 men.
That's what he did!
Rasool Allah ﷺ left behind men.
Rasool Allah ﷺ, the harvest of his effort of 23 years was men.
In terms of the infrastructure in terms of the institutions in terms of all of that,
none of it was done by Rasool Allah ﷺ, those were things that the Khulafah(خلفاء) later on did.
Rasool Allah ﷺ his Masjid(مسجد), was built out of mud bricks, and it had the roof of palm leaves.
And when it would rain, it would drip on their heads, and there was no carpet they used to pray on sand.
However, it has every blessing that we have today.
The palaces that are built in Al-Hamra(ألحمراء), and Damascus and Baghdad
and the wealth that the Ummah(امة) had and has today is all a fruit of the effort of all Rasool Allah ﷺ those 10,000 men that he left behind.
Every blessing and every Barakah(بركة), that we have, we're living off what Rasool Allah ﷺ left us.
He left behind the Sahabah رضي الله عنهم.
So, Umar(عُمَر) when he said that the Sahabah(صحابه) said:
May Allah reward you for that advice.
This was an advice, Yani(يعني) Umar Ibn Al-Khattab(عمرابن الخطاب) the whole point of this story
is to give them a Naseeha(نَصيحة), to give them an advice.
That it is, this religion changes the heart of men.
So, Umar Ibn Al-Khattab(عمرابن الخطاب) said, if somebody else said that Abu Obaidah(أبوعبيدة).
نحن قوم أعزَّنا الله بالإسلام فمهما ابتغينا العزَّة في غيره أذلَّنا الله
We were people who were humiliated before Islam and Allahعَزَّوَجَلْ honored us through Islam.
And if we seek honor in any other way, Allah will humiliate us again.
Our honor did not come because of our clothes, or because of the transportation that we're using,
or because of security guards and show.
Our honor comes because of Islam.
In year 20 the battle of Tastur(تستر) happened.
Abu Musa Al-Ash'ari(أبوموسى ألأشعري) had laid siege to the powerful city for over a year.
The Persian general Al- Hurmuzan(ألهرمزان) was fortified in there.
A Persian man came to Abu Musa(أبوموسى) and told him:
If you promise me and my family protection I will guide you to a secret entrance into the city.
Abu Musa(أبوموسى) gave him protection, so he sent with him Majza'ah Bin Thawr(مجزعة بن ثور).
They entered through a hidden underground spring of water, swimming through it until they surfaced in the city.
They entered the city and Majza'ah(مجزعة) traveled through it, until he learned its map.
So, Majza'ah(مجزعة) was swimming through this underground stream.
He surfaces in the city walks around the city and he makes a mental map of the entire city.
The Persian man also pointed out to him the Persian general Hurmuzan(ألهرمزان).
Majza'ah(مجزعة) returned and was sent along with 35 men to conquer the city.
The thirty-five men swam through the spring and entered the city at night and fought courageously.
Majza'ah(مجزعة) was martyred.
The fight continued and the Muslims ended up missing Fajr(فجر) and only prayed it at the middle of the day.
The Persians surrendered.
Al-Hurmuzan(ألهرمزان) became a Muslim and settled in Madina.
Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) opened Alexandria in year 21 by defeating the Romans.
He then established a Muslim garrison in the city, while he descended south fighting the Muqawqas(مقوقس), the king of Egypt.
But the Romans headed by Constantine the son of Hercules sent a naval army that entered Alexandria
and killed the Muslim soldiers in it.
Amr(عمرو) attacked and entered it again.
In year 21 occurred the battle of Nahwand(نهوند) against the Persians.
It was a furious battle, the Persians tied themselves in chains to prevent the escape of soldiers.
The leader of the Muslim army was An-Numan Bin Maqran(ألنعمان بن مقرن).
His horse fell down and he was then shot by an arrow and died.
Hudaifa(حذيفة) took charge and the Muslims won after about 100,000 of the enemy were killed.
In year 27 Muawiya Bin Abi Sufyan(معاويةبن أبي سفيان) opened the Island of Cyprus.
Also during the same year Abdullah Bin Saad Bin Abi Sarh(عبدالله بن سعد بن أبي سرح) entered Africa.
Abdullah Bin Zubair(عبدالله بن زبير) killed the Roman leader of Africa Jarjeer(جرجير).
In year 37 Abdullah Bin Hazm As-Sulami(عبدالله بن حزم ألسُلَمي) opened Herat(هرات) in Afghanistan, and Maru(مرو) in Turkistan.
During the same year Al-Harith Bin Murrah Al Fehri(ألحارث بن مرَّة ألفِحري) entered Baluchistan.
In year 44 Al-Muhalab Bin Abi Sufrah(ألمحلب بن أبي صفرى) entered India.
In year 63 Uqbah Bin Nafie(عقبةبن نافع) fought in North Africa with the king of the Berbers, Kaseelah.
Uqbah(عقبة) was martyred, his successor Zuhair Bin Qais Al-Balawi(زهير بن قيس ألبلوي) defeated them and killed the Berber king.
In year 84 Musa Bin Nusair(موسى بن نصير) entered the land of Andalusia(أندلوسية), Spain.
In year 87 the land of Bukhara(بخارة) was opened by Qutaybah Bin Muslim(قطيبة بن مسلم).
In year 88 Maslamah Bin AbdulMalik(مسلمة بن عبدالملك) defeated the Romans in a number of battles.
Qutaybah Bin Muslim(قطيبة بن مسلم) entered the land of the Turks and in year 90 he entered Taliqaan(طالقان).
In year 93 Qutaybah(قطيبة) headed for Samarkand and opened it along with the surrounding areas.
In year 95 Musa Bin Nusair(موسى بن نصير) completed his opening of the land of Andalusia and returned from it with an immense booty.
In year 98 Yazeed Bin Al Muhalab(يزيد بن ألمحلب) opened Taburstan(تبرستان).
In the same year the Khalifah Sulayman Bin AbdulMalik(سليمان بن عبدالملك) sent a huge army to open Constantinople.
The army was headed by his brother Maslamah(مسلمة), they besieged the city for 30 months.
During that the Muslims suffered a lot of hardship.
When Umar Bin AbdulAziz(عمربن عبدالعزيز) became Khalifah(خليفه) he immediately recalled the army.
During the era of the Abbasids fighting continued on the Eastern front towards India and China
and the Northern front in the land of the Romans
and the Western front towards Western Europe, Spain, France and Portugal.
When the Crusaders attacked Ash-Sham(ألشَّام) the Muslims fought them in various battles.
Among the Muslim leaders who fought them was Sultan Nur-Din Zinki(سلطان نورالدين زنكي)
who retrieved a lot of the Muslim territory taken by the Crusaders.
He was followed by Salahuddeen(صلاح الدين) who opened Jerusalem.
When the Mongols flooded the Muslim land Jihad(جهاد) was fought against them in numerous battles.
The Muslims won in the great battle of Ayn Jaloot(عين جالوت).
The door of Jihad(جهاد) is always open and the fighting of the nonbelievers would never end until the Day of Judgment..
So this is a brief chapter on the history of Jihad(جهاد).
Chapter 15,
COURAGE AND FEAR.
Abu Hurairah(أبوهريرة) narrated: The strong believer is more beloved to Allah than the weak believer.
And that's in Sahih Al-Muslim(صحيح ألمسلم).
Rasool Allah ﷺ used to say: O Allah I seek refuge in you from gloom and Sorrow,
from inaction and laziness, and from cowardice, stinginess and old age,
and I seek refuge in you from the punishment of the grave.
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ،
وأَعُوذُ بِكَ وَالْعَجْزِ وَالْكَسَلِ،
وأَعُوذُ بِكَ وَالْبُخْلِ وَالْجُبْنِ ،
وأَعُوذُ بِكَ وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ
Very important Dua(دُعَا) to make because you are human and fear is a natural human thing.
Everyone has fear, it's just a matter of degree.
Some people have more fear than others.
Your fear needs to be channeled to the right direction rather than fearing the creation, you fear Allah.
Al-Izza Bin Abdul Salam(ألعزَّة بن عبدالسلام) when he went to visit a tyrant, one of Mangol.
He was company by his students.
So he started giving him Naseeha(نَصيحة),
and he was becoming louder and louder and suddenly he was pointing fingers towards this tyrant.
So the students were very, very afraid, worried.
He could just chop off your head.
So when they came out they said: How did you dare to speak to the tyrant in such confidence and strong way.
He said:
When I saw him and then I imagined the greatness of Allahعَزَّوَجَلْ, he became smaller in my eyes than a cat.
I saw him smaller than a cat.
But that's only when I started thinking about the Azamah(عظمى) of Allahعَزَّوَجَلْ.
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) was accompanying a delegation from Damascus to go and meet the head of a ta’tarr(تتار)
and ta’tar(تتار) were like a swarm of locusts that was destroying everything that comes in its path.
So they wanted to go and visit this king and to try to convince him.
And by the way at the time that the tat’arr(تتار) were already Muslim,
See, they became Muslim but they carried on with their tyranny.
It took them some time, time for Islam to sink in and for them to get it.
This, this ta’tarr(تتار) king, he actually had the mobile Mimber(ممبر) and Mehrab(محراب) with him,
that he would carry along and then hired Imam(اِمَام) to lead Salah(صلاة) and to make Adhan(آذَان).
So, Yani(يعني) once Ibn Taymiyah(اِبْنِ تَيْمِيَّه) was walking with his students and they saw them drinking.
They saw these Mangol drinking.
So the students they wanted to make,
أمربالمعروف ونهي عن المنكر
They wanted to stop them.
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) said: Let them drink.
Let them carry on, if they're sober, they're going to be killing Muslims,
if they're drunk, they would leave the Muslims alone.
So let them carry on and drink.
So they went and in this delegation and you know in delegations you supposed to follow the etiquettes there's another protocol.
You need to follow the protocol of how to speak and how to act and what should be said.
So they go in there and obviously the Shaikh(شيخ) among them is Ibn Taymiyah(اِبْنِ تَيْمِيَّه) and everybody had something to say.
So now this king said, requested Ibn Taymiyah(اِبْنِ تَيْمِيَّه) to make a Dua(دُعَا).
Make a Dua(دُعَا) for us O Shaikh(شيخ).
So Ibn Taymiyah(اِبْنِ تَيْمِيَّه) started making a Dua(دُعَا).
And then he started making Dua(دُعَا) against the king and the king is saying Ameen(آمين), Ameen(آمين).
Everyone in the delegation their knees started cracking shaking, trembling.
It is said that they started wrapping up the clothes because they expected the sword to chop off his head at any moment.
And they didn't want the blood to splash all over them.
But it was a Hifz(حفظ) of Allahعَزَّوَجَلْ that this king has no clue what Ibn Taymiyah(اِبْنِ تَيْمِيَّه) is saying:
He's just saying, Ameen(آمين).
As soon as they left the quarters of the king.
The delegation came to Ibn Taymiyah(اِبْنِ تَيْمِيَّه) and said: Are you crazy, what have you done!
And they started blaming him and yelling at them and then they said:
Listen, we never want you to accompany us again.
You go your way, we're gonna go ours, he said fine, you go your way, I'm gonna go mine.
He and his students, alone, went one way and the entire delegation went another way.
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) gets into Damascus and is waiting for this delegation to arrive what happens is they got raided.
They got raided by some armed burglars who stole everything they have,
and Ibn Taymiyah(اِبْنِ تَيْمِيَّه) reaches the town safely and securely.
It is the Hifz(حفظ) of Allahعَزَّوَجَلْ.
They have feared the creation, and they have not feared Allah.
So, Allahعَزَّوَجَلْ put them through this punishment,
while Ibn Taymiyah(اِبْنِ تَيْمِيَّه) because he feared Allahعَزَّوَجَلْ, Allah protected him.
Notice that Rasool Allah ﷺ combined between seeking refuge in Allah from gloom and sorrow.
الْهَمِّ وَالْحَزَنِ
For gloom is the fear of what is coming, while sorrow is sadness on what has already passed.
Al-Hum(هَمِّ) is concerned for something that is coming.
Actually the whole reason why we learn this Dua(دُعَا) is because Rasool Allah ﷺ came into the Masjid(مسجد).
And he saw one of the Sahabah(صحابه) laying on his back in the Masjid(مسجد) during business hours.
So Rasool Allah ﷺ told him: Don't you have any work to do.?
He said:
يا رسول الله ديونٌ
O Messenger of Allah, I'm in debt.
I have concerns about all of the debts that I have accumulated,
Rasool Allah ﷺ told him: Say this Dua(دُعَا),
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ
So this man was fearing for the future, how is he gonna pay all of these debts?
So the Muslim should not feel sorry for the past nor fear the future.
And he combined between inaction and laziness
for inaction is the state of the heart, while laziness is the state of the body.
وَالْعَجْزِ وَالْكَسَلِ
Ajaz(عجز) is in heart and Kasal(كسل) is in the body.
He combined between stinginess and cowardice,
وَالْجُبْنِ وَالْبُخْلِ
For stinginess is the unwillingness to give wealth for Allah,
while cowardice is the unwillingness to give the soul for Allah.
How to overcome fear?
Cowardice is the opposite of courage.
And courage is the firmness of the heart.
The heart is the essence of every good deed.
The heart cannot be firm if the mind isn’t sound.
If the heart is weak it leads to cowardice, and if the heart is too strong it leads to recklessness.
The coward needs to cure cowardice by eliminating its cause.
If it is caused by ignorance then ignorance is cured by learning.
The cause could be fear of the unknown and that is cured by experiencing situations.
We find that the beginner in public speaking experiences fear in the beginning but after experience this fear is overcome.
We find that when a person first meets a king they might fear the occasion
and their tongue would be tied and their posture would change.
That is due to the anxiety of facing a new experience.
But if that occasion is repeated many times the fear is eliminated.
Original nature can be changed.
It is sufficient as proof to see a Hawa(هوَّا) child, children trained to care for snakes,
they had these children, who would care for snakes.
Grabbing a large snake that would make a brave man tremble,
while this same child could fear a frog because he is not exposed to frogs.
Taming animals is a process of changing their original nature and it is done through training.
A wolf could play with a sheep, a cat with a mouse, and a dog with a cat,
if they are conditioned to do so, even though that is contrary to their original nature.
Now if animals can change their characteristics can’t humans do the same?
Having a strong heart leads to victory.
Ali(علي) was asked: "How do you defeat your enemies?"
He said: When I would meet my enemy
I would believe with firm conviction that I would defeat him, while he believes that I would defeat him.
So, both myself and his self support me against him.
I mean Ali(علي) starts with confidence that he would defeat the enemy
and the enemy when he hears the name of Ali(علي), he is sure that he's going to lose.
So, Ali(علي)'s heart and the heart of his enemy are both against the enemy.
Half of the battle is already won.
And that's why a Muslim who's willing to die, who's willing to become a Shaheed(شَهِيد), he has already won half of the battle.
And that's why again the Kuffar(كفار) they hate this issue of martyrdom, they hate it, they can't stand it.
They want to change the Fiqh(فقه) of it, they want to change the opinions of the scholars on it.
They don't want any Muslim to do it, at all.
Because that's the one thing that they cannot replicate,
they can meet your weapons with better weapons, they can meet your numbers with more numbers,
they can meet your training with better training,
but they cannot meet a Muslim heart, that is willing to die for the sake of Allahعَزَّوَجَلْ.
That is one thing that their best academies, their best training their most advanced weapons cannot deal with.
Some have advised, believe in victory, you will be victorious,
Others say: "If you fear your enemy you have allowed an army to be sent against your heart".
Al-Tartooshi(ألترتوشي) says:
Courage is of three types:
Number 1) A man who stands in front of the army asking for a challenger from the enemy to come out and face him, dueling.
Number 2) A man who remains calm, concentrating, tranquil while the battle is ragging.
And when others are succumbing to fear he has not lost his orientation
and is not confused and acts in a way that proves he has control over himself.
Number 3) A man when everyone else is defeated and is retreating remains firm calling them,
and encouraging them to continue the fight.
Al-Tartooshi(ألترتوشي) says that the third man possesses the greatest form of courage.
He is so courageous that even when everybody else is retreating, he is still firm.
And he's encouraging others to fight.
Then Ibn Nuhas(إبن نُحاس) goes through some of the courageous of the Ummah(امة).
I don't think I translated the stories of all of them, those who whatever, I have here.
The most courageous of all mankind is Rasool Allah ﷺ.
He had the strongest heart of all.
He faced the toughest of situations.
Heroes would scatter from around him while he is firm.
The Messenger of Allah never turned his back in battle.
In Bukhari(بخاريْ) and Muslim(ألمسلم) Anas Ibn Malik(أنس إبن مالك) narrates:
Rasool Allah ﷺ was the best of people, he was the most generous and the most courageous.
Ali(علي) said: When the ferocity of combat would reach its limit
and the eyes would turn red, we would seek refuge next to Rasool Allah ﷺ.
He would be the closest of us to the enemy.
A man asked Al Bar'a Bin Azib(ألبراءبن عازب): Did you run away during the life of Rasool Ullah?
He said: We did, but he didn’t.
And this is in Bukhari(بخاريْ) and Muslim(ألمسلم).
In Uhud(أحَد) Obaeye Bin Khalaf(أبي بن خلف), riding his horse, charged towards Rasool Allah ﷺ.
Some Muslims wanted to get in the way to protect Rasool Ullah, but he told them to move aside.
Rasool Allah ﷺ picked up a spear and threw it at Obaeye(اُبَيئ), who was covered in iron armor from head to toe.
Nothing appeared from him except his eyes and a small opening in his neck.
The spear hit him right in the neck and he fell off his horse.
Even though the spear only caused a minor bruise in his neck due to the protection of the armor,
Obaeye(اُبَيئ) rushed back screaming: Muhammad(محمد) has killed me!, Muhammad(محمد) has killed me!
The people of Quraish(قُرَيْشْ) checked him and said: We don’t find any major injury, you are fine!
He said: Muhammad(محمد) claimed he would kill me, therefore it must come to happen!.
In other narration, he says that Muhammad(محمد) has claimed that he would kill me and this was in Makkah.
Muhammad(محمد) claimed he would kill me, so even if he would have spit on me I would have died.
Obaeye(اُبَيئ) later died on his way back to Makkah, just died out of fear.
The courageous of this Ummah(امة) are too many to count.
On top of the list are the Sahabah(صحابه) whom Allah praised in Qur'an:
Muhammad(محمد) is the Messenger of Allah, and those with him are forceful against the disbelievers, merciful among themselves.
Among the famous brave men of the Ummah(امة) are: Number 1) Abu Bakr(ابوبكر).
I don't know why but apparently some people have developed
a certain mental image of Abu Bakr As-Siddique رضي الله عنه that he is very soft man.
Which is contrary to the reality of Abu Bakr(ابوبكر).
Abu Bakr As-Siddique رضي الله عنه could be the firmest, and the toughest.
When the situation demands that position.
In fact he was firmer than Umar(عُمَر) it came to the fighting of Murtaddeen(مرتدين).
When it came to sending the army of Osama(أسامة).
He grabs Umar(عمر), imagine of Abu Bakr(ابوبكر), who's closer to being short in height.
While Umar(عُمَر) who was a giant Abu Bakr(ابوبكر) is grabbing him by the beard and saying,
يا عمر جبَّار في الجاهلية خوارٌ في الإسلام
O Umar(عُمَر), you were a strong man in Jahiliyyah(جَاهلِيَّة) and now you became a weak man in Islam.
You asked me to keep in, an army that was appointed by Rasool Allah ﷺ.
Yani(يعني) in fact, even some of the non Muslim tribes had that reputation.
That's how they saw Abu Bakr As-Siddique(أبوبكرالصديق) so they said,
see Abu Bakr(ابوبكر), the name of Abu Bakr(ابوبكر) is the father of Bakr(بكر), Bakr(بكر) is a young lively camel.
A young lively camel that's full of vigor is called Bakr(بكر).
They would make fun of a Abu Bakr(ابوبكر) when he become Khalifah(خليفه) because there was money involved,
they didn't want to pay the Zakah(زکواة), they were paying it to Rasool Ullah.
But now when Abu Bakr(ابوبكر) become Khalifah(خليفه), they don't want to pay him.
They said: We're not going to pay it to Abul Faseel(أبوالفصيل).
We're not going to give it to the father of the infant camel, so they're making fun of Abu Bakr(ابوبكر).
Udaye Bin Hatim(عدي بن حاتم) told them: A day will come when you will realize that he is Abul Fahal Al-Akbar(أبوالفهل ألأكبر).
You will come to realize that he is the father of the great stallion.
Beware, and the words of Odaye(عدي) came to be true.
The most violent of wars, ever maybe in the history of a Sahabah(صحابه)
occurred under the hands of Abu Bakr As-Siddique(أبوبكرالصديق) against the Murtaddeen(مرتدين).
Some of them were thrown in wells.
Some of them were thrown from cliffs.
Some of them were burnt in fire.
Some of them were pierced with arrows.
He used all of these brutal ways of executing them
because of the Riddah(ردَّة) and the great crime that they have committed.
And that was done by Abu Bakr As-Siddique رضي الله عنه.
So he completely changed what they thought of him.
In fact, one of these tribes, they came to Abu Bakr As-Siddique رضي الله عنه and they said we want to make peace with you.
He said: I have two options for you.
فأما الحرب المجلية أو الخطة المخزية
Either a war of extermination, or a humiliating deal.
These are the right, we know what the war of extermination means, that means you're gonna behead us all.
What does a humiliating, to you means.
He said: That you hand over all of your arms and you follow the tails of your camels.
You see, in those days, a man without his weapons is not very different than his camel.
So Abu Bakr(ابوبكر) said: You hand over all of your arms and you follow the tails of your camels,
you become equal with your camels.
And you publicly state that anyone who was killed among you is going to hellfire
and anyone who was killed among us goes to Jannah(جنة),
and you pay for the ones you killed among us, and we're not going to pay you anything for the ones killed among you,
and you'll carry on living in this humiliated state,
until Allahعَزَّوَجَلْ shows his Khalifah(خليفه), Abu Bakr(ابوبكر), something that will make him change his mind about it.
So it's an indefinite thing until I change my mind.
Umar Ibn Al-Khattab(عمرابن الخطاب) said.
Now Umar Ibn Al-Khattab(عمرابن الخطاب) is listening to this, and he is happy! He said:
When you say that they should give up their weapons and follow their camels I agree.
When you say that they should say that the ones killed among us go to Jannah(جنة),
and the ones who are killed among them go to Naar(ألنار), I agree!
But when you say that they should pay for the ones they killed among us why we don't pay them,
I would disagree with that, because the ones who are killed among us are not killed, they are Shuhadaa(شُهَدآء) Fee-Sabeel-Lillah(فِي سَبيل الله).
Therefore we don't take any blood money for them.
Abu Bakr(ابوبكر) agreed with what Umar(عُمَر) said.
And they had to accept this humiliating deal they had to.
Otherwise, the other option would be to exterminate them all.
The courage of Abu Bakr(ابوبكر) was witnessed by the hero of the Ummah(امة),
the hero of this Ummah(امة) is Ali Ibn Abi Talib(علي ابن ابي طالب).
When he was the Khalifah(خليفه). Ali(علي) asked: Who is the bravest of men?
So Ali(علي) is standing on the pulpit and is asking everyone. Who's the bravest of men?
They said: You are!
He said: I have never dueled anyone and lost.
But the bravest man is Abu Bakr(ابوبكر).
During the battle of Badr(بدر) we built a shed for the Messenger of Allah
and we asked who would be the bodyguard of the Rasool Ullah therein.
Abu Bakr(ابوبكر) came carrying his sword and defended Rasool Allah ﷺ for the entire day.
In Makkah the disbelievers attacked the Messenger of Allah,
One would pull him, the other would beat him and they would say:
Have you made the gods, one God?
No one dared to go near to Rasool Allah ﷺ except Abu Bakr(ابوبكر).
He went and started fighting them and would say:
أن تقتلون رجل أن يقول ربي الله
Are you going to kill a man just because he says: Allah is my Lord!
Then Ali(علي) asked:
Who is better Abu Bakr(ابوبكر) or the believer of the family of Firaun(فرعون)?
Momin Aal Firaun(مؤمن الفرعون) in Surat Ghafir(سورة الغافر).
There is long story about him.
A man who was a believer in that environment of Kuffr(كفر), and he concealed his Eeman(ايمان).
So, the status of this man was so great, Allahعَزَّوَجَلْ devoted Ayaat(آيات) and Ayaat(آيات) talking about his story.
So Ali(علي) is asking who is greater, the believer of the family of Firaun(فرعون), or Abu Bakr(ابوبكر).?
The people remained quite.
He said: Why don’t you answer?
In the name of Allah, one moment in the life of Abu Bakr(ابوبكر)
is greater than the entire earth full of the likes of the believer of the family of Firaun(فرعون)!
The believer of the family of Firaun(فرعون) was a man who concealed his faith,
while Abu Bakr(ابوبكر) was a man who proclaimed his faith
and then Ali Ibn Abi Talib رضي الله عنه cried.
Abu Bakr(ابوبكر) is the bravest man of this Ummah(امة) after Rasool Allah ﷺ.
One can note the strength of his heart during the battle of Badr(بدر), Uhud(أحَد), Khandaq(خندق), Hudaybiyah(حديبية), and Hunain(حنين).
It is enough to note his steadfastness, firmness, and strengthening of the entire Ummah(امة)
when the greatest disaster of all befell us, is the death of Muhammadﷺ.
That was when the hearts deviated, and the nation was shaken.
When all the hearts where trembling the heart of As-Sidique(ألصديق) was firm.
If the heart of Abu Bakr(ابوبكر) was placed on one side of the scale
and the hearts of all the Ummah(امة) on the other, his heart would outweigh them all.
The courage of Abu Bakr(ابوبكر) in his decision to fight the apostates,
if distributed over the hearts of the cowards on the entire face of the earth, it would be sufficient to make them brave.
So you can see that the issue with courage is in the heart,
because Abu Bakr(ابوبكر), in terms of his physical stature, was extremely, he was very thin.
He was so thin that he went to Rasool Allah ﷺ complaining that his Izaar(إزار) wouldn't hold on to his waist.
When Rasool Allah ﷺ said that you should have your Izaar(إزار) above the ankle.
Abu Bakr(ابوبكر) went to Rasool Allah ﷺ and he said:
إنَّا إزاري لا تمسك على حقوي
My Izaar(إزار) wouldn't hold on to my waist he was so slim, that his Izaar(إزار) would keep on falling.
So, Abu Bakr(ابوبكر) had to keep on pulling it up.
Rasool Allah ﷺ told Abu Bakr(ابوبكر):
لست منهم
You're not one of those who are doing it out of pride.
He was so slim, it says: You could see the bones on his face.
Number 2) Umar Ibn Al-Khattab(عمرابن الخطاب).
It is sufficient to point out that the courage of Umar(عُمَر) was sufficient enough to make Shaytan(شَيْطَانْ) avoid him.
That's enough!
Rasool Allah ﷺ says:
ما لَقِيَكَ الشَّيْطانُ قَطُّ سالِكًا فَجًّا إلَّا سَلَكَ فَجًّا غيرَ فَجِّكَ
When Umar(عُمَر) would be walking down the road and Shaytan(شَيْطَانْ) sees him, He would take another road.
The reason is Shaytan(شَيْطَانْ) knows it's a waste of time, to try to deal with Umar Ibn Al-Khattab(عمرابن الخطاب).
You can't change anything in him.
So he fears him so much and he is frustrated with him so much and he just gave up on him,
he would leave him alone and go another way.
The Messenger of Allah told Umar(عُمَر):
O son of Khattab(خطاب), In the name of whom my soul is in His hands whenever Shaytan(شَيْطَانْ) sees you taking a route,
he would take another.
That’s in Bukhari(بخاريْ) and Muslim(ألمسلم).
His Islam brought strength to the Muslims.
Abdullah Bin Masood(عبدالله بن مسعود) said:
We used to not be able to pray next to Al-Ka'aba(اَلْكَعْبَه) publicly until Umar(عُمَر) became Muslim.
Number 3: Ali Ibn Abi Talib(علي ابن ابي طالب):
He was the lion of this Ummah(امة), he never missed a battle with Rasool Allah ﷺ except Tabook(تبوک)
because Rasool Allah ﷺ appointed him over Madina in his absence.
During the battle of Khaybar(خَيْبَر), Rasool Allah ﷺ said:
Tomorrow I will give the banner to a man who loves Allah and His Messenger, and Allah and His Messenger love him.
He does not turn his back away in battle and Allah will make opening occur on his hands.
All of the Sahabah(صحابه) desired that honor.
The next day, so the Sahabah(صحابه) woke up very early in the morning and they started walking in front of Rasool Ullah,
so that he will choose them.
The next day the Messenger of Allah called Ali(علي).
They told them Ali(علي), Ali(علي) was suffering, his eyes were suffering and couldn't see that day.
So he told Rasool Allah ﷺ that he cannot see.
Rasool Allah ﷺ said: Call him,
and Rasool Allah ﷺ spit in his eyes and he was immediately cured,
and he gave him the banner.
Musab Ibn Zubair(مصعب إبن زبير) said:
Ali(علي) was very cautious in battle.
Even though Ali(علي) was courageous but his courage, doesn't mean that you're not cautious,
courage doesn't mean that you become reckless.
Musab Ibn Zubair(مصعب إبن زبير) said: Ali(علي) was very cautious in battle.
He was swerve terrifically from his enemy and whenever he charges his enemy he would protect all his sides
and when he retreats back from his charge he would be even more protective of himself.
No one could get to him.
His shield was one sided.
It only protected him from the front.
When asked: Don’t you fear an attack from behind?
He replied: I never give my enemy the chance to attack me from my back.
So he didn't really needed a shield from behind.
Number 4) Talha Bin Ubaidellah(طلحة بن عبيدالله):
He is one of the ten given the glad tidings of Paradise.
During Uhud(أحَد), he shielded Rasool Allah ﷺ with his own body causing over 70 injuries in his body.
Whenever Rasool Allah ﷺ wanted to look at the disbelievers,
Talha(طلحة) would plead with him not to do so and would shield him with his body.
Number 5) Az-Zubair Bin Awwam(ألزبير بن عوام):
He is also one of the ten given the glad tidings of Paradise.
He was the first Muslim to draw out a sword.
During the early days of Islam in Makkah a rumor spread that Rasool Allah ﷺ was kidnapped.
Zubair(زبير) drew out his sword and went looking for him.
He ran into Rasool Allah ﷺ who asked him:
What’s wrong with you Zubair?
He said: I heard that you were kidnapped so I came out to fight them!
Rasool Allah ﷺ prayed for him.
And we talked about the story with the spear, when he bent the blade,
and did I say when he chopped the, the Kafir(كافر) with the sword and it split the saddle.
In one of the battles, Az-Zubair(ألزبير) hits this enemy soldier who was on his horse.
He hit him so hard that he split him into two.
Not only that but the sword went down a bit further, and cut the saddle.
So the saddle fell from both sides.
Sahabah(صحابه), they saw that and they were so impressed they said:
This is a very, very sharp sword.
This is a powerful sword.
He said: It's not the sword, but it's the arm that's carrying the sword.
Don't give credit to my sword.
Number 6) Saad Ibn Abi Waqas(سعدإبن أبي وقاص):
He is one of ten given the glad tidings of Jannah(جنة).
Rasool Allah ﷺ prayed for him: O Allah make his arrow hit its target and make his prayer accepted.
Umar(عُمَر) appointed him to lead the army at Qadisiyah(قادسية).
The Muslims won and he continued leading them in Persia until he opened most of it
and entered the capital, Al-Mada'in(ألمدائن).
Saad(سعد) is the one who founded the two cities of Kufa(كوفة) and Basra(بصرى).
He is the one who founded them.
When he was dying he requested his body be rapped and buried in an old wool cloth.
He said: This was what I had on me, during the battle of Badr(بدر) and I’ve reserved it for this day.
Number 7. Abu Obaidah Bin Jarrah(أبوعبيدة بن جرَّاح):
He is one of the ten given the glad tidings of Jannah(جنة).
Umar(عُمَر) appointed him over the army opening Ash-Sham(ألشَّام).
He was the leader of the army during the great battle of Yarmuk(يرموك).
He died in the plague of Amawas(عمواس) in Ash-Sham(ألشَّام).
Number 8) Hamza Bin AbdulMutalib(حمزة بن عبدالمطلب):
He is the lion of Allah and His Messenger.
After the battle of Badr(بدر), Umayyah Bin Khalaf(أمية بن خلف), who was captured asked Abdul Rahman Ibn Auf(عبدالرحمن إبن عوف),
Who was the man in your army marked with an ostrich feather on his chest?
Abdul Rahman(عبدالرحمن) said: That is Hamza(حمزه).
Umayyah(أمية) said: He is the one, who brought ruin to us!
He was killed during the battle of Uhud(أحَد).
Number 9): Jafar Ibn Abi Talib(جعفرإبن أبي طالب):
He was ten years older than his brother Ali(علي).
He was the second leader in line at the battle of Mu'tah(مَؤتَة).
When he took over after Zaid(زيد), he carried the banner with his right hand which was cut off
so he carried it with his left, which was in turn also cut off so he embraced the banner and continued fighting until he fell.
They found in the front of his body over 90 injuries.
10. Muadh Bin Amr Bin Jamooh(معاذبن عمرو بن جموح):
He was the slayer of the Pharaoh of this Ummah(امة) Abu Jahal(ابوجَهَل).
He said: I made Abu Jahal(ابوجَهَل) my target on the day of Badr(بدر).
When I found him I charged at him and struck him with my sword and cut his leg in two.
Then his son Ikrimah(عكرمة) hit me on my shoulder until he cut off my arm.
It only remained hanging to my body by the skin of my side.
But because fighting distracted me, I remained dragging it behind me for most of the day.
When it annoyed me I placed my foot over it and pulled it off.
11) Al-Baraa Bin Malik(ألبراء بن مالك):
He is the brother of Anas Ibn Malik(أنس إبن مالك) the servant of Rasool Ullah,
he was one of heroes of this Ummah(امة).
Anas Ibn Malik(أنس إبن مالك) heard his brother Al-Baraa(ألبراء) humming poetry so he told him:
O my brother! Are you are humming poetry?
What if this is the last thing you speak?
He said: No!
A man like me won't die on his bed, I’ve killed ninety nine of the nonbelievers and hypocrites!
Sunan Ibn Abi Shaiba(مصنف إبن أبي شيبة).
Umar(عُمَر) wrote to his military generals to never allow Al-Bara'a(ألبراء) to hold any position of leadership in the Muslim armies.
The reason: Umar(عُمَر) said: He is too hazardous for the Muslims!
That's in Al-Hakim(ألحَاكِم).
During the battle against the forces of Musailima(مسيلمة), the liar,
he sat on a shield and asked the Muslims to carry the shield on their spears
and throw him over the walls of the enemy in order to open the gates!
He did open the gates but after he received over 80 injuries.
That’s in Asabah(أثابة).
On the day of the battle of Tastur(تستر) the Muslims asked Al-Bara'a(ألبراء) to make an oath to give them victory.
Because Al-Bara'a(ألبراء), was one of the men intended by the Hadith(حديث),
رب أشعث أغبر لو أقسم على الله لَأَبَرَّهُ
There is a man with untidy hair, and very dusty clothes.
But if he makes an oath, Allah will fulfill it.
A very simple man, poor, but Allah loves that man so much, if that man makes an oath, Allah will make it happen.
So they told Al-Bara'a(ألبراء) ask Allah to give us victory.
He said: O Allah! I make an oath that you hand us over their shoulders and to make me follow your prophet.
He charged the enemy and the Muslims followed him.
The Persians lost, and Al-Bara'a(ألبراء) was martyred, Allah fulfilled his oath.
Anas(أنس) narrated: When Abu Musa(أبوموسى) was appointed governor over Basra(ألبصرى),
he told Al-Bara'a(ألبراء) to choose any position of leadership in his government, and he will be appointed to it.
Al-Bara'a(ألبراء) said: I don’t want any.
Rather I want you to hand me over my bow, horse, spear, sword, and shield and then sent me to Jihad(جهاد).
He sent him in an army Al-Bara'a(ألبراء) was the first to die.
12. Samaak Bin Kharshah Abu Dujana(سماك بن خرشة ابودجانة),
Before the battle of Uhud(أحَد) started the Messenger of Allah held a sword in his hand and said:
Who would fight with this sword and give it its due right?
Some men stood up and offered to take it but Rasool Allah ﷺ didn’t give it to them.
And then Abu Dujana(أبودجانة) stood up and said: O Rasool Allah ﷺ what is its due right?
He said: That you strike with it the faces of the enemy until it bends!
Abu Dujana(أبودجانة) said: I will take it, O Rasool Ullah, he gave it to him.
Az-Zubair Bin Awwam(ألزبير بن عوام) said:
I felt saddened that I, the cousin of Rasool Allah ﷺ, would ask for the sword and would not get it
but Abu Dujana(أبودجانة) would.
So I decided to follow Abu Dujana(أبودجانة) and see what he would do with it.
Abu Dujana(أبودجانة) pulled out a Red Bandana and tied it around his head.
The Ansaar(أنصار) said: Abu Dujana(أبودجانة) has pulled out his Bandana of death!
He then attacked enemy and whenever he would face anyone he would kill him!
Before the battle he marched with pride before the enemy.
Rasool Allah ﷺ said: This is a walk despised by Allah,
because he walked with pride.
So Rasool Allah ﷺ said: This is the walk despised by Allah except in this situation.
This is stiking fear in the hearts of the enemy.
During the battle of Al-Yamamah(أليمامة), he threw himself over the wall surrounding the city and broke his leg.
He continued fighting with a broken leg until he became Shaheed(شهيد).
13. Khalid Ibn Walid(خالد ابن وليد),
He is the drawn sword of Allah.
As soon as he became Muslim, Rasool Allah ﷺ was sending him to fight the enemies of Allah.
Khalid(خالد) never in his life lost a battle.
Khalid Ibn Walid(خالد ابن وليد) said:
If I were to marry a beautiful woman whom I love, or if I were given the good news of having a newborn son,
is less beloved and dear to my heart then to be in a cold icy night, in an army waiting to meet my enemy the next morning.
I advise you to go on Jihad(جهاد).
These were the last words of Khalid(خالد).
Salamah Bin Akwa(سلمةبن أكوع) Number 14),
We mentioned his story earlier when he fought the disbelievers alone.
Rasool Allah ﷺ said about him on that day.
The best of our foot soldiers today is Salamah Bin Akwa(سلمةبن أكوع).
Number 15) Ukasha Bin Mahsan(عكاشة بن محصن),
His bravery in war was well known,
in the battle of Ghabah(غبَّة) he saw Amr Bin Abaar(عمروبن عبار) along with his father riding the same camel.
He threw his spear and killed them both, the same time.
Two men riding on a camel struck them with the spear and killed both.
16. Amr Bin Madi Yakrib(عمروبن معديكرب):
He was a king from Yemen who was famous for his bravery.
He later embraced Islam, Umar(عُمَر) would count him as a thousand men.
Al-Tartushi(ألترتوشي) mentions in Siraj Ul Muluk(سراج الملوك)
that Amr Bin Madi Yakrib(عمروبن معديكرب) went next to the river and told his people:
I am going to cross the bridge, if you follow me after a time equivalent to the time it takes to slaughter a camel.
You would find me with my sword in my hand fighting whoever is in front of me with the enemy surrounding me
and I am standing between them.
If you come later than that you would find me dead.
He then crossed the bridge over the river towards the enemy’s camp.
A while later his people said: O sons of Zabid(زبيد)!
Are we going to leave our man alone?
We might not even catch him alive.
So they crossed the bridge and found him without his horse,
while he was holding both back legs of an enemy’s horse and the horse failed to move.
The fighter on the horse was trying to reach Amr(عمرو) behind him, with his sword with no avail.
I mean, you can imagine, he is frantically trying to hit Amr(عمرو) who's holding the horse and the horse cannot move.
When the fighter saw us attacking he came down from his horse and ran away.
Amr(عمرو) then mounted the horse, he told us, you almost were almost going to miss me.
They asked him: Where is your horse? He said: It was hit by an arrow that killed it and I fell off its back.
17. Ikrimah(عكرمة), the son of Abu Jahal(ابوجَهَل):
He was courageous before becoming a Muslim and Islam only added to his courage.
During the battle of Yarmuk(يرموك) he fought ferociously.
He was told to slow down and be cautious.
He replied: I used to fight to defend Allaat(علَّات) and Uzza(عُزى) and I would not take any care for myself.
Now you want me to take caution when I am fighting for Allah and His Messenger!
He then said: Who is going to pledge to die!
Al-Harith Bin Hisham(ألحارث بن هشام), Dhirar bin al Azwar(ضرارإبن أزور) along with 400 of the brave gave their pledge.
They attacked the Romans and disappeared in their ranks.
Ikrimah(عكرمة) never came out.
His body was found with more than seventy injuries.
These are 400, who pledged martyrdom, in a martyrdom operation.
18. Tulaiha Al-Azdi(طليحةألأسدي):
When Saad Bin Abi Waqas(سعدبن أبي وقاص) asked the Khalifah(خليفه) Umar(عُمَر) to sent him reinforcement.
Umar(عُمَر) replied: I have sent you 2000 men.
Amr Bin Madi Yakrib(عمروبن معديكرب) and Tulaiha Al-Azdi(طليحةألأسدي).
Each one of them counts as a thousand.
Tulaiha(طليحة), Amr(عمرو), and Qais Bin Makshooh(قيس بن مكشوح) went on a reconnaissance mission to the enemy’s army.
Both Amr(عمرو) and Qais(قيس) kidnapped some Persian soldiers and brought them back to the Muslim camp for interrogation.
Tulaiha(طليحة) went further, so now these were three men, two of them came back with prisoners
and Tulaiha(طليحة) is carrying on.
Tulaiha(طليحة) went further until he was in the camp of the army’s commander.
He hid until nightfall and then went straight to the tent of the commander and took away his horse,
which was tied to the tent and ran away.
A Persian horseman saw that and he followed him.
Tulaiha(طليحة) killed him and took his horse along with his and the commander’s horse.
Another horseman pursued him and Tulaiha(طليحة) also killed him and took his horse.
A third horseman attacked him but then surrendered.
Tulaiha(طليحة) captured him and carried him away, along with a total of four horses in addition to his.
The Muslim leaders gathered to question the Persian who turned out to be one of their leaders.
He said: I have fought numerous battles but I have never seen anything like this man!
He crossed our camps until he made it to where even the bravest of men would not dare,
the camp of our army’s commander, which had over 70,000 soldiers.
As if that wasn’t enough he went ahead and took the commander’s horse!
The first of us to follow him was considered among us to be equal to a thousand men and he killed him!
The second to follow him was killed
and then I pursued him and I don’t think that there is anyone in the army equal to myself in strength and courage.
But I saw death on his hands and surrendered!
The man then accepted Islam and fought alongside the Muslims.
This is Da'wah(دعوة)!!!
19. Abdullah Bin Zubair(عبدالله بن زبير):
He was the courageous and son of the courageous.
You know by the way in Da'wah(دعوة), because
والأرْواحُ جُنُودٌ مُجَنَّدَةٌ، فَما تَعارَفَ مِنْها ائْتَلَفَ، وما تَناكَرَ مِنْها اخْتَلَفَ
Rasool Allah ﷺ says that hearts are soldiers of Allah,
the ones that are similar cling together and the ones that are different, they feel repulsion from each other.
So, when we give Dawah(دعوة), you tend to attract the people who are similar to you.
So a brave, courageous man like Tulaiha Al-Asdi(طليحة ألأسدي) would attract people who are similar to him.
There is some attraction because they have something in common.
While, if weak and feable it would also tend to attract similar people to the religion.
Now it's all Da'wah(دعوة) everybody, Islam is for everyone, but there is an influence of personality.
When it comes to the people that would be attract to your Da'wah(دعوة).
So different people could be given Da'wah(دعوة) to the same person.
But what he hears from one particular person would be more appealing to his ears and heart
than what everybody else has to say.
So there's one scholar who actually said,
that even if the Muslims are successful in their Da'wah(دعوة) today when they're weak, that weakness would carry on.
Because whoever would come into the religion would either have similar attributes of weakness
or would be conditioned to be in that state of weakness because of the state of the Ummah(امة).
Abdullah Bin Zubair(عبدالله بن زبير), he was the courageous and son of the courageous, his father was Az-Zubair Bin Awwam(ألزبير بن عوام).
Abdullah(عبدالله) participated in the opening of North Africa and killed Jarjeer(جرجير), the king of the Berber.
20. Abdullah Bin Abi Sarh(عبدالله بن أبي سرح):
He was the opener of North Africa, he was the one to lead the first naval battle of the Muslims.
The battle of al Sawari(سواري) against the Romans, he was appointed by Uthman(عثمان) to govern Egypt.
When the Fitnah(فِتْنَه) occurred he retired to Al-Ramlah(ألرملة) in Falestine(فلسطين) where he remained until he died.
21. Al Qa'qaa Bin Amr(ألقعقاع بن عمرو),
Question
(The Fitnah(فِتْنَه) of Ali(علي) and Muawiya(معاويه))
21. Al Qa'qaa Bin Amr(ألقعقاع بن عمرو),
When the Messenger of Allah was consulting the Sahabah(صحابه) before Badr(بدر).
Al Qa'qaa(ألقعقاع) said: Go ahead and fight and we will not say what Banu Israel(بنواسرائيل) said to Musa(موسى),
Go and fight with your Lord, we will stay here.
But we will say: Go ahead and fight with your Lord, we are going to fight with you.
Abu Bakr(ابوبكر) said about him: The voice of Al Qa'qaa(ألقعقاع) battle is better than 1000 men.
Can one of you please show me the book that has this part.
If we see, if that's the last person and he talks about.
There's Yazeed Bin Muawiya(يزيد بن معاويه), Abu Muhammad Abdullah Bin Batta(أبومحمدعبدالله بن بطال),
Musa Bin Nusair(موسى بن نُصَير) and Mohalab Bin Ibn Safra(محلب بن أبي صفرة),
Mua'atism(معتصم) Ameer Ul-Mo'mineen(أميرالمؤمنين), Al-Hadi(ألهادي) Ameer Ul-Mo'mineen(أميرالمؤمنين).
This personality unfortunately I didn't translate it.
But this man is truly phenomenal, Ahmad Bin Is'haaq Al-Bukhari Al-Sarmari(أحمد بن إسحاق ألبخاري ألسرماري).
Al-Zahid Al-Mujahid Al-Faris Al-Mash'hoor(ألزاهد ألمجاهد ألفارس ألمشهور) Shaikh(شيخ) of Al-Bukhari(بخاريْ).
He is one of the teachers of Bukhari(بخاريْ), and he's from his land.
Al-Ahad Shuj'aan Al-Alim(أحد شجعان ألعالم), he's one of the brave men of the world,
and he is the example, the role model of bravery, and Al-Bukhari(بخاريْ) says,
ما بلغنا أنه كان في الإسلام ولا في الجاهلية مثله
We don't know if there's anyone before Islam or after Islam like him.
This one, was a truly amazing personality.
ورواة أبن ذهبي الحافظ في تهذيب
He actually has 1,2,3,4,5,6,7,8 pages about him.
I'm very sorry that I didn't translate it, his name is Sarmari(سرماري), Ahmad Ibn Is'haq Al-Sarmari(أحمد بن إسحاق ألسرماري).
And I remember reading some stuff about him in some other books and it's just amazing and he was also a scholar.
Brothers we're going to carry on without a break, because we have a lot of material to cover, so be alert.
This is our last session, still have two chapters to go.
We have the heavy duty chapter of necessary rulings for the Mujahid(مُجَاهِد) to know Fiqh(فقه).
Fiqh(فقه)
Some legal rulings regarding Jihad(جهاد):
The body of knowledge is immense, and the details of rulings are endless.
But no one is excused from learning at least the fundamentals.
It is compulsory on every Muslim to learn the necessary knowledge
and that is the knowledge which the validity of our actions depends on.
So these are the necessary Ahkam(أحكام) to know.
Following are issues, which are necessary for the Mujahid(مُجَاهِد) to learn for their Jihad(جهاد) to be acceptable.
Tayeb(طيِّب) We have rulings regarding Ghanimah(غنيمه).
What are you distributing over there!!!
What's going on.?
keep that stuff until we finish. Keep it until we finish!!!
No, no food allowed.
What is that!!!
If there's time in the end, then we'll have to questions, for now we have to skip the questions.
Some legal rulings regarding Jihad(جهاد).
We have rulings regarding Ghanimah(غنيمه).
After the Ghanimah(غنيمه), booty is gathered, the cost of transport and storing should be taken out from it.
Then it is split into five equal portions.
Four out of five is split among the Mujahideen(مجاهدين).
So when we say 4 out of 5, what percentage is that?
80%!!!
So 80% goes back to the Mujahideen(مجاهدين), while the 20% left is divided into five portions:
We are talking about 4% each.
These 5, 1/5th belongs to Allah and His Messenger.
This is to be spent on what benefits the Muslims such as building forts or Masajid(مساجد) or any infrastructure for the Ummah(امة).
1/5th goes to Ahl-Al Bayt(أهل البيت), the household of Rasool Allah ﷺ.
1/5th to the orphans 1/5th to the poor, 1/5th to the Ibn Sabil(إبن سبيل), the wayfarer.
Imam Abu Hanifah(إمام أبوحنيفة) divides the fifth into three and not five.
So the 20% to Imam Abu Hanifah(إمام أبوحنيفة), he is divided into three.
He excludes the first two,
He said: 20% goes to the orphans, poor and wayfarer.
He doesn’t consider the first two of Allah and His Messenger and Ahlul Bait(أهل البيت).
His opinion is that the portion of Rasool Allah ﷺ and His household ended with his death.
Imam Malik(إمام مالك) opinion is that the entire 5th should be deposited into the Muslim treasury.
Not to orphans, it's just taken to the treasury and then the Khalifah(خليفه) spends it as he see fits.
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) says, that the opinion of Malik(مالك) is the opinion of most of the early Muslims and is the most authentic opinion.
Therefore the opinion of Ibn Taymiyah(اِبْنِ تَيْمِيَّه) is that 80% goes to the Mujahideen(مجاهدين).
Not all of the Mujahideen(مجاهدين), in particular battle.
And 20% goes to the Treasury.
And the Imam(اِمَام) spends it as he sees befitting.
The scholars agree that every Muslim who attends the battle gets his share of booty even if he didn’t fight.
They also agree that if a person becomes ill in Jihad(جهاد) and cannot fight he still gets his share of booty.
If a blind or one-legged person attends Jihad(جهاد)
and they are of benefit to the army they should get their share of booty.
The 80% of the booty which belong to the Mujahideen(مجاهدين) is divided as follows:
The horseman get 3 shares, one for himself and two for his horse.
While the foot soldiers get one share.
So for example if one share comes out to be 500, pounds.
The Horseman gets 1500.
500 for himself and 1000 for his horse, and the foot soldier gets 500.
So, if we would say that the pilot, and the crew of an armored vehicle or a tank could be counted as horsemen,
their tank or their aircraft for whatever would get two shares.
Fix it up, Yani(يعني) for the horse it's to feed it, it's to feed the horse.
In this situation the fixing of this heavy equipment would be the responsibility of the army
anyway, it wouldn't be from the that particular share.
So, these people would get it because of their special skill and training.
So, they will, they will get more than the foot soldier.
In the case of Faye(فيئ).
Now Ghanimah(غنيمه) is what is gained through fighting.
Faye(فيئ), what is gained without fighting.
So, an army runs away they leave behind them, some of their belongings that is Faye(فيئ).
And then there's a third category and that's Salb(سلب).
Ghanimah(غنيمه), Faye(فيئ) and Salb(سلب).
Salb(سلب) is what you find on the dead soldier.
In the case of Faye(فيئ), it belongs in its entirety to the treasury of the Muslims.
There is a difference of opinion on giving the reinforcement a share of booty if they arrive after the battle is over.
If there is no Imam(اِمَام) and the Muslims fight the enemy then they split the booty among themselves.
But if there are women in the booty
then they are not distributed unless there is an Imam(اِمَام) in order to prevent harmful consequences from happening.
If someone goes with the intention of fighting
but they are then relegated to non-fighting positions
such as guarding the army’s property then such a person gets his share of the booty,
the cooks, the servants.
Most scholars state that all of the 80% of the booty must go to the Mujahideen(مجاهدين)
and no one has authority to divide it otherwise.
Others do allow the Imam(اِمَام) to give some of it to others.
If a soldier fails to carry his share and he said:
Whoever can carry it can take it, then it is allowed for whoever carries it to appropriate it.
When it comes to property that cannot be transported such as real estate
then the Imam(اِمَام) has the authority to divide it among the recipients of booty or to make it Waqf(وقف), an endowment.
Or to give it back to its original owners and charge them Jizya(جِزية) and Kharaaj(خراج) land tax.
If they become Muslim they are relieved from Jizya(جِزية) but not Kharaaj(خراج).
In al Hidayah Hanafi(هداية حنفي), which is a Hanafi(حنفي) book.
If a child fights then he receives a portion of the booty less than one share.
If a woman participates in nursing and serving then she also receives a portion.
Nafel(نفل) is an additional reward on top of the share of booty
that the Imam(اِمَام) can give to the ones, who participate in risky missions or fight exceptionally well.
That is something more than the share and it is called Nafel(نفل).
Faye(فيئ) is what is taken from the disbelievers without a fight.
Such as the disbelievers fearing the Muslims and running away from their positions and they leave behind booty,
or if they surrender without a fight, or they pay Jizya(جِزية).
The distribution of the Faye(فيئ) is up to the Imam(اِمَام).
The prohibition of Ghalool(غلول):
Ghalool(غلول) is taken away anything from the Ghanimah(غنيمه), before it is split.
Definition: Ghalool(غلول) is anything worth value a soldier takes from the booty that should be split between the army.
This does not obviously include Salb(سلب).
Ghalool(غلول) is Haraam(حرام) no matter how insignificant in value it is and the punishment for it is severe.
Allah says:
وَما كانَ لِنَبِيٍّ أَن يَغُلَّ ۚ
وَمَن يَغلُل يَأتِ بِما غَلَّ يَومَ القِيامَةِ ۚ
ثُمَّ تُوَفّىٰ كُلُّ نَفسٍ ما كَسَبَت وَهُم لا يُظلَمونَ۞
It is not attributable to any prophet that he would act unfaithfully, in regard to war booty.
And whoever takes from it will come with what he took on the Day of Resurrection.
Then will every soul be compensated for what it earned, and they will not be wronged.
That’s Al-Imran(ألعمران) Verse 161.
Ghalool(غلول) is one of the major sins and there are many Ahadith(احاديث) prohibiting it.
Ibn Abbas(إبن عباس) said: Umar(عُمَر) told me during Khaybar(خَيْبَر)
some of the Sahabah(صحابه) came saying so and so is a Shaheed(شَهِيد).
Rasool Allah ﷺ said: No!
I’ve seen him in Hellfire because of a piece of cloth which he took from the booty.
And that’s in Muslim(ألمسلم).
Abu Hurairah(أبوهريرة) narrated:
Rasool Allah ﷺ stood one day and spoke to us, he mentioned Ghalool(غلول) and warned us.
He said: I don’t want to see one of you on the Day of Judgment carrying a camel on his back, saying:
O Rasool Ullah help me!
I will say, I cannot help you!
I have already conveyed a clear message to you.
I don’t want to see one of you on the Day of Judgment carrying a horse on his back saying:
O Messenger of Allah help me! I will say: I cannot help you!
I have already conveyed a clear message to you.
That’s in Bukhari(بخاريْ).
Abdullah Bin Shaqiq(عبدالله بن شقيق) narrates from a man from Balqeen(بلقين) who said:
I went to Rasool Allah ﷺ and he was in Wadi Al Qura(وادي القراء) and he was examining a horse.
I asked him: O Rasool Ullah, what do you say about the booty?
He said: To Allah belongs one fifth of it, the rest belongs to the army.
I said: So no one has a priority in it over someone else?
He said: No!
You don’t even have right of ownership over an arrow that you pull out from your own body.
And that’s in Al-Al-Bayhaqi(ألبيهقي).
The punishment of Ghalool(غلول) in the Hereafter is that,
whatever was taken will come on the Day of Judgment and witness against such a person.
The punishment in this world is that whoever takes anything from the booty,
would have all of his belongings taken and burnt except what he has taken and that should be returned to the army.
The opinion of Malik(مالك), As-Shafie(ألشَّافعي) and Abu Hanifah(أبوحنيفى) is that
the Ameer(أمير) of the army should punish him as he deems appropriate.
Imam Abu Bakr Ibn Al Mundir(إمام أبوبكر إبن ألمنذر) says
that all the scholars agree that the Mujahideen(مجاهدين) are allowed to eat the food of the enemy
and feed their animals too and it is not Ghalool(غلول) to do so.
Food is not a problem.
Rulings regarding Salb(سلب):
Salb(سلب) is the personnel arms equipments that you find on a dead soldier, it includes everything on the soldier.
There is a difference of opinion regarding cash, money, whether it is part of Salb(سلب) or part of Ghanimah(غنيمه).
Food, ration, ammunition, heavy equipment, that would fall under Ghanimah(غنيمه).
A land that is opened is Ghanimah(غنيمه), their houses Ghanimah(غنيمه).
So Salb(سلب) is clear, Salb(سلب) is personnel arms, clothes, cash there is difference of opinion on it.
Yes!
Question
Yes, the soldier you killed personally
Yeah the modern days it's difficult to tell.
Question!
Yes it might fall under Ghanimah(غنيمة)
But there are situation where people, do know.
Yani(يعني)
there is a famous person who, knows where his Kalashionkov came from.
You remembered where exactly he got it from.
Some people do know their stuff.
Some scholars say the fighter takes Salb(سلب) off a soldier he kills with the following conditions:
N0 1) The killed soldier was fighting with the enemy.
N0 2) The killed soldier had the ability to defend himself.
So if he was killed while he was injured or asleep, the Mujahid(مُجَاهِد) cannot take his Salb(سلب).
N0 3) If the soldier was withdrawing and was killed from behind then there is no Salb(سلب).
Other scholars say that the Mujahid(مُجَاهِد) takes the Salb(سلب) in every situation he kills an enemy’s soldier,
whether the soldier was attacking or retreating,
and their evidence is the previously mentioned Hadith(حديث) of the story of Abu Salamah(أبوسلمة) to support this view.
They were running away.
Is it necessary for the Imam(اِمَام) to state that whoever kills an enemy soldier gets his Salb(سلب)
or his Salb(سلب) taken by default?
As-Shafie(ألشَّافعي) and Ahmad(أحمد) say the Mujahid(مُجَاهِد) gets the Salb(سلب) whether the Imam(اِمَام) states that or not.
Imam Abu Hanifah(إمام أبوحنيفة) states that
if the Imam(اِمَام) does not state that the Salb(سلب) goes to the Mujahid(مُجَاهِد) who kills the enemy then it falls under Ghanimah(غنيمه).
Al-Awza’e(ألأوزاعي) states that the Mujahid(مُجَاهِد) can take all the Salb(سلب) of the killed enemy soldier
even his clothes and leave him naked.
This is also the opinion of Imam Ahmad(اِمَامْ اَحْمَدْ).
Al-Thawri(ألثوري) and Ibn Mundhir(إبن منذر) discourage that because it exposes the Awrah(عورة).
I mean who would want his clothes, anyway.
In those days Yani(يعني) clothes had value.
Rulings regarding Muslim POWs:
If a Muslim POW is able to escape then it is mandatory on him to do so.
If he can escape and capture with him any enemy, take any of their property, or kill among them then he should.
If the POW is released with conditions that he agrees to, then he must fulfill those conditions
in order not to end up harming other Muslim POWs or causing the enemy to think that the Muslims are untrustworthy.
The Muslim POW is not allowed to marry a Christian or a Jew in the land of disbelief
because the children in this case might follow their mother’s religion.
By the way, I've heard that Al-Qazavi(ألقضاوي) has given a similar fatwa(فتوى) regarding Muslims in the West.
He said that they should not marry Christian women or Jewish women, because of this issue,
that you don't know what religion, the kids will grow into.
So he considers it to be Haram(حرام).
And he is not allowed to marry a Muslim
because they could force them and their children to apostasy or they could be enslaved.
The Muslim POW should be patient until they return to Muslim land.
Rulings regarding the enemy POWs:
The stronger opinion is that the Imam(اِمَام) should do what is most beneficial for the Muslims.
To execute them, to free them without anything in return,
to free them in return of freeing Muslim POWs, to charge for their freedom, or to enslave them.
The ruling on women and children POWs is that they become slaves by default.
If a Muslim kills a POW, the Ameer(أمير) has the right to punish him by Ta'zeer(تعزير),
which is a punishment less than the least punishment of a major sin, it's usually 10 lashes.
If a man is taken as a POW along with his wife some scholars say that the marriage contract becomes null
while others say it remains.
The same is said when the husband alone falls into captivity.
But if a woman is taken as a POW then if she is married her marriage contract is nullified,
the marriage is over and she would be taken by somebody else.
Question
There's a difference of opinion on these two.
Are you talking about alone or if a man and women are taken together,
there's a difference of opinion whether the marriage is nullified or not.
However, if a man is taken separately and a woman is taken separately, then their respective marriages are nullified.
Question
I think our schlolars never even dreamed of us situations.
When children fall into captivity with their parents are they considered Muslim or non-Muslim?
The opinion of As-Shafie(ألشَّافعي), Ahmad(أحمد), Malik(مالك), and Abu Hanifah(أبوحنيفة), which is the four.
Is that they follow the religion of their parents and are considered non-Muslim.
If captured with the father then Ahmad(أحمد) considers them to be Muslim,
while the other three Imam(اِمَام)s state that they are not.
If the children are captured with their mother then according to Ahmad(أحمد) they are Muslim.
As-Shafie(ألشَّافعي) and Abu Hanifah(أبوحنيفة) say they are not.
If the children are captured alone then according to all the Imam(اِمَام)s except As-Shafie(ألشَّافعي), they are Muslim.
According to the majority opinion the captured families should not be separated.
Miscellaneous issues:
Offensive Jihad(جهاد) without the permission of the Imam(اِمَام) or whoever represents him is Makrooh(مكروع) but it is not Haram(حرام).
There are exceptions to the discouragement:
N0 1) If Jihad(جهاد) is urgent and does not accept delay
and seeking permission would delay it, then permission of the Imam(اِمَام) is not needed.
N0 2). If the Imam(اِمَام) neglects Jihad(جهاد) and he and his soldiers are attached to this world.
In this case the permission of the Imam(اِمَام) is not to be sought because the Imam(اِمَام) has suspended Jihad(جهاد).
The Mujahideen(مجاهدين) should therefore resume it, and this is the case we have now.
N0 3) If the person cannot seek permission
because he knows in advance that the Imam(اِمَام) would not give him permission, which is also, what we have now.
N0 4) Ibn Qudama(إبن قدامة) states that: The absence of the Imam(اِمَام) should not be a reason for the delay of Jihad(جهاد).
And this would also be the view among the ones who hold that the leaders now are Murtaddeen(مُرتَدين),
therefore they are not even Imam(اِمَام),
so you would apply what Ibn Qudama(إبن قدامة) said, in the absence of an Imam(اِمَام), you fight without an Imam(اِمَام).
It is Sunnah(سنة) for the Ameer(أمير), commander of the army
to take a pledge from the soldiers not to turn their backs in battle
as the Messenger of Allahﷺ did in Hudaybiyah(حديبية), he took their pledge.
It is also Sunnah(سنة) for the Ameer(أمير) to:
N0 1) Send reconnaissance missions and to gather information about the enemy.
N0 2) Set out on Thursday morning if that is possible.
N0 3) Divide the army into brigades under separate banners
and to have each brigade have its own distinguishing insignia, a motto or a sign or envelope, for each section of the army.
N0 4) To employ each and every method that would terrorize the enemy.
N0 5) Seek assistance from the weak, Rasool Allah ﷺ said: You are given victory through the weak among you.
N0 6) Make Dua(دُعَا) when the armies meet.
N0 7) Encourage the Mujahideen(مجاهدين) to fight and be steadfast.
N0 8) Make takbeer(تكبير) along with the army without extravagance in raising voice.
يا أَيُّهَا الَّذينَ آمَنوا إِذا لَقيتُم فِئَةً فَاثبُتوا
وَاذكُرُوا اللَّهَ كَثيرًا لَعَلَّكُم تُفلِحونَ۞
O you who have believed, when you encounter a company from the enemy forces stand firm
and remember Allah that you may be successful.
يا أَيُّهَا الَّذينَ آمَنوا إِذا لَقيتُم فِئَةً فَاثبُتوا وَاذكُرُوا اللَّهَ كَثيرًا لَعَلَّكُم تُفلِحونَ۞
Al-Qurtubi(ألقرطبي) says:
The remembrance should be done silently because raising voices with zikr(زكر) in battle is discouraged,
if it is one person but if it is by a group then it is acceptable if it weakens the morale of the enemy.
The companions used to dislike raising voices in battle.
It is mandatory to convey the message of Islam to whoever did not hear it and this should be done before fighting.
But if they did hear about Islam before, then calling them to Islam again is not necessary before fighting them
but it is good to do since they might become Muslim this time.
It appears from Sunnah(سنة) that giving Da'wah(دعوة) prior to fighting is not necessary with special operation groups,
which are groups of Mujahideen(مجاهدين) sent for a specific mission
such as the group sent to assassinate Ka'ab Ibn Ashraf(كعب إبن أشرف) for example.
This is important ruling today, the issue of Aqamat-Ul-Hujah(إقامة الحجة), has Da'wah(دعوة) been delivered or not.
And what is considered to be delivering of the Da'wah(دعوة),
in the time of Rasool Allah ﷺ, the delivering of the Da'wah(دعوة) wouldn't teach them everything about Islam,
and try to convince them with every single method in the toolbox.
It would be a brief letter of two or three lines become Muslim.
If you do this, what will happen, if you don't, this is what would happen, and that was it.
That was considered to be the Da'wah(دعوة) that is delivered to these disbelievers,
and they haven't heard anything about Islam
because they didn't have mass media in those days
to teach them anything about Islam, people were living in their own settlements in the desert separated and secluded.
And when Khalid Ibn Walid(خالد ابن وليد) and Saad Ibn Abi Waqas(سعد إبن أبي وقاص)
and Abu Obaidah Amr Bin Jarrah(أبوعبيدةعمروبن جرَّاح) went into the land of the Romans and the Persians,
they didn't know much about Islam and their letters were very brief, and we read, some of their letters.
So, to say now that the world has not heard about Islam is not true.
They have heard a lot more than the recipients of the letters of Rasool Allah ﷺ.
A lot more!
Overall, the entire population of Earth today must have heard the name Islam,
must have heard the name of Muhammadﷺ, and must know something about Islam, Salah(صلاة), Hajj(حَجْ).
And that is a sufficient form of Da'wah(دعوة).
I mean, because sometimes we say that no, the thing is that they have heard stereotypes about Islam, they've heard the wrong message.
They have not been taught the truth about Islam.
Well that was the same in the time of Rasool Allah ﷺ.
All what they heard that Muhammadﷺ is insane, a magician, a sorcerer, a fortune teller, a liar,
that's what they heard about Muhammadﷺ
and Sahabah(صحابه) didn't go arguing with them proving to them otherwise, they just told them become Muslim.
So, CNN has done the job, BBC has done the job, spreading the Da'wah(دعوة), they've all done it.
They've talked about Islam and they've raised the issue to the forefront
so that's what people talk about today, over their dinner table.
Talk about Islam, talk about the Muslims.
There was a time I could remember when you would be listening to the news.
You would hear nothing about Islam or Muslims, at all!
And Islam was this exotic foreign thing that goes back, it's a historical thing, it doesn't even relate to the real world today.
And slowly but surely Islam started coming to the forefront.
Now, it is impossible to have a news broadcast, that is not talking about Islam or Muslims, for at least half of the time.
There is either going to be news coming from Iraq,
or from Saudia(سعودية) or from Afghanistan, or from Shishan(شيشان), or from Kashmir,
there's gonna be something about Islam or Muslims on the news, day in and day out.
So the Muslims and Islam are the focus of attention today.
And the events of history are revolving around this Ummah(امة) because this Ummah(امة) is representative of Al-Haqq(حَقّ).
Jizya(جِزية) is accepted from the Jews and Christians, if they pay it they are allowed to practice their religion.
Jizya(جِزية) is also accepted from those who are similar to the people of the book
and might have received a book from Allah such as the Zoroastrians
because of Shuba-Tur-Risala(شبهة الرسالة), the scholar said about Shuba-Tur-Risala(شبهة الرسالة).
So if this applies to Zoroastrians, it could also apply to the Buddhists,
however, it cannot apply to Hindus because this is clear, pagan worshipping,
it cannot apply to any form of religion that is paganistic in it's nature.
Question
It is a safe(سيف), sword.
The option is Islam or the sword.
Islam gives an exception to the Christians and the Jews because they have a trace of truth in their religion.
And because of this truth, Allahعَزَّوَجَلْ is giving them the benefit of the doubt and giving them time to study and think about Islam,
because they believe in the Ambiyaa(أنبِيَاء), even though they believe in an a wrong understanding of prophet hood.
They believe in Allah but they have a wrong understanding of the Asma o Sifat(أسماءالصفات) of Allahعَزَّوَجَلْ.
But because of that trace of truth in there, which is used by Shaytan(شَيْطَانْ) to convince them to buy the rest which is false.
Allahعَزَّوَجَلْ is giving them a chance.
However, when it comes to pagan worshipping.
If a human being descends to shut such a low level of worshipping a rock or an animal, then such a person does not deserve to live anymore.
Islam does not give them the right to live anymore because they have pulled themselves down to the lowest levels.
And that is against the Takrim(تكريم) that Allahعَزَّوَجَلْ has given to the Son of Adam(آدَم).
Allahعَزَّوَجَلْ says,
وَلَقَد كَرَّمنا بَني آدَمَ وَحَمَلناهُم فِي البَرِّ وَالبَحرِ وَرَزَقناهُم مِنَ الطَّيِّباتِ
وَرَزَقناهُم مِنَ الطَّيِّباتِ وَفَضَّلناهُم عَلىٰ كَثيرٍ مِمَّن خَلَقنا تَفضيلًا۞
وَلَقَد كَرَّمنا بَني آدَمَ
We have honored the son of Adam(آدَم),
so they have rejected that honor which Allah gave them,
and they have put themselves in a low level of worship in rock or an animal.
Therefore Allahعَزَّوَجَلْ does not give them the right to exist anymore.
So the option is either to become Muslim, or the sword.
The time will be up for the Christians and the Jews when Eesa(عيسى) comes, the chance is over.
You would have had centuries and centuries to sit on it, give it a second thought, if that wasn't enough.
This is the deadline, there's no more Jizya(جِزية) anymore.
If the enemy attacks Muslim land and the Muslims did not fight them,
then their neglect of Jihad(جهاد) is the same as turning one’s back in the battlefield,
this is a very important Hukum(حكم).
So this would apply to the Falastine(فلسطين), to Iraq, to Shishan(شيشان), to Kashmir, the ones who are living there,
and they decide not to resist and fight, they have committed the sin of retreat in the battlefield,
unless there's an excuse for not being able to fight.
This is if the Muslims are more than half the number of the their enemy.
But if they are too few to fight than they can fortify themselves and wait for reinforcements.
If the Imam(اِمَام) invites the Muslims to Jihad(جهاد) that is originally classified as Fardh Kifayah(فرض كفاية),
it becomes a Fardh Ain(فرض عين) on each one of them because it is mandatory to obey the Imam(اِمَام).
The oppression of an Imam(اِمَام) should not prevent from Jihad(جهاد) with him.
It is acceptable to fight with an Imam(اِمَام) who drinks or commits major sins
because these sins affect him but Jihad(جهاد) benefits everyone.
So Jihad(جهاد) is so important, you are even order to fight under it, a leader who drinks.
So Jihad(جهاد) should never stop.
It is not allowed to kill women and children if they don’t fight
but if they do fight then there is no doubt that it is allowed to kill them.
It is also the consensus of scholars that if an old man fights then it is allowed to kill him.
That also applies to the weak, blind, and handicapped.
The ruling also applies if any of the above aided in fighting the Muslims with their intellect..
So, one might argue here for fighting the ones who pay taxes to a government that fights against the Muslims.
The opinion of the vast majority of scholars is that monks and anyone devoted to worship in monasteries are not to be killed.
The opinion of the majority of scholars is that merchants,
skilled workers and employees should not be killed if they are not involved in fighting Muslims.
It is allowed to fire catapults on the disbelievers and to flood them with water
even if that would lead to the death of Muslim POWs in their hands
since this is a necessity of war, let alone women and children.
If the enemy uses Muslim human shields:
If it is not necessary to strike the disbelievers than they are left in order to protect the Muslims.
If there is a need to strike at the disbelievers such as if there is a battle going on,
or if we leave them alone they would gain victory over Muslims,
then they should be attacked even if that would lead to the loss of life among the Muslim human shields.
It is allowed to ambush an enemy at night even if there are women and children among them
since that is a necessity of Jihad(جهاد).
The ruling regarding trees and plants in the land of the disbelievers falls into three categories:
Number 1). Trees that the Muslims need to cut down:
In such case it is allowed to cut down.
Such as when these trees are close to the fortresses of the disbelievers
or when trees get in their way or prevents them from widening their roads
or if the disbelievers are cutting down the trees in the Muslim lands.
Number 2) Trees that if cut down would harm the Muslims:
Such as trees needed for their cattle, in such a case it is illegal to cut them down.
Number 3) Trees that if cut down won't cause any harm to the Muslims:
If cutting them down would harm the disbelievers or anger them then they could be cut down.
The Muslim who discourages others from fighting should be banned from joining any army of Jihad(جهاد).
If he did go out then he should not receive any portion of the booty
or any due compensation as a punishment for his discouragement of Jihad(جهاد).
The discourager is the one who would say for example:
The enemy is too strong or our horses are weak or we cannot defeat them.
Subhaan Allah(سُبْحَان الله) quite a lot of muslims, to say that today.
Or such statements that imply that we should not fight.
Close to that, if the person who spreads rumors that weaken the Muslims.
It is allowed for the Mujahid(مُجَاهِد) to take from Zaka'at(زكوة) even if he is wealthy.
He can only take money for his necessities of food, clothing, travel expenses, and to purchase needed arms.
He can also give his family from this money.
Al-Qurtubi(ألقرطبي) says
that Fee-Sabeel-Lillah(فِي سَبيل الله) in the Ayah(آية) of Zaka'at(زكوة) refers to the ones in Jihad(جهاد) and Ribat(رباط).
If the enemy is more than double the size of the Muslim army then the Muslims are allowed to withdraw, if not then they must fight.
The scholars have three views on seeking assistance from non-Muslims in combat:
Number 1) It is allowed, if the Muslims take precautions from any possible betrayal from the non-Muslim side.
Number 2) It is allowed to have them only in lowly roles such as service.
Number 3) It is not allowed at all.
If a nonbeliever embraces Islam then his blood and wealth are protected
whether he became a Muslim in the state of piece or the state of war.
This is the consensus of scholars.
But if he becomes Muslim after falling into captivity, what happens then?
So what happens if you have this prisoner of war, and he becomes a Muslim?
and then
What happens?
But if he becomes Muslim after falling into captivity,
then his blood is protected and the Imam(اِمَام) then has the choices of enslaving him or freeing him.
However Imam Ahmad(اِمَامْ اَحْمَدْ) says that the Imam(اِمَام) does not have the option but to enslave such a person.
So his life is spared, he is not killed.
However, he is enslaved, according to Imam Ahmad(اِمَامْ اَحْمَدْ), according to other Imam(اِمَام)s he can be freed.
If enemy soldiers lose their way and end up in a Muslim town,
they and their belongings become Faye(فيئ) for the Muslims of that town.
If enemy soldiers enter the land of Islam without an agreement then it is allowed to kill them and take their property.
Or if they enter with an agreement that is signed by a Murtadd(مُرتَد), government.
I asked some of the great scholars of the As-Shafie(ألشَّافعي) schools about the businessmen who are from the land of the enemy
and come to do business in Muslim land, is it allowed to fight them at sea before they reach our ports?
In other words, before they get into our lands because the Ahad(عهد) implies then.
They said: They can be fought before they get to our ports and even after they get to our ports.
If enemy businessmen enter Muslim territory by permission to do business
then the Muslims should not transgress against them.
If a Dhimmi(ضِمِّي), a Christian or Jew living in Muslim territory who pays Jizya(جِزية)
wants to join the enemy in their fight against Muslims he should be prevented from doing so.
There is a difference of opinion on beheading the disbelievers and then transporting their heads to a different location.
Some consider it to be illegal because this is an act of mutilation
and is imitating the disbelievers since these are their actions.
Other scholars say that it is allowed
and they cite the incident when the head of Rifa'ah Bin Qais(رفاع بن قيس) was presented to Rasool Ullah
and when Fayrooz Ad- Daylami(فيروزالديلمي) brought Rasool Allah ﷺ the head of Al-Aswad Al-Ansi(ألأسودألأنسي) who claimed prophet hood.
Can a Muslim grant protection to a disbeliever?
The majority of the scholars say a Muslim can grant a disbeliever or a small number of them, protection
and the Muslims should honor that.
The spy cannot be given protection and must be killed.
If a disbeliever who was already granted protection turns out to be a spy then he should be killed.
If the Muslim is weak in the land of disbelievers and is not able to publicly show his religion then it is Haram(حرام) to live there.
If he is unable to emigrate then he is excused.
If the Muslim is strong and able to publicly practice Islam
than they can live in the disbelievers land but it is still recommended to move to a Muslim land.
Scholars consider that a Muslims should not travel to the land of the disbelievers for business
and they consider the one who does that to be a fasiq(فاسق).
It is also Haram(حرام) to sell the disbelievers weapons and whoever does that should be punished.
Scholars say that Muslim women should never be taken to the land of the enemy
unless they are within a large Muslim army to protect them.
They also say that Muslim women should not settle in the dangerous borderlands of the Muslims,
so you can see that the issue of honor, and the protection of the Muslim women is paramount to Muslims.
The Last Chapter!
Ready! Are you tired?
It's not long it's not long.
CHAPTER 17: A BRIEF CHAPTER ON THE ART OF WAR:
Allah mentions five things, if they exist in a fighting group,
(By the way this is the last chapter in the book we're finishing the book, Al-hamdolillah)
Allah mentions five things, if they exist in a fighting group, they would definitely win regardless of their numbers.
These five attributes are mentioned in the following two verses:
يا أَيُّهَا الَّذينَ آمَنوا إِذا لَقيتُم فِئَةً فَاثبُتوا
وَاذكُرُوا اللَّهَ كَثيرًا لَعَلَّكُم تُفلِحونَ۞
وَأَطيعُوا اللَّهَ وَرَسولَهُ وَلا تَنازَعوا فَتَفشَلوا وَتَذهَبَ ريحُكُم ۖ
وَاصبِروا ۚ إِنَّ اللَّهَ مَعَ الصّابِرينَ۞
O you who have believed, when you encounter a company from the enemy forces, stand firm
(فَاثبُتوا)
and remember Allah
(وَاذكُرُوا اللَّهَ كَثيرًا لَعَلَّكُم تُفلِحونَ).
And remember Allah much that you may be successful.
And obey Allah and His Messenger
(وَأَطيعُوا اللَّهَ وَرَسولَهُ).
And do not dispute and thus lose courage
and then your strength would depart
(وَلا تَنازَعوا فَتَفشَلوا وَتَذهَبَ ريحُكُم ۖ وَاصبِروا)
and be patient. Indeed Allah is with the patient
(إِنَّ اللَّهَ مَعَ الصّابِرينَ).
So what are the five?
Number 1) Being steadfast .
(فَاثبُتوا)
Number 2)
وَاذكُرُوا اللَّهَ كَثيرًا
The Remembrance of Allah.
Number3)
وَأَطيعُوا اللَّهَ وَرَسولَهُ
Obey Allah and His Messenger.
Number 4 )
وَلا تَنازَعوا
Avoid disputes.
And Number 5)
Patience
(وَاصبِروا)
These five if you fulfill them, if you stick to them, you never lose.
They should be memorized.
What are they, Again! Number 1)
فَاثبُتوا
Be steadfast
Number 2)
وَاذكُرُوا اللَّهَ كَثيرًا
Number 3)
وَأَطيعُوا اللَّهَ وَرَسولَهُ
Number 4)
وَلا تَنازَعوا
And Number 5)
Patience(وَاصبِروا).
The Ayah(آية) Number 45 and 46 in Al-Anfal(ألأنفال).
The Mujahideen(مجاهدين) need to be alert and they need to use deception.
Rasool Allah ﷺ said:
ألحرب خدعة
War is deception.
Bukhari(بخاريْ) and Muslim(ألمسلم).
It is said that when Ali(علي) dueled with Amr Bin Abdwud(عمروبن عبدود),
Ali(علي) looked over Amr(عمرو)’s shoulder and said: Amr(عمرو) I only came out to fight you, not the two of you.
Amr(عمرو) looked behind to see who Ali(علي) was talking about and Ali(علي) took advantage of that and struck him.
Amr(عمرو) said: You’ve deceived me!
Ali(علي) said: War is all about deception!
It is Sunnah(سنت) not to disclose where the army is heading.
Rasool Allah ﷺ did not disclose his destination in any battle except at Tabook(تبوك)
because it was against the Romans and was far away.
He did that in order to have the Muslims prepare accordingly.
Number 3) The envoy sent to the enemy is a reflection of the army.
The envoy should be representative of the courage, wisdom, and intelligence of the army and its leadership.
How many times has an army belittled the enemy
because of the lack of resolve, foolishness, or weakness of the enemy’s messenger.
And how many times has an army held the enemy in high esteem due to the dignity, courage, fluency or wisdom of the messenger.
Therefore the commander needs to make the right choice for this important role.
The same envoy should not be sent too many times to the same enemy
in order not to have a personal relationship develop, which could in turn develop into friendship.
That could eventually lead to a lack of effectiveness in the envoy’s mission.
It could lead to treason by the envoy.
So over a long period of time, this Muslim envoy gets closer and closer to the Kuffar(كفار), they host them.
Check them into five star hotels they feed them the best food.
And after a while that starts getting to them, and it affects them.
Don't send them many times because Shaytan(شَيْطَانْ) knows how to deceive.
Number 4) The gatherings of the commander should have readings of the Ahadith(احاديث) of Jihad(جهاد),
books of Seerah(سيرة), the history of Muslim conquests, the art of war, and stories of the brave.
That is needed to strengthen the hearts, and relief them from the disease of fear.
You see, for example in the War of 1967.
When the Yahood(يهود), bombed Egypt, the generals of the Egyptian army were listening to Um-Kalsoom sings, and they were drinking.
Ibn Nuhas(إبن نُحاس) says that the army officers in their gatherings,
should be studying the books of Hadith(حديث) that talk about Jihad(جهاد).
Should studying these books, and they should be studying the stories of the Muslims, who are the brave.
They should be studying about the Ghazawaat(غزوات) of Rasool Allah ﷺ, the great battles of the Muslims, to inspire them.
That is the Ilm(علم), that is the setting that you should have among the high ranking Muslim officers.
Number 5) The fundamental issue of managing warfare is the right choice of commanders.
The characteristics needed in the commanders are:
Courage, piety, self-possession, to be strong hearted, and experienced in warfare.
If the commanders were such then that would radiate to their soldiers.
A wise man said: A lion leading one thousand foxes is better than a fox leading one thousand lions.
So a strong commander that will reflect on his soldiers.
So a lion leading foxes will affect them and make them stronger.
While a fox leading 1000 lions will make them weak.
Al-Sirmani(ألسِرماني), who is the phenomenal Mujahid(مُجَاهِد), whom we talked about, the Shaikh(شيخ) of Bukhari(بخاريْ).
He said: The commander of the Mujahideen(مجاهدين) needs to have ten qualities:
Number 1) Have a heart of a lion, he never feels fear.
Number 2) Be proud as a tiger, he never humbles himself in front of his enemy.
Number 3) Be as ruthless as a bear, he fights with all his weapons, his claws and his teeth.
Number 4) Charge like a boar, he never turns around.
Number 5) Attack like a wolf, if one direction doesn’t work he would try another.
Number 6) Carry weapons like an ant, it carries more than its weight.
Number 7) Firm like a rock.
Number 8) Patient like a donkey.
Number 9) Persistent like a dog, who would follow its game wherever it goes.
Number 10) Always looking for an opportunity like an eagle.
question
A Rooster!!!
Rooster is looking for seeds.
We're talking about a prey here.
I Might have translated this from the tehzib(تهذيب), this part.
So he would make a correction to that.
Number 6) The commander of the army needs to send out spies before the battle.
These spies should infiltrate the enemy’s army and study them.
Study the quantity and quality of their weaponry and equipment, survey their numbers,
learn about their leaders and heroes, and study their strategies and plans.
The commanders should also try to slip through to the enemy’s commanders people
who would encourage them to give up, or try to divide them.
The commander should also try to fabricate letters or documents
supposedly written by their leaders, which would weaken their soldiers, and then try to spread these among them, propaganda.
The Commander should spend great amounts of money on intelligence.
He should not hold back on spending in this area
because if he wins than what he spent was indeed well spent,
and if he loses than whatever wealth he held back would be worthless in the case of loss.
Plus expending money is better than expending Muslim souls on the battleground.
Spend more unintelligence that's better than paying with the Muslim lives on the battlefield.
You know, Subhaan Allah(سُبْحَان الله) when we talk about the art of war the Taoist Art of War,
compared to these teachings of Ibn Nuhas(إبن نُحاس), you see the difference.
I mean, that book on the art of war is taking religiously.
Compare this to this brief chapter of Ibn Nuhas(إبن نُحاس) at the tail of his book.
One of the most important arts of war is the art of preparing successful ambushes.
Ambushing the enemy plays an important role in casting fear in the hearts of the enemy.
The surprise of the ambush hurts the enemy and when attacked from behind the enemy feels insecure.
A soldier cannot continue fighting ahead of him if he feels insecure from behind.
The soldier’s mind becomes scattered between attacking the enemy in the front and protecting the rear.
Thus, the morale is weakened.
So you should always catch them off guard.
Keep them unsecured keeping on tips of their toes all the time.
If the Ameer(أمير) wants to take a city then he must begin with the surrounding towns and villages.
It is mentioned that a Roman king wanted to test his generals before sending them to invade the capital of Sicily.
He placed a gold coin in the center of a large rug
and told his generals whoever can get the coin without stepping on the rug would become the commander.
The generals tried but failed, because it was lage rug they couldn’t get it.
The king then rapped the rug and by doing so easily got the coin.
He said: If you want to take the capital you must rap all the surrounding areas first.
You cut off their supply lines, their provisions.
Number 9) The Messenger of Allah discouraged Muslims from desiring the facing of the enemy.
He said: Do not ask for and desire meeting your enemy, but if you do meet them then be steadfast.
Al-Bukhari(بخاريْ) and Muslim(ألمسلم).
Number 10) Rasool Allah ﷺ discouraged mutilating the bodies of the enemy and discouraged burning them in fire.
He prohibited breaking promises and agreements.
Rasool Allah ﷺ said: Four attributes if they exist in a person, then such a person is a pure hypocrite
and if one of them is in a person then such a person has an attribute of hypocrisy.
If he is entrusted he is untrustworthy,
if he speaks he lies,
if he gives a promise he breaks it
and he goes to extremes in animosity when he disagrees with someone.
Therefore the commander of the army should beware of betrayal and not keeping one’s word.
The conclusion:
These are the last words of Ibn Nuhas(إبن نُحاس),
he said: Rasool Allah ﷺ said: Whoever does you a favor than pay him back.
If you can’t, then pray for them until you know that you’ve paid them back.
It is the duty of every Muslim to recognize the blessing that they are in and to thank the one who caused it.
The Muslims should pray for the ones who gave their lives in the cause of Allah until Islam reached us.
And we need to admit that we are nowhere near them.
And we should have certainty that if it wasn’t that Allah has blessed us with the Sahabah(صحابه)
and At-Taba'een(ألتابعين) and the ones who followed their path of Jihad(جهاد),
the protectors of this religion, the heroes of the Ummah(امة), the men of spears and bows,
the openers of the East and West, the ones who mobilized the armies,
who spent from their wealth, fought the tough soldiers of the world,
defeated the apostates, brought down the Romans and Persians,
and drank their blood with the lips of their swords,
and made the living among them follow the dead, and made their significance insignificant.
If it wasn’t for them, we would have not been enjoying the shade of Islam, a blessing that came to us from them.
We took what they paid for with their souls and wealth for granted, and we neglected their path of Jihad(جهاد).
We fell down and became attached to this world and gave up our swords.
Now no one talks about fighting and no one encourages it and thus, the religion became weak, and its star fell from the sky.
Today we are picked like a bird would pick seeds.
We are snatched on land and in the sea.
Therefore, my brother, do admit that our condition is corrupt.
Admit that we are deficient after we were complete.
And admit that that only happened when we neglected the greatest ritual of Islam, Jihad(جهاد) in the cause of Allah.
Whomever Allah guides no one can misguide and whomever Allah misleads no one can guide.
O Allah don’t make what my pen has written rejected from you
and don’t make what I authored a witness against me on the Day of Judgment.
And O Allah I ask you to grant me a Shahadah(شَهَادَة) that would raise my rank in Paradise.
May your peace and blessings be on Muhammadﷺ.
Two years after he pen these words down, he dies as a Shaheed(شَهِيد).
Ibn Nuhas(إبن نُحاس) talks about the fact that we are Muslim because of the Sahabah رضي الله عنهم,
because of their fight because they gave us Islam by spilling their blood.
So he says we need to be grateful for that.
I think it's very ungrateful for some Muslims today to say that the Sahabah(صحابه) did not fight,
and then they went out and gave it to the people peacefully.
If the Sahabah(صحابه) did Da'wah(دعوة) in this fashion,
the fashion that these people are doing the same way, we wouldn't have been Muslim today
if it wasn't that the Sahabah(صحابه), killed our forefathers and made their children Muslim,
we wouldn't have been Muslim today, we would have been worshipping idols and animals.
But because the Sahabah(صحابه) entered into our lands and killed our forefathers
and invaded their lands taken all their property, that's how Islam became the religion of the next generation.
But if the Sahabah(صحابه) came in peacefully and just started distributing leaflets
and standing on corners and giving the people now and nobody would have bought their message.
And we would have been now one generation after another going into hellfire.
I would rather have a Sahabi(صحابي) come to me and take me as a slave,
and has me wash their feet and take up my property and me becoming Muslim,
than having me a free man that would end up going to hellfire.
I mean what the Sahabah(صحابه) did was nothing
if they would take away the property of people take away their women and children and make them slaves,
that's nothing compared to the blessing that they gave the people of saving them from Hellfire,
dragging them to Jannah(جنة) in chains.
So we need to be grateful to what the Sahabah(صحابه) did.
They did this through their swords.
And that's the only way we can save the people of the world.
Shaytan(شَيْطَانْ) is deceiving them, the media is deceiving them, Aaiemat-Ul-Kufr(آئمة الكفر) are deceiving them.
And the only way you can break that deception is to fight Shaytan(شَيْطَانْ) by the sword
because Shaytan(شَيْطَانْ) is not going to give in peacefully.
So we asked Allahعَزَّوَجَلْ to grant us to this path to make us of those who will bring others into the religion.
ان نسعل الله عزوجل ان يجعلنا من هاديين مهديين ومهديبنا،
ان نسعل الله عزوجل ان يجعلنا من المجاهدين في سبيلك
وفي اموالهم وانفسهم ، ونسعل الله عزوجل ان يرزقنا اجمعين شهادة
Just as Ibn Nuhas(إبن نُحاس) wrote this book and asked Him in the end that Allah takes him as a Shaheed(شَهِيد),
we have finished studying his book, and we will do exactly what he did, by finishing this book,
we asked Allahعَزَّوَجَلْ to take us all as Shuhadaa(شُهَدآء).
We asked Allahعَزَّوَجَلْ to grant us that blessing
to give us that favor of being among the ones, whom Allah is messengers, and as angels were witness for them,
by making us Shuhadaa(شُهَدآء).
رَبَّنا آتِنا فِي الدُّنيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ
وصَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ
نسعلك اللهم ان تتقبل مِنَّا هذا الدرس يا الرحم الراحمين نسعلك يا الرحم الراحمين
ان تتقبل منَّا يا ذالجمال والكمال والإكرام
اللهم جعلنا ممَّن يستمعون القول فيتبعون احسن
اللهم جعلنا ممن يستمعون قول فيتبعون احسن
يا ذالجمال والكمال والإكرام ونسعلك ان تجاعلنا من المجاهدين في سبيل الله باموالهم وانفسهم
اللهم انَّ نسعلك ان ترزقنا شهادة
صابرين محتسبين مقبلين غير مدبرين ثابتين وغفر علينا صبرا وثبت اقدامنا ونصرنا على القوم الكافرين
رَبَّنا آتِنا فِي الدُّنيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا ووالدين عَذابَ القبر النّارِ يا عزيزو يا غفار
وصَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ تسليمًا كثيرَا
Briefly we'll go for questions In Sha Allah Ta'ala(إنْ شاءالله تعالى).
Question
Many of them well, you had some Sarayah(سراية) especially in the early years
were to establish a reputation for the Muslims.
So Rasool Allah ﷺ would send out these raids so that everybody would know this is a strong Islamic State and it's serious.
Number two Ghanaim(غنائم), to strengthen the Muslim Treasury in order to finance a Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
So Rasool Allah ﷺ was looking after caravans.
Number three, these special operation groups, assassination missions,
or the subjection of some tribes that were antagonizing the Muslims.
Number five reconnaissance.
Many of them were reconnaissance missions.
Question
Were you talking about the Al-Ambiyaa(أنبِيَاء) and then the Sadiqeen(صديقين) and then Shuhadaa(شُهَدآء) and then Saliheen(صالحين).
So you want to know Sidiqeen(صديقين), the characteristics of Sidiqeen(صديقين).
Sidiqeen(صديقين) are the ones who are not misled by Shahwat(شهوات) or Shubuhat(شبهات).
Shahwat(شهوات) are desires and Shubuhat(شبهات) are doubts.
Sidique(صديق) reaches to a level of believing in the truth,
where no doubt can enter into their hearts and no lust or desire can deceive them.
That’s a Sidiqeen(صديقين).
Yes
Question
What is means by that, is that Qital(قتال), Qital(قتال) Fee-Sabeel-Lillah(فِي سَبيل الله) will be fought,
and their leadership who were present then, were killed in the Battle of badr(بدر).
Everyone who was there was killed in the Battle of badr(بدر).
Question
The interaction between men and women in the time of Rasool Allah ﷺ was more than what we define as acceptable today,
meaning we have placed restrictions on the interaction that didn't exist in the time of Rasool Allah ﷺ.
For example, in Masajid(مساجد) the men and women were pray together.
Women would be behind the men without a curtain or a screen.
Women would serve men in invitations.
They would be in hijab(حجاب), and they would serve men.
And women continued to play a role on the battlefield.
Even later on in the time of Al-Khulafa.
So, you have Nusaiba Bint Ka'ab(نصيبة بنت كعب) fighting in the army of Khalid Ibn Walid(خالد ابن وليد) against Musaylimah Al-Kazab(مسيلمة ألكذاب).
She actually participated in the fighting itself.
And they nursed the injured and they served the army.
So there was a level of interaction there.
There was a level of interaction there, which is more than what we have today or what we see as acceptable today.
Do we have time for that? Should I do it tomorrow?
I did very fast few notes, but I intended on doing more detailed research, I apologize I didn't have the time to.
But I'll go through what I have now!
First of all, relating to that issue of in Ghanaim(غنائم) in Darul Harb(دارالحرب),
we have to talk about the concept of Ghanimah(غنيمه), the concept of Darul Harb(دارالحرب).
Al-Ghanimah(غنيمه)
Rasool Allah ﷺ says:
جُعِل رزقي تحت ظل رمحي
My Rizq(رزق) comes from under the shade of my spear.
And Allahعَزَّوَجَلْ has called Ghanimah(غنيمه),
حلال طيبة
Halal(حلال) and pure.
So how come Ghanimah(غنيمه) is considered to be Halal(حلال) and pure?
Rasool Allah ﷺ says.
جُعِل رزقي تحت ظل رمحي
Now why is the Ghanimah(غنيمه) considered to be a high?
High on the list of Halal(حلال) Rizq(رزق)?
The reason is, or that's what scholar say,
is that when somebody is working from nine to five, let's say five days a week,
that is time taken away from your Da'wah(دعوة), and from your Jihad(جهاد) from serving Allahعَزَّوَجَلْ.
You're doing it to get Rizq(رزق).
Everybody says I mean I'm doing it for the sake of Allah to serve the Ummah(امة) and all that.
But let me ask you this question.
If, it's really for the sake of all of these lofty reasons.
Would you still do it if you're not paid?
So the issue is here is money, you're doing that to make money.
Let's be straightforward and honest about it.
You're working because you want that money, you want to lay some food on the table.
If it was really for the service of religion, that you'd be willing to do it for free,
which I doubt anybody would be willing to work from nine to five, five days a week for free.
So the objective is clea, it's for money.
The Mujahid(مُجَاهِد) is devoting his time 24/7 for the sake of Allahعَزَّوَجَلْ.
He is not separating any time for seeking Rizq(رزق).
Ghanimah(غنيمه) comes not as an objective, but as a consequence of Jihad(جهاد).
A Mujahid(مُجَاهِد) is fighting Fee-Sabeel-Lillah(فِي سَبيل الله),
he is doing it Fee-Sabeel-Lillah(فِي سَبيل الله) Ghanimah(غنيمه) comes on the side, comes along.
So the Ghanimah(غنيمه) is a consequence rather than being an objective,
while when you work, money is the objective, not a consequence.
You see the difference between the two.
So, the Mujahid(مُجَاهِد) had has given his life, his time, his effort for the sake of Allah
and Allahعَزَّوَجَلْ has rewarded him Ghanimah(غنيمه).
Therefore, the Mujahid(مُجَاهِد) is better than everybody else.
And the Rizq(رزق) that he makes is better than any other Rizq(رزق).
And the Sahabah رضي الله عنهم used to look down at other lines of work, and they will consider that their role is Duat(دُعَاة) to the world.
So Umar Ibn Al-Khattab رضي الله عنه he heard that some Sahabah(صحابه) started opening up farms in Urdan(أردن).
They went into Urdan(أردن), and they heard that Yani(يعني) the land over there is very blessed.
And the returns are great.
So the Sahabah(صحابه), they started getting themselves busy with farming.
Umar Ibn Al-Khattab(عمرابن الخطاب) sends them letter.
First of all, he burns all of those farms.
Just burned them down, and he waited until they were almost going to harvest.
Alright?
He burnt it down.
And then he sent him a letter he said,
if you are to open farms, and to raise cattle, then you become equal to everybody else.
Allahعَزَّوَجَلْ has sent you with Jihad(جهاد) and Da'wah(دعوة).
In another narration or it might be a different occasion.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: Who ever raises cattle and starts farming and accepts that as a line of work,
then I am going to force him to pay Jizya(جِزية).
Because that is the job of Ahlul Kitab(أهل الكتاب).
That is the work of Ahlul Kitab(أهل الكتاب), your work is Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
One of the Salaf(سلف), they told him, why don't you get yourself a farm for your kids.
He says Allah did not send me as a farmer, but he sent me to kill the farmer and take away his crops.
So you see that the understanding of the Sahabah(صحابه) had, is that our role is to convey the message of Allahعَزَّوَجَلْ.
And let these roles of shepherding and business and farming, let the other people do it.
We're going to live off Ghanimah(غنيمه) and we're going to guide humanity to Islam.
People say that Rasool Allah ﷺ was a businessman, he was a businessman before Islam.
Rasool Allah ﷺ after you started Jihad(جهاد), he didn't really work in any particular profession.
He wasn't a businessman after that.
Rasool Allah ﷺ would live from Al-Khums(ألخمس) that he would get from a faye(فيئ).
And why is a faye(فيئ) called faye(فيئ)?
Why is faye(فيئ) called faye(فيئ)? Faye(فيئ) means return.
And the reason why it's called return is because it returns to the lawful owners.
And that's the second reason why Ghanimah(غنيمه) made Halal(حلال),
is because Allahعَزَّوَجَلْ has created wealth, so that people can establish Salah(صلاة), Zaka'at(زكوة) and islam.
Allahعَزَّوَجَلْ says,
وَلا تُؤتُوا السُّفَهاءَ أَموالَكُمُ الَّتي جَعَلَ اللَّهُ لَكُم قِيامًا
Don't give the Sufahaa(سفهاء), the ones with weak minds your wealth,
because Allah has made wealth Qiyam Lin-Nas(قيام ألناس),
Qiyam(قيام) means it sustains life, your life depends on money, your existence in this world depends on wealth.
So Allah has brought down wealth so that the Mo'min(مؤمن) can establish the Ibadah(عبادة) of Allahعَزَّوَجَلْ.
So when wealth is in the hands of the Kafir(كافر),
and what does Kafir(كافر) mean, one who rejects Allahعَزَّوَجَلْ.
When the wealth is in the hands of the Kafir(كافر), it is in the hands of somebody who doesn't deserve it.
So when the Mujahid(مُجَاهِد) takes it away from the Kafir(كافر) and puts it in the hands of the Mo'min(مؤمن),
that is a great blessing because and that makes it Halal(حلال)
because it is taking the wealth from the hands of the ones who don't deserve it, and putting it in the hands of the ones who deserve it.
So that's why Ghanimah(غنيمه) is made Halal(حلال).
It belongs to Allahعَزَّوَجَلْ and it's going back to the right hands.
So Al-faye(الفيئ) is wealth, coming back to its rightful owners.
So that's the concept of the Ghanimah(غنيمه) itself.
Because sometimes people have this doubts in their mind.
How can Sahabah(صحابه) live off the money of some other people, they work for their lives,
and then Sahabah(صحابه) come and take it.
The issue is here that the Sahabah رضي الله عنهم are appointed by Allahعَزَّوَجَلْ to spread the religion.
The wealth belongs to Allahعَزَّوَجَلْ and Allahعَزَّوَجَلْ wants to give them this wealth
so that they can carry on Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله) and giving Da'wah(دعوة).
And these people whom the Sahabah(صحابه) brought Islam, need to pay for that.
So that's the concept of Ghanimah(غنيمه) itself so that you understand
how come Ghanimah(غنيمه) is such a great blessing of Allahعَزَّوَجَلْ, and how come is to the purest form of Rizq(رزق).
When Abdul Rahman Bin Auf(عبدالرحمن بن عوف) passed away,
he in his will, he said that he should give part of my wealth to everybody who attended the Battle of badr(بدر).
So they brought up Uthman Ibn Affan(عثمان ابن عفان) some money, and they said, this is from Abdur Rahman(عبدالرحمن).
Uthman Ibn Affan(عثمان ابن عفان), at the time was the Khalifah(خليفه), and he was a businessman, he was wealthy,
but he accepted the money of Abdul Rahman Bin Auf(عبدالرحمن بن عوف) because he said:
It is 100% Halal(حلال), it's coming from Ghanaem(غنائم).
It's coming from Ghanaem(غنائم) that he invests.
The second issue, taking Ghanimah(غنيمه) from Dar Ul-Harb(دارالحرب)
and whether these areas would be classified as Dar Ul-Harb(دارالحرب).
I think that, for us, the issue should be beyond having second thoughts on whether this is Dar Ul-Harb(دارالحرب) or not.
And I don't think it's even time for us to discuss the evidences for that.
It's an issue that is beyond discussion, it shouldn't be clear, and it should be common knowledge,
and the straw that broke the camel's back is Iraq, but that's just a straw.
So from a Fiqh(فقه) point of view, there's no issue here was the legality of taking Ghanaem(غنائم),
from strictly Shariah(شريعة) point of view.
However, there are some statement needs to be studied,
from Fiqh Al-Waqiah(فقه الواقع) point of view and a strategic point of view, you have two concerns.
Number one, money and Uraz(عراض).
ألمال والعرض ودم
these three issues, blood wealth, and Urraz(عرض), women.
Because there's room for corruption in these three areas.
Islam has placed restrictions, so that these three areas are not handled on an individual basis,
but they are handled on a collective basis.
So only a Jama'ah(جماعة) can take a decision in these areas.
When it comes to the demaa(دماء), the blood of people, when it comes to the wealth of people,
and when it comes to Al-Uraz(ألعراض), woman, it must be done in a collective way
through the permission of an Ameer(أمير) and Shurah(شورى).
It is not an issue that is taken into individual hands.
And this is very clear from Shariah(شريعة) point of view,
the role that is given to the Ameer(أمير) in applying Hadd(حدّ).
These issues were given to Amara(أمارة),
why?
Because there's room for a lot of corruption in these areas.
These areas are open for people to take matters into their own hands,
there will be Fasad Fil Ardh(فساد فى الأرض), there will be corruption on land.
And it will lead to a chaotic stage.
So when it comes to these issues, the decision is made through a Jama'ah(جماعة) and through an Ameer(أمير).
The second concern, the reputation of Muslims is a valid concern.
The reputation of Muslims is a valid concern.
It is not good for the Muslims to have a reputation of being burglars of being rapists
and Rasool Allah ﷺ did take such matters in consideration.
When Rasool Allah ﷺ was told by Umar Ibn Al-Khattab(عمرابن الخطاب)
to kill Abdullah Bin Obaeye(عبدالله بن اُبَيئ), who was the head of Munafiqeen(مُنافقين) and he deserved to be executed.
What did Rasool Allah ﷺ say?
He said:
لا أريد ان يقول لي حد بالناس من محمدٍ يقتل اصحابه
I don't want people to go around saying that Muhammad(محمد) is killing his followers.
So he didn't disagree with the fact that he deserves to die.
But he said that it's not good for the reputation of Muslims.
That's the only reason I'm not going to kill him because I don't want people to say that Muhammad(محمد) is killing his followers.
That will turn people away from Islam, they're gonna say we're not going to follow a man who will end up killing us.
So, Rasool Allah ﷺ withheld that decision and did not execute Abdullah Bin Obaeye(عبدالله بن اُبَيئ)
who has called has caused so much Fitnah(فِتْنَه), and so much disunity, and so much Fasad(فساد) in the Muslim community.
Rasool Allah ﷺ had patience in that regard.
So the reputation is important.
If the Muslims still have a good reputation in such areas, they should be careful.
If the reputation is already tarnished and gone, then that is not a concern anymore.
The third concern regarding, this issue is, in my view, and I've heard
Yani(يعني) two other opinions that I heard are contrary to this.
All of such money needs to be dealt with as faye(فيئ) and not Ghanimah(غنيمه),
it should be dealt as if it is Faye(فيئ) and not Ghanimah(غنيمه).
Therefore, none of it, goes to the individual, the entire amount goes to the Jama'at(جماعة).
And that's also a safety valve to make sure that people are not going to start doing things for their own personal gain and benefit.
And that is Fasad(فساد), and also from Fiqh(فقه) point of view, it looks like faye(فيئ), there is no fighting involved.
So how can it be Ghanimah(غنيمه)?
How can a person take four fifth of it or half or whatever, if there is no fighting involved.
So it should be dealt with as faye(فيئ) and not Ghanimah(غنيمه), and when it's faye(فيئ), all of it goes to the Jama'ah(جماعة).
And then it's up to the discretion of the Ameer(أمير) to give the concerned individuals part of it,
as a pay for their efforts, if they have gone through some risk.
Because there could be some risk and they could end up paying hefty the price for it.
So they need to be compensated for that.
But this is up to the discretion of the Ameer(أمير).
The Ameer(أمير) doesn't want to give anything, then he doesn't have to.
Now I don’t know on what basis, these other Duat(دعوات) have said that it's Ghanimah(غنيمه)
but Allah Alam(ألله أعلم) they have to say it, it's faye(فيئ).
The issue of women.
Slavery is a practice that has been abolished around the world.
So is it the practice that the Muslims should reintroduce again?
To answer this question we need to look at if slavery was something instituted by the Muslim armies,
because it is something that the enemy is to do, so it's Ta'amul Al-Misl(تعامل المثل),
treating them in the same way, or whether it was an institution that was accepted, in its essence,
and made Halal(حلال) by Allahعَزَّوَجَلْ, independently of what the enemy does.
And there's two views regarding that.
There's one view that states that no, it was only allowed,
because if the Muslims did not allow it, it would put them at a greatest disadvantage compared to the enemy,
the enemy is taking away your people as slaves, and your freeing them.
So that puts the Muslims at a disadvantage.
Therefore they were allowed to do what the enemy was doing
slavery was an international thing in those days.
The other view is that, No!
There is something that is independently allowed in Islam, regardless of what the enemy would do.
Therefore, if the Muslim wants to do it, again, they can.
However, this is something that is not promoted or recommended,
it is something up to, again, the Ameer(أمير) of the Jama'ah(جماعة), to do
but in this case, I will say that it's not in the Ameer(أمير) of the Jama'ah(جماعة) that does not have law enforcement authority.
Because slavery is an institution that needs to be backed by law enforcement.
And that ability does not exist with Jama'ah(جماعة) living in non Muslim environment.
Jama'ah(جماعة) living in non Muslim environment can take decisions regarding money,
only if they can guarantee that they have at least the ability to discipline the members
and to enforce among the members, the decisions.
And they have the loyalty of the members to ensure that
otherwise, again, that would open up a door of Fasad(فساد) that will only have bad consequences on the Ummah(امة)
and it's not worth the money that you're gonna get.
And to have disputes among the Muslims on financial issues,
and to have the reputation of the Muslims destroyed and tarnished because of that,
it's not worth it, for the petty cash that you can get.
So unless with the issue of woman, I don't see that that is allowed at all, with Jama'ah(جماعة) today
unless they have law enforcement ability, which means they rule.
When it comes to money, there needs to be strong loyalty among the Jama'ah(جماعة)
and it needs to be very much restricted and securely dealt with
and the issue of Demah(دماء), the same thing would also apply.
Allah Alam(الله أعلم).
Again, these are thoughts scattered here and there, not in an organized way.
But more research needs to be done on this area because of, it's a very critical issue.