اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝ بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسليمًا كَثِيرًا
The virtues of encouraging Jihad(جهاد), At-Tahreez(ألتحريض).
Allahعَزَّوَجَلْ says:
فَقاتِل في سَبيلِ اللَّهِ لا تُكَلَّفُ إِلّا نَفسَكَ ۚ
وَحَرِّضِ المُؤمِنينَ ۖ
عَسَى اللَّهُ أَن يَكُفَّ بَأسَ الَّذينَ كَفَروا ۚ وَاللَّهُ أَشَدُّ بَأسًا وَأَشَدُّ تَنكيلًا۞
So fight O Muhammadﷺ in the cause of Allah.
You are not held responsible except for yourself,
and encourage the believers to join you, that Perhaps Allah will restrain the might of those who disbelieved,
and Allah is greater in might and stronger in punishment.
This is an An-Nisa(ألنساء) Verse 84.
So Allahعَزَّوَجَلْ is giving an order to Muhammadﷺ to fight,
and then Allahعَزَّوَجَلْ is saying that as long as you are making Tahreez(تحريض), you're encouraging others to fight,
it doesn't matter if they do go or not as long as you are doing with Allahعَزَّوَجَلْ wants you to do.
And I think this is also a reflection of the meaning,
لَا يَضُرُّهُمْ مَنْ خَلَفَهُمْ
In the Hadith(حديث) of Taifah Al-Mansura(طائفة المنصورة), it says that
they are not harmed by the ones, who don't go along with it.
Doesn't really hinder their progress in their path towards Allahعَزَّوَجَلْ, they're going to carry on doing it.
Regardless of who is coming along and who is not.
Allahعَزَّوَجَلْ also says:
يا أَيُّهَا النَّبِيُّ حَرِّضِ المُؤمِنينَ عَلَى القِتالِ ۚ
إن يَكُن مِنكُم عِشرونَ صابِرونَ يَغلِبوا مِائَتَينِ ۚ
وَإِن يَكُن مِنكُم مِائَةٌ يَغلِبوا أَلفًا مِنَ الَّذينَ كَفَروا
مِنَ الَّذينَ كَفَروا بِأَنَّهُم قَومٌ لا يَفقَهونَ۞
O Prophet urged the believers to do battle.
if they are among you 20 steadfast, they will overcome 200,
and if they are among you 100 steadfast, they will overcome 1000 of those who have disbelieved,
because they are people who do not understand.
This is in Al-Anfal(ألأنفال) Verse 65.
Allahعَزَّوَجَلْ says:
يَٰأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ
إِن يَكُن مِّنكُمْ عِشْرُونَ صَٰبِرُونَ يَغْلِبُواْ مِاْئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّاْئَةٌ يَغْلِبُوٓاْ أَلْفًا مِّنَ ٱلَّذِينَ كَفَرُواْ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ۞
The author says, we will end this chapter, so he's talking about the chapter of Tahreez(تحريض).
He says we will end this chapter with the famous story of Umm Ibrahim(أمِّ اِبْراهِيْم).
This story was mentioned by scholars like Abu Jafar Al-Luban(أبوجعفرألبان),
he narrates it is mentioned that one of the righteous woman in Basra(بصرى), was Umm-Ibrahim Al-Hashimiya(أم إبراهيم ألهاشمية).
The enemy attacked one of the Muslim towns, so people were encouraged to join Jihad(جهاد).
Abdul Wahid Bin Zaid Al-Basri(عبدالواحدبن زيد ألبصري) delivered a speech, encouraging Jihad(جهاد).
And among the audience was Umm Ibrahim(أمِّ اِبْراهِيْم).
Among the things that Abdul Wahid(عبدالواحد) talked about was Al-Hoor(ألحور), the woman of paradise.
So here we have Abdul Wahid Bin Zaid(عبدالواحدبن زيد) is delivering a speech,
encouraging, whoever is there to participate in Ghazoo(غزؤ).
And it's happened that her name is Umm-Ibrahim Al-Hashimiya(أم إبراهيم ألهاشمية),
Hashmiyyah(هاشمية) from Banu Hashim(بنوهاشم), she was attending, in that session.
And he went on and on describing on Hoor-Ul-Ain(حورالعين).
Now I didn't translate everything he said, because a lot of it was poetry.
But there was a lot of things that he had to say about Al-Hoor(ألحور).
So Umm-Ibrahim(أم إبراهيم) heard that she stood up and said to Abdul Wahid(عبدالواحد):
You know my son Ibrahim(اِبْراهِيْم),
and you know that the nobility of Al-Basra(ألبصرى) wish to have him marry one of their daughters,
and I have not yet to agreed to any one of them.
But I like this girl you described, and I would be happy to marry her to my son.
Can you please describe her again.!
So Abdul Wahid(عبدالواحد) goes and brings now new description,
he doesn't use the old description that he had.
He had total new package present to her now, and the description of this Hooriya(حورية).
Umm-Ibrahim(أم إبراهيم) said:
I want my son to marry this girl, and I would pay you 10,000 dinars, as her dowry, the dinar(دينار) is the golden coin.
So it's more than the Dirham(درهم), Dirham(درهم) is usually silver and dinar(دينار) is gold.
As her dowry and you take him with you in this army.
He might die as a Shaheed(شَهِيد), and intercede for me on the day of judgment.
And you don't have to write down the whole story. I'll give you the notes for that.
If you do so, Abdul Wahid(عبدالواحد) told her: If you do so that is a great success for you and your son.
She then called her son from the audience, so Ibrahim(اِبْراهِيْم) was there so she called him up.
She said: Stand up!
So he stood up and said: Yes, my mother!
She said: Are you pleased to marry this girl with the condition of giving your soul to Allah.?
إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ
So Ibrahim(اِبْراهِيْم) said: Yes!
I am very pleased.
She said: Oh Allah, you are my witness
that I have married my son to this girl from paradise, with the condition, he spends his soul in Your sake.
So the witnesses is Allahعَزَّوَجَلْ of this contract of marriage.
Then she went and brought back with her, 10,000 dinars, and gave it to Abdul Wahid(عبدالواحد) and said:
This is her dowry, take it and use it to provide for the Mujahideen(مجاهدين).
She then purchased for her son, a good horse and she armed him.
When the army started its March Ibrahim(اِبْراهِيْم) came out with the reciters of Qur'an surrounding him, and they were reciting.
Indeed, Allah has purchased from the believers their lives and their properties in exchange for that they will have paradise.
إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ
So whenever Umm-Ibrahim(أم إبراهيم) was greeting her son, she told him:
Be careful! And don't allow any of your shortcomings to be seen by Allah.
And then she embraced him and kissed him and said:
May Allah never bring us together except on the Day of Judgment.
This is a woman with Yaqeen(يقين).
She's, making Dua(دُعَا) which is greeting her son,
she's saying: May Allah never bring us together until the day of judgment.
Now Abdul Wahid(عبدالواحد), he said:
When we reach the enemy's territory and the people were called to fight.
Ibrahim(اِبْراهِيْم) was in the front and he killed many of the enemy, but then they overwhelmed him and killed him.
On our way back, I told my soldiers not to tell Umm-Ibrahim(أم إبراهيم), that her son was killed until I tell her.
When we entered Al-Basra(ألبصرى), she met me and she said:
Did Allah accept my gift, so that I can celebrate or did Allah rejected so that I should cry,
meaning my gift to Allahعَزَّوَجَلْ is my son.
Does Allah accept the gift or did he returned back?
If He accepted it, I'm going to celebrate.
If Allah is bringing him back to me, I'm going to cry.
The exact opposite of what to be expected from the mother to do.
So Abdul Wahid(عبدالواحد) said: Allah did accept your gift and your son died as a Shaheed(شَهِيد).
So she prostrated to Allahعَزَّوَجَلْ and thanked Allah and said: Thank you Allah for accepting my gift.
The following day, she came to the Mosque and she told Abdul Wahid(عبدالواحد), she told him rejoice, Abshir(أبشر).
So he told her what good news, do you have to give me.?
She said: I saw my son Ibrahim(اِبْراهِيْم) last night in a dream.
He was in a beautiful garden, dressed in green clothes, sitting on a throne made of Pearl,
and he had the crown on his head, and he told me: Rejoice, my mother I got married to my bride.
This is an immediate Beshara(بشارة) that the mother received that her son did get married.
The next headline.
The virtue of racing towards Jihad(جهاد).
Allahعَزَّوَجَلْ says and the fore runners, the fore runners,
those are the ones, who are close to Allah and this is in Al-Waqiah(ألواقعة) Verse 10 & 11.
وَالسَّابِقُونَ السَّابِقُونَ۞ أُولَئِكَ الْمُقَرَّبُونَ۞
There's one view that Sabiqoon(سابقون) are the Sabiqoon(سابقون) of this Ummah(امة).
The Sahabah رضي الله عنهم and the early generations.
So they have the higher status.
There's another opinion that the Sabiqoon(سابقون) are the ones,
who believe from the other nations before the Ummah(امة) of Muhammadﷺ.
But then there's a third opinion and this is narrated by Usman bin Abi Soda(عثمان بن أبي سودة), he said:
We were told that the fore runners mentioned in the verses,
are the first to go out on Jihad(جهاد) and the first to go to Salah(صلاة).
So that the fore runners, or the first in this Ayah(آية) means the first to go to the Masjid(مسجد)
and the first to go out and respond to the call of
حيَّ علی الجهاد
And this narration is in Musnad Ibn Abi Shaibah(مسند إبن أبي شعيبة) and it's authentic Sahih(صحيح).
Now, this Usman bin Abi Soda(عثمان بن أبي سودة), he is among the At-Taba'een(ألتابعين).
And he used to be a Mujahid(مُجَاهِد) and one year, he was asked, Are you going to fight this year?
He said: Yes! I wouldn't want to miss fighting even if I were to make 10,000 dinars.
He was one of the At-Taba'een(ألتابعين), who used to go out at least once a year in Ghazoo(غزؤ).
Al-Hasan Ibn Abil Hasan(حسن إبن أبي حسن) said that,
Now, in Surah Waqiyah(سورة الواقعة) you have two levels,
you have a Sabiqoon(ألسابقون) and then you have As'haab-Ul-Yameen(أصحاب اليمين).
Now Sabiqoon(ألسابقون) are higher,
Surah Waqiyah(سورة الواقعة) talks about three groups of people
it talks about the Sabiqoon(ألسابقون) first and these are the highest levels in Jannah(جنة),
and the talks about Ahl-Ul-Yameen(أهل اليمين).
And these are the lower levels in Jannah(جنة) and then it talks about us As'hab-Ush- Shimal(ألصحاب الشمال),
the people of hellfire.
So according to the Tafseer(تفسير) of Usman bin Abi Soda(عثمان بن أبي سودة),
the fore runners are the ones, who go out first in Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
So he says these are going to be the people in the higher levels of Jannah(جنة).
Al-Hasan Ibn Abil Hasan(حسن إبن أبي حسن) said that the Messenger of Allah sent an army,
and among them was Muadh Ibn Jabal(معاذاِبن جبل).
Muadh(معاذ) was late in going out with the army.
So the messenger of Allah saw him and said:
I see that your company is one month ahead of you in paradise.
Now Muadh Ibn Jabal(معاذاِبن جبل) did not stay behind because he had some housework to do or business to take care of.
Muadh Ibn Jabal(معاذاِبن جبل) said: O Messenger of Allah!
I only stayed behind in order to catch the prayer with you.
And so that you can make Dua(دُعَا) for me, in order for me to be ahead of my company.?
The reason why, I stayed bind is to be ahead of them, not behind them.
I wanted to attend Salah(صلاة) of Jama'a(جماعة) with you, probably could have been Jumuah(جمعة) on that day.
And I wanted you to make a special Dua(دُعَا) for me and exclusive Dua(دُعَا), so that I could be ahead of everybody else,
Rasool Allah ﷺ told him:
No! They are ahead of you! Go and catch up with them!
And then Rasool Allah ﷺ said:
A journey in the morning in the cause of Allah is better than the world and everything on it.
And a journey at the end of the day in the cause of Allah is better than the world and everything on it.
And this is narrated in a Al-Sunan Al-Bayhaqi(سنن ألبيهقي),
so go out when?
Hadith(حديث) says in the morning and in the evening.
Now An-Nawwawi(ألنووِي), he comments and he says
the Hadith(حديث) does not restrict rewards to the beginning or the end of the day,
it is just to point out that spending a very little time in the cause of Allah carries a very great reward.
So whenever you go out there it is worth, a world and everything in it.
Abu Hurairah(ابوهريره) narrated that the Messenger of Allah said:
Whoever goes out in His cause was no objective, but fighting in His sake,
and believing in Him and His messengers, Allah will guarantee for him, either to enter him into paradise,
or to return him home with rewards or booty.
In the name of whom Muhammad(محمد) soul is in His hand, whoever is injured in the path of Allah,
the injury would come on the Day of Judgment, as it was in this world.
The color is that of blood, and the smell is that of musk.
In the name of whom Muhammad(محمد) Soul is in His hand.
If it wasn't for making things difficult on Muslims,
I wouldn't have stayed behind any army leaving in the path of Allah.
But I'm unable to find sustenance for the Muslims, who stay behind.
So these are Muslims who weren't trying to find an excuse to stay behind.
These were Muslims who dearly wanted to go out but they couldn't, because they had no support.
Now Rasool Allah ﷺ is staying behind in Jihad(جهاد) that is Fardh Kafaya(فرض كِفاية), not Farz Ain(فرض عين)
this is Fardh Kafaya(فرض كِفاية), it is Ghazoo(غزؤ).
And we understand how difficult it was because Allahعَزَّوَجَلْ says about them,
تَوَلَّواْ وَّأَعْيُنُهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ حَزَنًا أَلَّا يَجِدُواْ مَا يُنفِقُونَ۝
That they're turning away with tears in their eyes
because they have no money to go out in Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله)
they would go to a Rasool Ullah and they would say, Jahizna(جحزنا), finances us!
Rasool Allah ﷺ would say: I have nothing to give you, they would walked away with tears rolling down their cheeks.
There's so sorry that they're unable to fight Fee-Sabeel-Lillah(فِي سَبيل الله).
So you can see the contrast between the Mumineen(مومنين) and Munafiqeen(مُنافقين).
The Munafiqeen(مُنافقين) they come to Rasool Allah ﷺ, inventing every type of excuse
and when Rasool Allah ﷺ excuses them, they go away happy feeling that they have achieved something.
And then Rasool Allah ﷺ says, In the name of whom Muhammad(محمد) soul is in His hand.
I wish, I could fight in the Cause of Allah, and then be killed,
and then fight, and then be killed, and then fight, and then be killed,
and this is in Sahih Muslim(صحيح المسلم).
Now An-Nawwawi(ألنووِي), it's either An-Nawwawi(ألنووِي) or Ibn Hajar(إبن حجَر).
It poses the question, how could Rasool Allah ﷺ desire to die, when he's guaranteed that he's not going to die,
for him is Mustahih(مستحيح), dying of Rasool Allah ﷺ in the battlefield is something that is impossible,
because Allahعَزَّوَجَلْ said:
وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
Allah is going to protect you, from people.
An-Nawwawi(ألنووِي) says that
this first of all shows that it's allowed to ask for something, even though you know that cannot happen to you.
And it's to show that Rasool Allah ﷺ was so keen about the issue of Shahadah(شَهَادَة)
that he even desired it for himself being the Nabi(نَبِي) of Allahعَزَّوَجَلْ.
In other words, the reason why he said it, is an encouragement to Ummah(امة) to follow this path.
But even I, who will not be able to get it because Allahعَزَّوَجَلْ has guaranteed me safety in this Duniyah(دُنِيَّا) from the hands of men,
even I would have desired that I would die in the sake of Allah and then come again and then die and come again, and then die.
Abdullah Bin Mukhaireez(عبدالله بن محيريز) narrates that his father was sent into the army, in the army of summer.
So they had to an army of summer, and an army of winter.
So he became extremely ill.
He said: Oh, my son!
Carry me into the land of the Romans.
The battlefield, wasn't the land of the Romans, he became ill he told his son carry me further,
so I carried him, And he was still traveling through the land when he said: My son go fast.
I said: Father, but you're ill.
He said: My son, I want my death to meet me in the land of the Romans.
So I continued carrying him, until he died.
The son said: I was worried how would I find anybody to pray Janazah(جنازة) on him
because he died a natural death, it wasn't a Shahadah(شَهَادَة).
So he was wondering where is he gonna find anybody to pray on him, in Hims(حمص) in Syria,
when there are no Muslims around this is in the depths of the land of the Romans,
so the son said:
I then saw ranks of men, whom I'm never saw before, dressed in white, praying on my father.
These are must have been angels whose Allahعَزَّوَجَلْ sent to pray Janazah(جنازة).
Now this is an interesting story narrated by Ibn Asakir(إبن عساكر).
The one before also was by Ibn Asakir(إبن عساكر).
This is the story of Abu Muslim Al-Khaulani(أبو مسلم ألخولاني),
we talked about Abu Muslim Al-Khaulani(أبو مسلم ألخولاني) before, do you remember, what we said about him.?
Let's see if, your memories are fresh.
What did we say about Abu Muslim Al-Khaulani(أبو مسلم ألخولاني)? I talked about it, I think in the previous session.
A Karamah(كرامة) happened to him. Which Karamah(كرامة) was that? Which one? The fire! the fire! the fire!
He was the one who wasn't burnt in the fire.
Abu Muslim Al-Khaulani(أبو مسلم ألخولاني), he then set out in Jihad(جهاد) Fee Ardh-Ir-Ar-Rome(في أرض ألروم).
Saad Ibn Abdul Aziz(سعد إبن عبدالعزيز) said: Abu Muslim Al-Khaulani(أبو مسلم ألخولاني) died in the territory of the Romans.
During the reign of Muawiah Bin Abi Sufiyan رضي الله عنه.
He told Bisr Bin Arta'a(بسربن أبي أرطأء),
Bisr Bin Arta'a(بسربن أبي أرطأء) was the leader of the army and Bisr Bin Arta'a he has some heroic stories.
And I think that Ibn Nuhas(إبن نُحاس), will talk about them in, in his chapter about the history of Jihad(جهاد).
Bisr Bin Arta'a(بسربن أبي أرطأء), was the head of the army.
So Abu Muslim Al-Khaulani(أبو مسلم ألخولاني) went to him and he said:
Appoint me, Now Abu Muslim Al-Khaulani(أبو مسلم ألخولاني) was already injured that he was on the verge of dying.
So he's dying as a Shaheed(شَهِيد).
So he goes to Bisr Bin Arta'a(بسربن أبي أرطأء) and he says:
I want you to appoint me as an Ameer(أمير) over the Shuhadaa(شُهَدآء), who died.
He wants him, to appoint him as an Ameer(أمير) over the Shuhadaa(شُهَدآء).
And I want you to give me a banner of war.
And I want you to make my grave, the closest of all the graves of the martyrs to the enemy.
So he is asking for three things.
Number one, you appoint me as an Ameer(أمير) over the Shuhadaa(شُهَدآء), the ones who died.
Number two, you give me the banner of war, Ar-Raya(ألراية).
And number three, I want my grave to be the furthest into the land of the enemy, deep, in the territory of the enemy.
Why? He said:
Because on the Day of Judgment,
I want to be resurrected carrying my banner and leading the martyrs on Youm-Ul-Qayamah(يوم القيامة).
So he wants to carry on, even, on the day of judgment.
He wants to come on the Day of Judgment carrying that banner of war, with all of the Shuhadaa(شُهَدآء) behind him.
The virtues of the dust in the path of Allah.
The messenger of Allah said:
Whoever has his feet dirty in the path of Allah, Allah will save him from hellfire.
And that's in Bukhari(بخاريْ).
And this goes back to what we were talking about.
You know, with other Ibadaat(عبادات) that the whole that has given a Fazeelah(فضيلة).
But with Jihad(جهاد) it's broken into bits and pieces and every bit and piece, carries such a big Ajr(أجْر) with it.
So here the dust, even the dust in Sabeel-Lillah(سَبيل الله) carries an Ajr(أجْر).
In Musnad Imam Ahmad(مُسنداِمَامْ اَحْمَدْ), Abu Darda(أبودرداء) narrated, the Messenger of Allah said:
Allah will not combine in the lungs of His servant, the dust of the path of Allah with the smoke of hellfire
and whoever gets his feet dirty in the path of Allah,
Allah will keep him away from hellfire the distance of 1000 years travel for a fast horse.
And whoever is injured in the path of Allah will receive the seal of martyrdom.
The injury comes on the Day of Judgment with the color of saffron and the smell of musk.
It is a sign that would be recognized by all the creation, the beginning and the end,
they will say, he has the stamp of martyrs.
When you do something for the sake of Allahعَزَّوَجَلْ, Allah takes, takes care of all of the other needs that you might have.
As a human being, we have a natural instinct of wanting to show off,
of wanting to be famous, wanting to be recognized.
I mean these are, these are traits in the human being, that we are created with.
Now Allahعَزَّوَجَلْ tells you to put all of that aside and do the deed, purely for Him.
So you're not showing off, you're not doing it to be recognized, you're not doing it to be praised.
You're doing it purely for the sake of Allah.
Because you did it purely for the sake of Allah, Allah will take care of all of the other needs.
So, this martyr who was doing it purely for the sake of Allahعَزَّوَجَلْ
on the Day of Judgment Allah will give him that badge of honor that is seen by all of the creation, not just the people of his time.
Because the Shaheed(شَهِيد), who was doing it for Riya(رِيَاء),
and went to hellfire because of it, only got recognized by the soldiers that he knew.
Maybe it's not more than 10, 20, 30 people.
And he ends up going to hellfire because of it.
While the person who is doing it for the sake of Allah will end up having the Ambiyaa(أنبِيَاء) witness that,
and the other Shuhadaa(شُهَدآء) and the Saliheen(صالحين) and the Sahabah رضي الله عنهم,
all of the creation will be brought together on the day of judgment to witness that this man is the Shaheed(شَهِيد)
and the Shaheed(شَهِيد) will carry that badge of honor with him wherever he goes.
But he do something for the sake of Allah, Allah will, will give you more than what you could have got,
If you did something for somebody else, for another object able reason.
And whoever fights in the path of Allah for a period equivalent to the time it takes to milk a camel is guaranteed paradise.
The virtues of riding the sea in Jihad(جهاد):
Anas Ibn Malik(أنس إبن مالك) narrated,
the Messenger of Allah, would visit Umm Haram Bint Malhaan(أم حرام بنت ملحان), she would feed him.
Umm Haram(أم حرام) was the wife of Ubada Bin Samit(عبادة بن صامت).
One day when he visited her after she fed him, she sat down to comb his hair.
The Messenger of Allah fell asleep.
He then woke up laughing.
She asked him what is making you laugh.
Rasool Allah ﷺ said:
I was presented with some of my nation, who were going out to fight in the cause of Allah, riding the sea, like kings on thrones.
Now when the Arabs of Makkah and Madina.
They were do traveling by land, and only a few of them would travel by sea
and it wasn't something that was in the custom of the Arabs of Hijaz(حجاز),
some of them like Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) for example, we know that they did travel by sea,
the Al-Muhajiroon(ألمهاجرون) of Al-Habsha(ألحبشه) also traveled by sea,
but their business travel was done by land, they would go to Yemen and then that they would go to Syria, so it was on land.
And the Arabs didn't fight in the sea.
If they did travel in the sea, it was for business reasons but they did not fight in the sea.
It was only after Islam, that they started fighting in the sea
and the one, who was is considered to be the founder of the Islamic Navy is Muavia Bin Abi Sufiyan(معاوية بن أبي سفيان).
When he was the Ameer(أمير) of Ash-Sham(ألشَّام).
Not when it was Khalifah(خليفه), when he was Ameer(أمير) in the time of Umar Ibn Al-Khattab رضي الله عنه.
That's when he sought permission to fight in the sea,
and Umar Ibn Al-Khattab رضي الله عنه was reluctant to agree.
I mean, that shows you how cautious they were when it came to this area because it was an unknown area to them.
So Rasool Allah ﷺ saw that in his dream, he saw the first Muslims, who will go out in the sea,
and he said I saw them riding the sea, like kings on thrones.
When Umm Haram(أم حرام), she heard that and what was her response?
She said: Am I going to be one of them.?
That's the first thing that came on mind.
Now this is a woman.
Right!
But Subhaan Allah(سُبْحَان الله) they were so attached to this and whenever there was Khair(خير) they wanted to be part of it,
she said, will I be part of it?
She said: O Messenger of Allah! Ask Allah that I be one of them,
you know like in the Hadith(حديث) of the Dajjal(دجال).
When Rasool Allah ﷺ said that Ad-Dajjal(ألدجال) will spent 40 days among you,
one day is like a year and then one day is like a month and then the next day is like a week and then they're going to be regular days.
What did the Sahabah(صحابه) say?
I mean you could bring up tons of hypothetical questions.
What happened, did the rotation of the earth change?
Or they could have asked, is there going to be a night, and for how long will might be on that day that is a year long.
You know you could come up with tons of questions, and your questions are a reflection of the way you think.
The only question that the Sahabah(صحابه) had on mind is?
O Rasool Ullah, how will we pray on that day, that's like a year.?
So, it shows you how they were thinking.
هل أَتَكْفِينَا فيه صَلَاةُ يَومٍ؟ قالَ رسول الله صلى عليه وسلم : لَا، اقْدُرُوا له قَدْرَهُ،
Rasool Allah ﷺ said: No! You have to give it a proper estimate.
So Umm Haram(أم حرام) here is saying: Immediately O Rasool Ullah ask Allah to make me among them.
Rasool Allah ﷺ said: He prayed for her.
so Rasool Allah ﷺ prayed for her, and in another Hadith(حديث) he said: You will be among them.
And then he went to sleep again.
So he woke up another time laughing, she said: What is making you laugh?
He said: I saw another group and described them as he did before, she said:
Pray to Allah that I am one of them,
again she wants to be part of the second group.
Rasool Allah ﷺ said: You are with the first group.
You are with the first group, that's it.
Don't worry you get the share of it, but you are in the first group.
Even though this seems to be a lone opinion
but Ibn Hazam(إبن حزم) considers that the second group that Rasool Allah ﷺ saw,
were the Muslims who opened the Andlus(ألأندلس).
But it's the opinion of Ibn Hazam(إبن حزم) that there is a special fazal(فضل), for the ones who open the Andlus(ألأندلس),
because he considers them to be part of this Hadith(حديث) in Sahih Muslim( صحيح مسلم),
he considers them to be the second.
Umm Haram(أم حرام) heard the Messenger of Allah say,
the first of my Ummah(امة) to ride the sea in the cause of Allah are forgiven.
Umm Haram(أم حرام) said, O Messenger of Allah, am I among them?
He said: Yes you are! He then said the first of my Ummah(امة) to attack the city of Caesar, are forgiven,
she said: Am I among them? He said: No!
This Hadith(حديث) is in Bukhari(بخاريْ).
This Hadith(حديث) also is an indication of the special honor of naval warfare and also the special honor of fighting the Romans,
because it says that they are forgiven.
Ka'ab Al Ahbar(كعب ألأحبار), he said:
When a man first sets his foot on the ship.
He leaves all of his sins behind him,
and becomes clean like the day he was born,
and the one, who suffers seasickness, is like the injured, who is pouring his blood in the path of Allah.
And Subhaan Allah(سُبْحَان الله) look at, you know,
ألجزاء من جنس العمل
The payback is according to the deeds.
Seasickness for any of you, who has experienced it.
First of all there's, dizziness, and then the stomach, the whole digestive system goes into a crash.
The stomach is squeezing out whatever is in there and when there's nothing left, it's still squeezing out
trying to get something out.
So you find the person who has seasickness is trying to vomit and nothing is coming out
and they would end up trying to drink anything
in order to vomit it because the pain of trying to vomit and nothing is coming out is so aggravating.
And this carries on and on and on for hours.
I mean somebody, they say about 20% of the population are susceptible to seasickness,
and it's just continuous agony as long as the waves are rocking that boat that secrecy sea sickness carries on.
So Rasool Allah ﷺ says: It's like somebody who's pouring blood, because they're continuously trying to vomit.
So Rasool Allah ﷺ saying it's like somebody who's continuously pouring blood as Al-Jarih Fee-Sabeel-Lillah(ألجريح فِي سَبيل الله).
This is in Saeed Ibn Mansoor(سعيد إبن منصور) in Sunan(سُنَن) and it is Hasan(حسن).
And the one, who is patient in the sea is like a king with a crown on his head.
Hayyan Afri(حَيًّ آفري), he is one of a Tabieen(تابعين) in Egypt.
He said: We were sitting with Abdullah Ibn Amr Bin Al-Aas(عبدالله بن عَمْرُو بِن اَلْعَاص) under the Alexandria lighthouse,
the lighthouse, apparently, at that time still existed.
It doesn't exist now anymore but at the time it was there.
I think it was broken down in earth quake.
And it used to be one of the seven wonders of the world.
So, he says we were sitting with Abdullah Ibn Amr(عبدالله بن عمرو) under the Alexandra Lighthouse
when the ships of Jihad(جهاد) were embarking on their journey.
So Abdullah Ibn Amr(عبدالله بن عمرو) and some of Tabieen(تابعين), were watching the Muslims go out in the sea.
Abdullah(عبدالله) asked, ask them he said: Where are their sins?
To these Muslim sailors, where are their sins?
So we said: They're hanging to their necks.
You're carrying your sins with you.
Your sins on you.
Abdullah Ibn Amr(عبدالله بن عمرو) said:
No! They're not.
In the Name of Allah, they have left all of their sins on these beaches,
and now they're walking free of sin, with the exception of their debts.
And Abdullah Ibn Amr(عبدالله بن عمرو), he also says,
and this is Musnad Ibn Abi Shaibah(مسند إبن أبي شعيبة).
He says, Allah laughs at the Mujahideen(مجاهدين) of the sea, many times.
He laughs at them when they first ride the ship leaving their families and wealth behind.
He laughs at them when the ship starts to walk in sea,
and he laughs at them when they first see the shore.
Now just imagine if Allahعَزَّوَجَلْ is laughing at you.
When Allahعَزَّوَجَلْ laughs at them three times.
Now, in addition to that, you know satisfaction that you would have in your heart and Allahعَزَّوَجَلْ is watching you
and laughing at you and Rasool Allah ﷺ says in another Hadith(حديث)
that if Allahعَزَّوَجَلْ laughs at somebody, Allah will never enter that person in hellfire.
If Allah smiles at you, He granted Itq Minan-Naar(عتق من النار), he will be saved from hellfire.
Now the author of Al-Mughni(ألمغني) and others from the school of Imam Ahmad(اِمَامْ اَحْمَدْ) state
that the expeditions of the sea are greater reward than those of land, since it is more difficult and dangerous.
In my opinion, Ibn Nuhas(إبن نُحاس) is saying:
There should be no difference of opinion and that due to the aforementioned Hadith(حديث)
that state the great status of Jihad(جهاد) in the sea.
It should be stated, however, that one should not ride the sea, when it is so dangerous that the likelihood of survival is very slim.
The next section was a bit long in the book of Ibn Nuhas(إبن نُحاس) but I Just chose an Ayah(آية) and the Hadith(حديث),
and this is chapter on the virtues of horses,
and keeping them for the purpose of Jihad(جهاد).
Allahعَزَّوَجَلْ says:
وَأَعِدّوا لَهُم مَا استَطَعتُم مِن قُوَّةٍ وَمِن رِباطِ الخَيلِ تُرهِبونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُم
وَعَدُوَّكُم وَآخَرينَ مِن دونِهِم لا تَعلَمونَهُمُ اللَّهُ يَعلَمُهُم ۚ
وَما تُنفِقوا مِن شَيءٍ في سَبيلِ اللَّهِ يُوَفَّ إِلَيكُم وَأَنتُم لا تُظلَمونَ۞
And prepare against them whatever you are able of power and of steeds of war,
by which you may terrify the enemy of Allah and your enemy and others besides them,
whom you do not know but Allah knows.
And whoever and whatever you spend in the Cause of Allah will be fully repaid to you, and you will not be wronged.
وَأَعِدّوا لَهُم مَا استَطَعتُم مِن قُوَّةٍ وَمِن رِباطِ الخَيلِ تُرهِبونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُم
Abu Hurairah(ابوهريره) narrated the messenger of Allah ﷺ said:
Whoever keeps a horse for the sake of Allah, believing in Allah, and His promise,
then his horses feeding, drinking, droppings and urine are going to be on a scale of good deeds on the day of judgment.
All of this will be lumped and put on your scale of good deeds on the day of judgment.
We move on to the next section.
The virtue of fear in the path of Allah.
Now, as a human being, you have these feelings and they are natural,
I mean Islam is does not expect you to be an angel, and you change your human makeup,
as a human being, you will have fear.
When it comes to fear, even Musa عليه السّلام is experienced it.
And Allahعَزَّوَجَلْ tell us about his first encounter with Wahi(وحي).
When Musa(موسى) was in the wilderness and spoke to Allahعَزَّوَجَلْ and his stab turned into a snake.
What did Musa(موسى) do?
وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ
Allahعَزَّوَجَلْ said: He fled and didn't even look back.
وَلَمْ يُعَقِّبْ
He didn't even turn behind to see.
So it wasn't just fear, he ran away.
He just ran away when he saw stab turning into a serpent.
But the thing is that the Tarbiya Al-Eemaniyyah(تربيعة ألإيمانية), the Eeman(ايمان), training that you go through
channels those fears feelings, it doesn't stop them, it doesn't wipe them out, it's just channels them in the right direction.
So the fear that you have remains there, it doesn't really go anywhere it's there but it's channeled in the right direction.
So Allahعَزَّوَجَلْ says:
أتَخْشَوْنَهُمْ ۚ فَاللَّهُ أَحَقُّ أَن تَخْشَوْهُ
You fear the enemy, you should be fearing Allahعَزَّوَجَلْ.
So that fear still remains in your heart but goes to the right place,
you end up fearing Allah rather than fearing the enemy.
And you would notice that Islam,
the Tarbiyyah(تربيعة) of Qur'an, seals, all of the gaps,
in which Shaytan(شَيْطَانْ) can come to you in Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
All of them are sealed, Allahعَزَّوَجَلْ takes care of every single need.
If it is the issue of pain, Allahعَزَّوَجَلْ says,
إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ ۗ
Allahعَزَّوَجَلْ says:
If you feel pain. Well, they also feel pain, but you are expecting a reward from Allah that they're not expecting.
So Allah is telling you that they are also feeling pain, but you are expecting something that they don't expect.
So everything is taken care of.
So, that's spiritually, you will be mobilized to the limit and Shaytan(شَيْطَانْ) cannot come to you from any direction.
The Mujahid(مُجَاهِد) can't feel fear.
Rasool Allah ﷺ says in this Hadith(حديث) which is narrated by Ibn Mubarak(إبن المبارك) and Ibn Shayba(إبن شعيبة) and At-Tabrani(ألطبراني),
Salman Farsi(سلمان فارسي) says:
If the heart of the believer trembles in the path of Allah, that would shake down his sins,
just like the shaking of a cluster of figs.
Being in the battle is not an easy experience
and that's why when Rasool Allah ﷺ was asked how come the Shaheed(شَهِيد) doesn't go through the faza(فزع) of the Day of Judgment,
the fear on the day of judgment.?
What did Rasool Allah ﷺ say?
كفَى ببارقةِ السُّيوفِ علَى رأسِهِ فتنةً
Rasool Allah ﷺ said: It's enough that swords were shining on top of his head.
You know that glimmering of light when light reflects off a sharp sword,
and you see that coming in your eye and the sword is right on top of your head.
That's the Fitnah(فِتْنَه) in itself. So Rasool Allah ﷺ said: That's sufficient of a Fitnah(فِتْنَه) for that person.
Rasool Allah ﷺ is saying that when that heart shakes and trembles,
that shaking makes all of the sins dropped down like leaves of a tree,
and Abdullah bin Amr Bin Al-Aas(عبدالله بن عَمْرُو بِن اَلْعَاص) narrated that the Messenger of Allah said:
Any expedition that fights in the path of Allah, and win or come back safe,
have already received two thirds of their rewards,
while an army that loses feels fear, and is hurt, have their entire award reserved for them.
This is in Muslim(ألمسلم).
Subhaan Allah(سُبْحَان الله) in islam, it's a win, win situation! No matter how you look at it, you can't lose.
If you win, your Ajr(أجْر) goes down, but you have won.
And if you lose and you feel fear, you end up getting more Ajr(أجْر) on the Day of Judgment,
so it makes it difficult for you to determine whether you want to win or lose, because you're winning both ways.
And that's the part that drives the enemy crazy,
because the enemy knows that no matter what they do to you, you're happy with it.
I was reading in the paper.
I was in this country when the Amrozi(أمروزي) thing happened, they sentenced him to death.
They cheered, the family of the victims they cheered when he was sentenced to death.
But then when they saw him, two thumbs up and smiling and laughing.
They came out of the court and they changed their mind.
They said: No! We don't want him to die.
They actually did some interviews with some of them and said we would change our mind, we don't want him to die.
Because they see that the man is happy he was actually given what he wants
and with the Sahabah رضي الله عنهم with their enemy.
The enemy eventually got tired of fighting with the Sahabah(صحابه) because the Sahabah(صحابه) are very happy with what they're doing.
While, but because the enemy is doing it for a worldly reason they can only go so far.
Because Duniyah(دُنِيَّا) is temporary, and therefore they want the fast result, but the Sahabah(صحابه) were looking at Aakhirah(آخِرة).
We don't mind if we have to fight for all of our lives.
The virtues of standing in the ranks on the battlefield.
Now going back to the statement of Ibn Taymiyah(اِبْنِ تَيْمِيَّه).
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) said:
جنتي في صدري
My Jannah, is in my Jannah(جنة) is in my heart.
سجني عبادتي
If they put me in jail. I will worship Allahعَزَّوَجَلْ.
ونفعي سياحة
And if they exile me, I will contemplate in the creation of Allah.
وقتلي شهادة
If they kill me. It's a Shahadah(شَهَادَة) for me.
فما بيفعل عدائ بي
What can my enemy do with me?
No matter what the enemy does, I'll take advantage of it.
The virtue of standing in the ranks on the battlefield.
Allahعَزَّوَجَلْ says,
إِنَّ اللَّهَ يُحِبُّ الَّذينَ يُقاتِلونَ في سَبيلِهِ صَفًّا
صَفًّا كَأَنَّهُم بُنيانٌ مَرصوصٌ
Allah loves those, who fight in His cause in a row, as though they are a single structure, joined firmly.
This is in As-Saff(ألصف) verse four.
إِنَّ اللَّهَ يُحِبُّ الَّذينَ يُقاتِلونَ في سَبيلِهِ صَفًّا كَأَنَّهُم بُنيانٌ مَرصوصٌ
Sahal Ibn Saad Sadie(سهل إبن سعد ألساعدي) narrated the Messenger of Allah said:
There are two moments when Allah opens the gates of the heavens.
And when that happens, hardly ever would the prayer be rejected.
During the call to prayer, and when the armies line up in their ranks.
And this is in Sunan Abi Daud(سنن إبن أبي داؤد).
In Al-Jamiah(ألجامع) Ibn e Umar(إبن عمر) said:
To stand in the ranks, facing the enemy, even without me striking my sword,
throwing my spear or shooting my arrows is better to me than worshiping Allah for 60 years and not committing any sin.
Just standing there, without doing anything is better than the Ibadah(عبادة) of 60 years.
Imran Ibn Haseen(عمران إبن حصين) narrated the Messenger of Allah ﷺ said:
Standing in the ranks of the army in the battlefield is better to Allah, than the worship of 60 years.
And this is in Al-Hakim(ألحاكم) and its authentic according to the rules of Bukhari(بخاريْ).
And that's also agreed upon by Az-Zuhri(ألزهري).
So this Hadith(حديث) is Sahih(صحيح).
So with this leverage, you can basically end up on the Day of Judgment, having 500, 600, 700 years of Ibadah(عبادة) on your scale,
depending on how many times you stood in that battle before it actually happened.
It is talking about the serious leverage that you have.
Yazeed Bin Shajara(يذيد بن شجرة), a companion, he said:
I was told that the swords are keys to paradise.
And this is narrated by Abdur Razzaq(عبدالرزاق) with an authentic chain to Yazeed(يذيد), and Yazeed(يذيد) again is a companion.
So he said: I was told that, the swords are keys to paradise.
Now if we're going to take these words as figurative to personal arms.
One can also say that the whenever you see somebody with an AK-47, that's the key to Jannah(جنة),
because the Hadith(حديث) of Rasool Allah ﷺ needs to be taken in the general sense, and not limited to a certain time.
And Rasool Allah ﷺ was talking to Sahabah رضي الله عنهم according to the terminology that they can understand.
Just as the sword was the predominant weapon, in the time of Rasool Allah ﷺ
the Kalashankov(کلاشنکوف) is the predominant weapon around the world today.
And there was an article I think it was in the dependent on the time that 200 million rifles were produced.
Abdullah Ibn Amr(عبدالله بن عمرو) said:
Should I tell you about the best martyr on the Day of Judgment, that is the one who stands in the ranks on the battlefield.
And when they face the enemy he does not turn left or right, rather he carries his sword and says,
O Allah, today I hand over to You my soul to make up for my past days.
And then he is killed.
That person is among the martyrs, who now lay down in the high rooms of paradise, wherever they wish.
Abdullah Ibn Amr(عبدالله بن عمرو) said:
Shall I tell you about the best martyr on the Day of Judgment?
That is the one, who stands in the ranks on the battlefield and when they face the enemy,
he does not turn left or right, rather he carries his sword and says:
O Allah, today I hand over to you my soul, to make up for my past days.
Subhaan Allah(سُبْحَان الله), this is the At-Toba(التوبة).
O Allah! I'm coming to you with my sword, so forgive me for my past days,
and then he is killed, that person is among the martyrs, who now lay down in the high rooms of paradise wherever he wished.
A chapter on the farewell of fighters.
Abu Bakr As-Siddique رضي الله عنه escorting in, an army and walked with them and then he said:
Praise be to Allah for having dust on our feet in His cause.
The man said:
But we just escorted them and gave them farewell.
Abu Bakr(ابوبكر) said:
Allah is praised, because we have accumulated dust on our feet Fee-Sabeel-Lillah(فِي سَبيل الله).
Now because we said that the Sahabah رضي الله عنهم and the early Muslims considered Fee-Sabeel-Lillah(فِي سَبيل الله) to be Jihad(جهاد).
Abu Bakr(ابوبكر) was questioned about that statement.
How can you say that you have your feet, dusty in the path of Allah,
when you just walked out with them to the outskirts of Madina, he didn't really go out with them to the battlefield.
So it also shows you that their understanding of Fee-Sabeel-Lillah(فِي سَبيل الله) was Al-Qital(ألقتال).
Abu Bakr As-Siddique رضي الله عنه responded by saying we prepared them.
We gave them farewell, and we made prayers for them.
Because we are giving them Wada'ah(وداع), we are giving them farewell.
It's counts as being Sabeel-Lillah(سَبيل الله).
In other words, giving farewell to them Mujahid(مُجَاهِد), when they're leaving, and giving them that moral support,
counts as being Fee-Sabeel-Lillah(فِي سَبيل الله).
The next chapter, very important:
The virtues of spending in the cause of Allah. And this is chapter three.
Allahعَزَّوَجَلْ says, Surah Baqarah(سورة البقرة) verse, 245:
مَن ذَا الَّذي يُقرِضُ اللَّهَ قَرضًا حَسَنًا فَيُضاعِفَهُ لَهُ أَضعافًا كَثيرَةً ۚ
وَاللَّهُ يَقبِضُ وَيَبسُطُ وَإِلَيهِ تُرجَعونَ۞
Who is it that would loan, Allah a goodly loan.
So He may multiply it for him many times over.
And it is Allah, Who withholds and grants and abundance, and to Him you will be returned.
The Ayah(آية) is,
مَن ذَا الَّذي يُقرِضُ اللَّهَ قَرضًا حَسَنًا
فَيُضاعِفَهُ لَهُ أَضعافًا كَثيرَةً ۚ وَاللَّهُ يَقبِضُ وَيَبسُطُ وَإِلَيهِ تُرجَعونَ۞
Verse 261in Surah Baqarah(سورة البقرة).
مَثَلُ الَّذينَ يُنفِقونَ أَموالَهُم في سَبيلِ اللَّهِ كَمَثَلِ حَبَّةٍ
كَمَثَلِ حَبَّةٍ أَنبَتَت سَبعَ سَنابِلَ في كُلِّ سُنبُلَةٍ مِائَةُ حَبَّةٍ ۗ
وَاللَّهُ يُضاعِفُ لِمَن يَشاءُ ۗ
وَاللَّهُ واسِعٌ عَليمٌ ۞
The example of those, who spend their wealth in the way of Allah, is like a seed which grows seven spikes in each spike is 100 grains.
And Allah multipliers for Whom, He wills and Allah is all encompassing and knowing.
مَثَلُ الَّذينَ يُنفِقونَ أَموالَهُم في سَبيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَت سَبعَ سَنابِلَ
في كُلِّ سُنبُلَةٍ مِائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضاعِفُ لِمَن يَشاءُ ۗ وَاللَّهُ واسِعٌ عَليمٌ۞
How many times is the Hasana(حسنة) multiplied?
بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا ۖ
Right!
Allahعَزَّوَجَلْ says: In Qur'an that one good deed is multiplied by 10.
How come in this Ayah(آية), it says 700?
What's the reason?
No! This is 700, and that's 10.!
How come Qur'an says in one Ayah(آية),
بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا ۖ
And in this Ayah(آية), it is 700.
Because this Ayah(آية) is talking about Fee-Sabeel-Lillah(فِي سَبيل الله).
Therefore, in general, the good deed is multiplied by 10.
But when the Infaaq(إنفاق), the spending is in the path of Allah Al-Jihad(جهاد), it is 700.
Therefore the Nafaqah(نفقة) that goes, Fee-Sabeel-Lillah(فِي سَبيل الله), is 700,
while the Nafaqah(نفقة) that goes in other branches of Infaaq(إنفاق) is 10,
قال مدخول يعني ألإنفاق في الجهاد من الرباط الخيل وعداد السلاح وغير ذالك
Author says, what is meant here and this is spending in Jihad(جهاد), like for horses, and for weapons and other issues,
and Al-Qurtabi(ألقرطبي) says:
ورد القرآن بأن الحسنة في جميع أعمال البر بعشر أمثالها ،
واقتضت هذه الآية أن نفقة الجهاد حسنتها بسبعمائة ضعف
Al-Qurtabi(ألقرطبي) says Qur'an says that one Hasana(حسنة) is multiplied by 10 in every other good deed.
But this Ayah(آية) shows us that spending specifically in Jihad(جهاد), the one good deed is multiplied by 700.
So these are the words of Al-Qurtabi(ألقرطبي).
Ibn Asakir(إبن عساكر), he has one paragraph about the Anfaaq(أنفاق) of the Sahabah(صحابه), I'll just read it.
وحضر رسول الله المسلمين على الجهادورغَّبهم فيه وامرهم بالصدقة ، فحملوا صدقات كثيرة،
وكان اول من حمل ابوبكر الصديق بماله كله أربعة آلاف درهم
فقال له صلى الله عليه وسلم هل أبقيت لأهلك شَيْئًا؟
فقال: الله ورسوله أعلم
وفي رواية ما وعد الله ورسوله من الرزق خير،
و في رواية أبقيت له من الله ورسوله
Rasool Allah ﷺ encourage the Muslims to give and this was in Tabook(تبوك).
So Abu Bakr(ابوبكر) came with all of his wealth 400 Dirham,
so Rasool Allah ﷺ told him, did you leave anything behind for your family.?
He said: Allah and His Messenger, know best and in another narration,
he said: What Allah and His Messenger promised is better.
And in another narration, he said: I left them, Allah and His Messenger, meaning he gave everything.
ثم جاء عمر بنصف ماله فقال له صلى الله عليه وسلم هل أبقيت لأهلك شَيْئًا؟
قال نصف ما جئت به
And then Umar(عُمَر) came, and Rasool Allah ﷺ asked him:
What did you leave for your family?
He said: I left them half of my wealth.
But then Umar Ibn Al-Khattab(عمرابن الخطاب), He knew that Abu Bakr(ابوبكر) came ahead of him.
He said: I have never raced Abu Bakr(ابوبكر) in anything but he would come ahead of me.
Umar(عُمَر)'s intention was to beat Abu Bakr(ابوبكر) to it first.
See Abu Bakr(ابوبكر), he would just do these good deeds and maybe he didn't really have on mind, competing with others, it was himself.
That's how he was, but because he was the best everybody else was trying to compete with him.
It was the others who are trying to catch up with Abu Bakr(ابوبكر),
not the other way around.
Abu Bakr(ابوبكر) he just do it,
مَنْ لِي بِمِثْلِ مَشِّكَل الْمُدَلَّلِ تَمْشِي رُوَيْدًا وَتَجِي الْأَوَّلِ
It's line of poetry, it says:
Abu Bakr As-Siddique رضي الله عنه it was his natural self,
the Messenger of Allah said: Whoever spends in the path of Allah, it would be multiplied for them 700 times.
So, this is a Hadith(حديث) that specifically points to Fee-Sabeel-Lillah(فِي سَبيل الله).
It's in At-Tirmidhi(ألتِّرمِذِيْ), Nasai(نسائ), Ibn Habban(إبن حبان), Al-Hakam(الحاكم), and Al-Ahmad(ألأحمد) and its authentic.
A man came to Rasool Allah ﷺ with a camel.
Rasool Allah ﷺ said: You will be given 700 camels similar to it on the day of judgment.
Therefore, when you drop that pound.
You'll be given 700 pounds on the day of judgment.
You dropped the keys to your car, you would be given 700 brand new cars on the day of judgment.
Whatever you drop will be multiplied by 700.
Abu Hurairah(ابوهريره) narrated, the Messenger of Allah said:
Whoever spends a pair in the cause of Allah would be called on the day of judgment to enter into paradise.
The people of prayer will be called from the gate of prayer,
the people of Jihad(جهاد) will be called from the gate of Jihad(جهاد),
the people of Sadaqah(صدقة) will be called from the gate of Sadaqah(صدقة),
and the people of fasting would be called from the gate called Ar-Rayyan(ألريان).
Abu Bakr(ابوبكر) said:
Would there be anyone who would be called from all of those gates,
the Messenger of Allah said: Yes! And you are one of them.
This is in Ahmad(أحمد), Bukhari(بخاريْ), Muslim(ألمسلم) and in An-Nasai(ألنَّسائي).
SaaSah Bin Muavia(صعصعة بن معاوية) said:
I went to Abu Dhar(ابوزر)'s house and I didn't find him,
He was one of Tabieen(تابعين).
I then met him coming back with a camel with water on its back for his house, I asked him: Are you Abu Dhar(ابوزر)?
Abu Dhar(ابوزر) said that's what my family, call me.
He said: Can you narrate to me something you heard from the Messenger of Allah.
So that's Allah may benefit me from it.
Abu Dhar(ابوزر) said:
Whoever spends a pair in the cause of Allah will have the gatekeepers of paradise rushing towards him on the day of judgment,
competing on who would be the one to invite him,
I said what is a pair, he said, a pair of horses, or a pair of camels.
And this is in Al-Hakim(ألحاكم), Ahmad(أحمد) and An-Nasai(ألنسائ).
Soban(ثعبان) narrated the Messenger of Allah said:
The best dinar(دينار) you could spend is the one, you spend on your family,
the dinar(دينار) you spend on your mount, in the cause of Allah
and the dinar(دينار) you spend on your companions in the cause of Allah.
Muhib Ud-Din At-Tabri(محب الدين ألطبري) said:
I think I mentioned this to you before about Tabook(تبوك).
Uthman(عثمان) first came with 300 camels full with their saddles.
Then he came with 1000 gold dinars.
Then he saw that, the army is still short, so he brought in horses and camels up to a total of 1000.
When that wasn't enough, he sent in 10,000 dinars, with 20 horses.
A few points regarding the issue of Nafaqa(نفقة).
Muslim accepts the path of struggle as their path, intellectually, they agree with the idea of it,
but because they're far away from the events.
It remains as an intellectual activity to them.
What happens is if the brothers stay just talking about the issue of Jihad(جهاد).
For too long, they end up talking about it, only.
It carries on and on and on, and what happens is, a person accepts that state as being appropriate.
And it just carries on.
So the whole issue becomes an intellectual discourse, and doesn't go beyond that.
Subhaan Allah(سُبْحَان الله), the Ayah(آية) that talked about,
يا أَيُّهَا الَّذينَ آمَنوا لِمَ تَقولونَ ما لا تَفعَلونَ ۞
كَبُرَ مَقتًا عِندَ اللَّهِ أَن تَقولوا ما لا تَفعَلونَ ۞
إِنَّ اللَّهَ يُحِبُّ الَّذينَ يُقاتِلونَ في سَبيلِهِ صَفًّا
صَفًّا كَأَنَّهُم بُنيانٌ مَرصوصٌ۞
Oh, you who believe, why do you say what you don't do, was specifically talking about this issue.
That was the Sabab(سبب) of Nazool(نزول), that was the reason, why the Ayah(آية) was revealed.
يا أَيُّهَا الَّذينَ آمَنوا لِمَ تَقولونَ ما لا تَفعَلونَ ۞
كَبُرَ مَقتًا عِندَ اللَّهِ أَن تَقولوا ما لا تَفعَلونَ ۞
إنَّ اللَّهَ يُحِبُّ الَّذينَ يُقاتِلونَ في سَبيلِهِ صَفًّا كَأَنَّهُم بُنيانٌ مَرصوصٌ۞
Allah loves the ones, who fight in His path, not talking about the fight.
The ones who actually fight.
Brothers who have been talking about the issue of Hijrah(هجرة) and the issue of going to fight for years, years, and nothing is changing.
It's just intentions and talks.
And sometimes one might justify to themselves that this Hadith(حديث) says,
مَنْ مَاتَ وَلَمْ يَغْزُ وَلَمْ يُحَدِّثْ نَفْسَهُ بِهِ؛ مَاتَ عَلَى شُعْبَةٍ مِنْ نِفَاقٍ
If you don't make Ghazoo(غزؤ) or make the intentions of it then you're dying as on a branch of Nifaq(نِفاق),
that at least I'm making the intentions of it,
but keep in mind
that this Hadith(حديث) is talking about making intentions to the Ghazoo(غزؤ) that is Fardh Kifaya(فرض كفاية), not Fardh Ain(فرض عين)
وَلَوْ أَرَادُواْ ٱلْخُرُوجَ لَأَعَدُّواْ لَهُۥ عُدَّةً
If they want to set out, they would have prepared for it.
Remember we talked about this Ayah(آية), the issue of being ready and prepared afore time.
Again having the Niyyah(نية) alone is not sufficient when it's Farz Ain(فرض عين) and Farz Ain(فرض عين) must be done.
It's not enough just to say that I have the attention so I'm, free of Nifaq(نِفاق).
We have to be clear, because Jihad(جهاد), allot of confusion happens,
if one doesn't differentiate between the Jihad(جهاد) that is Fardh Kifaya(فرض كفاية), and the jihad that is Farz Ain(فرض عين).
I mean, every Nas(نص) would have a meaning according to whether it is Farz Ain(فرض عين) or Fardh Kifaya(فرض كفاية),
And Jihad(جهاد) become Farz Ain(فرض عين) according to Ibn Qudama(إبن قدامة) in three circumstances.
Number one, when the enemy lands on your land.
Number two, when the Imam(اِمَام) recruits the soldiers.
And number three, when the Army's meet.
So when the armies meet, even if it is a Jihad(جهاد) that is Fardh Kifaya(فرض كفاية) it is too late to bail out,
you made the decision to be there, you have to hang on.
Why are we talking about making Hijrah(هجرة) or going to fight out when you can fulfill at least half of the Farz Ain(فرض عين)
straight from your pocket,
because, as Al-Jihad(ألجهاد), Jihadaan(جهادان) Jihad bilmaal(جهاد بالمال) Wa Jihad Bin Nafs(جهاد بالنفس).
Jihad(جهاد), there's two types of it, one with the Nafs(نفس) and one with the money.
So there is no excuse about talking about it and carrying on talking about it when the opportunity to act upon it,
all what it needs is for you to stick your hand in your pocket.
Ibn Taymiyah(اِبْنِ تَيْمِيَّه), he says:
وَمَنْ عَجَزَ عَنْ الْجِهَادِ بِبَدَنِهِ
وَقَدَرَ عَلَى الْجِهَادِ بِمَالِهِ وَجَبَ عَلَيْهِ الْجِهَادُ بِمَالِهِ
وَهُوَ نَصُّ أَحْمَدَ فِي رِوَايَةِ أَبِي الْحَكَمِ
وَهُوَ الَّذِي قَطَعَ بِهِ الْقَاضِي فِي أَحْكَامِ الْقُرْآنِ
فِي سُورَةِ بَرَاءَةٌ عِنْدَ قَوْلِهِ: {انْفِرُوا خِفَافًا وَثِقَالا} [التوبة: 41]
فَيَجِبُ عَلَى الْمُوسِرِينَ النَّفَقَةُ فِي سَبِيلِ اللَّهِ
وَعَلَى هَذَا فَيَجِبُ عَلَى النِّسَاءِ الْجِهَادُ فِي أَمْوَالِهِنَّ إنْ كَانَ فِيهَا
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) says:
If a person is unable to make jihad(جهاد) with their body,
and they are able to make Jihad(جهاد) with the money that it becomes Farz(فرض), Wajib(واجب) on him to do so.
And that is what Ahmad Ibn Hanbal(أحمد إبن حنبل) stated in the narration of Abul Hakam(أبوالحكم).
And it is the opinion of Al-Qazi Abu Bakr Al-Arbi(ألقاضي ابوبكرألعربي) in Ahkaam Ul Quran(ألإحكام القرآن),
when he talked about the Tafseer(تفسير) of Ayah(آية)
انْفِرُوا خِفَافًا وَثِقَالا
Set out light and heavy.
And then Ibn Taymiyah(اِبْنِ تَيْمِيَّه) says:
So it is mandatory on the wealthy to spend in the path of Allahعَزَّوَجَلْ,
and it is even mandatory on the women to give out if they have additional money.
If their women have more than their necessary needs, it becomes Wajib(واجب) upon them to give out.
Now, these statements are not in your notes to one by Ibn Taymiyah(اِبْنِ تَيْمِيَّه) and Ibn Qayyim(إبن قيم)
and so you might to want to jot them down.
Ibn Al-Qayyim(إبن ألقيم). He says, and this is in Zad ul Maad(زادالمعاد),
ومنها يعني فقه هذه غزوة وجوب الجهاد بالمال كما يجب جهاد بالنفس
Ibn Qayyim(إبن قيم) says and one of the lessons we learned is that Jihad(جهاد) through your wealth is mandatory
just like it's mandatory to make Jihad Bin Nafs(جهادبالنفس).
And this is one of the narrations from Ahmad(أحمد),
وهو إحدى الروايتين عن أحمد وهي الصواب الذي لا ريب فيه
And it is certainly the truth.
فإن الأمر بالجهاد بالمال شقيق الأمر بالجهاد بالنفس
في القرآن وقرينه بل جاء مقدما على الجهاد بالنفس في كل موضع إلا موضعا واحدا
He says: Because Jihad(جهاد) of money is the twin of Jihad(جهاد) of the body in Qur'an,
and it is always mentioned with it.
In fact, it always comes before the Jihad(جهاد) of the body except in one Ayah(آية),
In every single Ayah(آية) in Qur'an. It starts with money before the Nafs(نفس), with the exception of the Ayah(آية).
إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ ۚ
So then Ibn Al-Qayyim(إبن القيم) says,
وهذا يدل على أن الجهاد به أهم وآكد من الجهاد بالنفس
He says and this is an evidence that Jihad(جهاد) of the wealth is more important than the Jihad(جهاد) of the soul, and more emphasized,
ولا ريب أنه أحد الجهادين
And there's no doubt that it's one of the two Jihads.
كما قال النبي صلى الله عليه و سلم : من جهز غازيا فقد غزا
That whoever finances a fighter has actually fought.
فيجب على القادر عليه كما يجب على القادر بالبدن
It is mandatory to the one, who can do it,
just like it's mandatory to the one, who can fight for this body to do it.
ولا يتم الجهاد بالبدن إلا ببذله
ولا ينتصر إلا بالعدد والعدد فإن لم يقدر أن يكثر العدد
وجب عليه أن يمد بالمال والعدة وإذا وجب الحج بالمال على العاجز بالبدن فوجوب الجهاد بالمال أولى وأحرى
He says: Just like it becomes mandatory on the person who cannot physically go to Hajj(حَجْ)
to finance somebody who will make Hajj(حَجْ) instead of him,
it becomes mandatory, on the one, who cannot make Jihad(جهاد) by their body to make Jihad(جهاد) through their wealth.
One does not have an excuse.
Now, see the danger brothers is, somebody who doesn't understand this concept,
قد جعب جهل يوم القيامة
Could be excused on the day of judgment, because of ignorance.
However, somebody knows the truth, and knows that this is the path that pleases Allah and then doesn't do anything about it.
That's a crime.!
You see the difference between the two.
Somebody who doesn't know about it could be free on the day of judgment
and could be set free and wouldn't be held accountable for that because nobody really talked him about it.
But when you have the information with you and you know the true path, and then nothing happens.
That makes it a disaster because a person who has the knowledge
and then doesn't act upon it is worse than the person who doesn't have the knowledge.
And there's another issue that I need to pay attention to.
The mere existence of a Muslim in the land of Al-Kuffr(ألكفر), according to the principles of Shariah(شريعة) is not allowed.
أنا بريء من كل مسلم يقيم بين أظهر المشركين
Rasool Allah ﷺ says: I am free from the ones, who live among the Mushrikeen(مشركين).
Therefore, the existence of every Muslim needs to be justified.
There needs to be a justification for it, it's not something that is accepted by default,
there must be a reason, just to free the person from the burden of being in a state of sin,
and that is to serve the cause through two ways, Da'wah(دعوة) and money.
Da'wah(دعوة) by conveying the message and money by financing it.
And you'd find that the Rasool Allah ﷺ when he said:
جاهِدُوا المُشرِكينَ بِأَموالِكُمْ وأَنْفُسِكُم وأَلسِنَتِكُم
This is really a concept of total war.
You are fighting against the enemy with your wealth with your money, and with your tongues, even your words.
So everything is geared towards this objective.
We talked previously about when we mentioned the story of the fighter wanted to go on Hajj(حَجْ).
So he went to the Shaikh(شيخ) and he asked him about it.
He said: Because I missed the house of Allahعَزَّوَجَلْ I want to go back to it.
What did he tell him.?
He said: You need to do what Allah wants, not what you want.
So whenever we're looking at our situation we need to determine what are the priorities here,
not what I want or feel like doing.
We always have that urge of following what is more appealing to ourselves, but the Ajr(أجْر) is not there.
The Ajr(أجْر) is in doing what Allahعَزَّوَجَلْ wants you to do in your place, according to your skills and abilities.
So what are the priorities Yani(يعني) I'll be frank and open about it.
Yani(يعني), somebody brought up on a flat Island
wouldn't really be able to compete with the Pathans, who are living out of their lives on mountains.
There is some natural ability that is given to a person sometimes you're fighting as, you just don't have it.
And some of Sahabah رضي الله عنهم were strong in the battlefield, some weren't.
Everybody knew where to put their skills,
someone who starts training at the age of 25 or 30
are not going to be as confident as for example a Yemeni tribesmen who starts playing with these toys at the age of 10.
So, you know, you have to you have to realize what you are able to do what I'm able to do.
Everybody needs to look at their skills and determine what they're best at.
I'm not saying that one should not do this.
Don't get me wrong, there needs to be a bottom line of everything.
But why compete with these people,
Yani(يعني) for example the endurance of the Chechens or the Kashmiris who are living in this difficulty all of their life
will be different than somebody who's brought up in a very spoiled environment.
However, when you look at it,
the Kashmiri or the Chechen or Afgani, will never even dream of competing with you in the area of Jihad Bil Mal(جهاد بالمال).
The numbers that you can quote, their minds wouldn't even be able to comprehend.
Some of them they live on amounts of money that are unbelievable.
And when you talk about the amount of money that you can give off your salary.
It is something that they wouldn't even make it in a year.
So why play the game with their rules, why not play it with your rules.
With what Allahعَزَّوَجَلْ has already given you.
Plus we know from the Seerah(سيرة) of Rasool Allah ﷺ
that the Sahabah(صحابه) who are able to spend were always ahead of the Sahabah(صحابه) who weren't.
And we know that from the Hadith(حديث) of the poor Sahabah(صحابه), who came to Rasool Allah ﷺ and said:
The wealthy are doing this and this and this.
They are giving out Sadaqah(صدقة), they are giving out Zaka'at(زكوة), they're fighting Fee-Sabeel-Lillah(فِي سَبيل الله),
they're supporting the fighters, while we're unable to do that.
So Rasool Allah ﷺ told them to do what?
He said: Go and make Zikr(زكر).
Subhaan Allah(سُبْحَان الله), Alhamdulillah(ألحمدلله), Allah o Akbar(الله أكبر).
What happened is, the word got out to the wealthy, so they started doing the same thing.
So the poor came to Rasool Allah ﷺ and said,
the secret that he gave us is now exposed, and the wealthy know about it.
Rasool Allah ﷺ said:
ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ
This is a blessing from Allah that Allah gives, whomever He wants.
I mean, it is something that Allah has already given them.
So why not take advantage of what Allahعَزَّوَجَلْ has already given to you.
Now, I hope that I wouldn't be misunderstood here.
Yani(يعني) Still, a west Muslim needs to be prepared and ready.
But the thing is sometimes we want to do something.
And just because we're attached to it emotionally, we don't look at the capabilities and skills,
whether there are there or not.
And especially when it comes to the area of Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله),
these are difficulties that cannot be spoken out.
These are difficulties that only could be understood when experienced.
I mean, now when a person looks at it and they think about it intellectually, you know, it seems very easy,
but you could be put in a situation that when your heart starts to pound and you feel it in your throat,
and your eyes become dizzy and your body starts to sweat.
Your mind can't really think clearly, the whole mind is clouded.
So all of the ideas that you have and the Eeman(ايمان) that you have is under pressure at that moment.
So a person could take a decision that they wouldn't naturally take when they are in a very relaxed environment like this.
And this is something that happened with Sahabah رضي الله عنهم. Allahعَزَّوَجَلْ says:
إِذ جاءوكُم مِن فَوقِكُم وَمِن أَسفَلَ مِنكُم وَإِذ زاغَتِ الأَبصارُ وَبَلَغَتِ القُلوبُ الحَناجِرَ وَتَظُنّونَ بِاللَّهِ الظُّنونا۞
They attack you from the top, from the bottom and your hearts were in your throats.
The hearts were pounding so bad that they could feel it in their throat, and the eyes were all over the place.
وَتَظُنّونَ بِاللَّهِ الظُّنونا
And you started having doubts about Allahعَزَّوَجَلْ.
هُنالِكَ ابتُلِيَ المُؤمِنونَ وَزُلزِلوا زِلزالًا شَديدًا۞
That's when Allah tested the believers and they were shaken.
So it's a very difficult thing so why would one want to forsake all of this Ajr(أجْر), were the doors of opportunity are open,
and maybe put themselves in a situation that they wouldn't be able to handle.
When you could receive the Ajr(أجْر) of Ghazoo(غزؤ) Fee-Sabeel-Lillah(فِي سَبيل الله عزَّوَجل), from the comfort of your home,
the opportunity is there.
Now if Jihad(جهاد) is farz Ain(فرض عين), it becomes farz Ain(فرض عين) with Al-Badn(ألبدن) and Al-Maal(ألمال).
But there are some obstacles and difficulties placed on the way so sometimes it becomes impossible
or very difficult to make Jihad(جهاد) Bil-Badn(بألبدن).
But the Area of Jihad Bil Maal(جهادبالمال) is much easier, and is wide open and needs to be taken advantage of.
If Allahعَزَّوَجَلْ has opened for you this opportunity of having the Ajr(أجْر) of that Man who's climbing up the mountain,
under fire, and you're sitting in the comfort of your house.
I mean, only an insane person would give up such an opportunity,
because that man cannot dream of competing with you and Jihad Bil Maal(جهادبالمال), they cannot.
That's the best that they could do.
But you could now practice Jihad Bil Maal(جهادبالمال),
and then eventually in the future, Allah will open up for you a way to make Jihad(جهاد) Bil-Badn(بألبدن).
So you would have combined both.
Now, why wait until all doors are closed, and then you would end up moving, maybe broke with Jihad(جهاد) Bil-Badn(بألبدن).
Right!
And, you would have missed out on so many opportunities to make Jihad Bil Maal(جهادبالمال).
So the door of opportunities open the gates are wide open, one should not waste that opportunity.
Now if we're going to go with the ruling of the Fuqahaa(فقهاء) that Jihad(جهاد) is mandatory once a year,
then one would say that at least, I'm going to finance the family of Mujahid(مُجَاهِد) for an entire year,
and you could do that promise Allahعَزَّوَجَلْ that you're going to do specific things
you're going to sponsor specific causes, and go ahead with it.
And there's so much that could be done
and Subhaan Allah(سُبْحَان الله) as Muslims we are still tribal oriented and family oriented, especially in the eastern culture.
Take advantage of the family and friend connections.
Take advantage of that.
You can network and you can take advantage of the family, relatives because Alhamdulillah(ألحمدلله).
Yani(يعني) still, our families, even if they would not agree with what we believe,
it wouldn't go as far as betraying a family member.
Yani(يعني) Rasool Allah ﷺ when he went to make the agreement of Al-Hijrah(ألهجرة) with Ansaar(ألأنْصَار).
Who was he accompanying with.?
He was accompanying with his uncle Al-Abbas(العباس), who wasn't a Muslim,
but the family links are still there and his uncle would side with him even though he disagreed with that what Rasool Allah ﷺ was doing.
And this still remains pretty much the norm, among our family especially in more tribalistic societies,
that the links are there and they can be developed and taken advantage of.
وضال على خير الكفاعلة
The one who guides towards good will receive a copy of that Ajr(أجْر).
ومن سن فيي الإسلام سنة حسنة كان له أجرها وأجر من عمل بها من بعده
If you start to good Sunnah(سنة) in Islam
Allahعَزَّوَجَلْ will give you the Ajr(أجْر) of that Sunnah(سنة) and Ajr(أجْر) of everyone who acts upon it.
Back to the issue of Hijrah(هجرة).
Let's be practical!
What are you going to tell the people in the Muslims in the West to leave, just pack up and leave.
Are they going to do that?
Let's assume that we're going to tell everybody that's Haram(حرام) to stay here we have to pack up and leave.
And if Rasool Allah ﷺ made Hijrah(هجرة) from Makkah to Madina mandatory
and there were still some Muslims who didn't move from Makkah.
Do you expect that by telling Muslims in the West to make Hijrah(هجرة), they're gonna make Hijrah(هجرة).
So you cannot control the wind, you cannot control the waves, but you can control your sail.
So rather than telling the Muslims that is Farz Ain(فرض عين) on you to fight Jihad(جهاد).
Now you have to move out and then they're gonna ask you, go where?
And there's really nowhere to tell them, to go past the bucket around.
Take advantage of what you can.
Some things, it's gonna be impossible for you to change.
Muslims love it in the West, and they were very reluctant to move out.
So asking them to leave is impractical.
But take advantage of the Muslims financial situation in the west, to support the cause of Allahعَزَّوَجَلْ.
And then what happens is, if Allahعَزَّوَجَلْ sees good in the hearts of these people,
who supported His cause Allahعَزَّوَجَلْ will find a way out for them.
A very serious concern that brothers have is the issue of Ri'ya(رياء),
when you read the Hadith(حديث) of Rasool Allah ﷺ.
That the first to be thrown in Hellfire is the Shaheed(شَهِيد)
that strikes fear in the hearts of many and it would make them hesitate,
going out, because they would fear that they're not doing it for the right reasons,
and sometimes Shaytan(شَيْطَانْ) can use it to put fear in the heart,
he tells you you're not really ready to die now because if you die you're not doing it for the sake of Allah.
However, with the Jihad Bil Mal(جهادبالمال), the issue was much more clear and it's much more easier to have sincerity in it,
because there's no fame and there's no bravado and there's no… Shaytan(شَيْطَانْ) cannot play these games with you.
Jihad Bil Mal(جهادبالمال) is something that can be done privately nobody knows about it.
And this is how a person can develop a sincerity for the real thing.
By continuously giving up that money and doing it in a sincere way privately,
this would develop in the heart the sincerity for the cause so that you would go in with more confidence when the real thing starts.
Plus, Allahعَزَّوَجَلْ will give you Toufeeq(توفيق), because of the way you started out.
The punishment of withholding wealth from being spent in the path of Allah.
Allahعَزَّوَجَلْ says:
وَأَنفِقوا في سَبيلِ اللَّهِ وَلا تُلقوا بِأَيديكُم إِلَى التَّهلُكَةِ
وَأَحسِنوا إِنَّ اللَّهَ يُحِبُّ المُحسِنينَ۞
And spend in the way of Allah.
And do not throw yourselves with your own hands into destruction, and do good.
Indeed, Allah loves the doers of good.
وَأَنفِقوا في سَبيلِ اللَّهِ وَلا تُلقوا بِأَيديكُم إِلَى التَّهلُكَةِ وَأَحسِنوا إِنَّ اللَّهَ يُحِبُّ المُحسِنينَ۞
Huzaifa(حذيفه) said: The meaning of this Ayah(آية) is that when people do not spend their wealth in the path of Allah,
they are throwing themselves into destruction.
And this is in Bukhari(بخاريْ).
Ibn Abi Hatim(إبن أبي حاتم) in his Tafseer(تفسير),
he says that this is the opinion of Ibn Abbas(إبن عباس), Iqrimah(عكرمة), Al-Hasan(ألحسن), Mujahid(مُجَاهِد), Ataa(عطاء),
Saeed Ibn Jubair(سعيد إبن جبير), Salih Ad-Dahaat(صالح ألضاحات), As-Suddi(ألسدي), Qatil Ibn Hayyan(قاتل إبن حيَّان),
Qatadah(قتادة) and others.
So it's pretty much the accepted opinion that Tahluka(تهلكة) throwing yourself into destruction means not spending in the path of Allahعَزَّوَجَلْ.
Al-Qurtubi(قرطبي) states in his Tafseer(تفسير) that Hudhaifah(حذيفه), Ibn Abbas(إبن عباس), Ataa(عطاء), Iqrimah(عكرمة), Mujahid(مُجَاهِد) and others say
that you shouldn't refrain from spending in the cause of Allah for fear of poverty.
This is also the opinion of Bukhari(بخاريْ), and he didn't mention any other opinions.
Allah says:
يا أَيُّهَا الَّذينَ آمَنوا إِنَّ كَثيرًا مِنَ الأَحبارِ وَالرُّهبانِ لَيَأكُلونَ أَموالَ النّاسِ بِالباطِلِ
لَيَأكُلونَ أَموالَ النّاسِ بِالباطِلِ وَيَصُدّونَ عَن سَبيلِ اللَّهِ ۗ
وَالَّذينَ يَكنِزونَ الذَّهَبَ وَالفِضَّةَ وَلا يُنفِقونَها في سَبيلِ اللَّهِ
وَلا يُنفِقونَها في سَبيلِ اللَّهِ فَبَشِّرهُم بِعَذابٍ أَليمٍ۞
يَومَ يُحمىٰ عَلَيها في نارِ جَهَنَّمَ فَتُكوىٰ بِها جِباهُهُم وَجُنوبُهُم وَظُهورُهُم ۖ
هٰذا ما كَنَزتُم لِأَنفُسِكُم فَذوقوا ما كُنتُم تَكنِزونَ۞
And those who hoard gold and silver, and spend it not in the way of Allah,
give them tidings of a painful punishment.
The day when it will be heated in the fire of hell and seared there with will be their foreheads, and flanks and backs.
That is what you hoarded for yourself, and taste what you used to hoard.
It's in At-Toba(التوبة) Verse 34, 35.
Allahعَزَّوَجَلْ says:
وَما لَكُم أَلّا تُنفِقوا في سَبيلِ اللَّهِ وَلِلَّهِ ميراثُ السَّماواتِ وَالأَرضِ ۚ
لا يَستَوي مِنكُم مَن أَنفَقَ مِن قَبلِ الفَتحِ وَقاتَلَ ۚ
أُولٰئِكَ أَعظَمُ دَرَجَةً مِنَ الَّذينَ أَنفَقوا مِن بَعدُ وَقاتَلوا ۚ
وَكُلًّا وَعَدَ اللَّهُ الحُسنىٰ ۚ
وَاللَّهُ بِما تَعمَلونَ خَبيرٌ۞
And why do you not spend in the cause of Allah, while to Allah belongs the heritage of the heavens on Earth.
Al-Hadid(ألحديد) verse 10.
Aslam Abi Amran(أسلم أبي عمران) said:
We were in a army heading from Madina towards Constantinople,
the head of the army was Abdul Rahman Ibn Khalid Ibn Walid(عبدالرحمن إبن خالد إبن وليد),
Romans had their backs facing the gates of the city.
So a man from among us, rushed alone, towards the enemy.
Some people said there is no god but Allah, he is throwing himself into destruction.
So here you have the two armies did not fight yet.
So the rank does not mix, and you have this Muslim soldier, he just shoots out straight and attacks the Roman.
So some soldiers who saw that they said:
تُلقوا بِأَيديه إِلَى التَّهلُكَةِ
He is throwing himself into destruction and they quoting this Ayah(آية).
Abu Ayub Al-Ansari(أبوأيوب ألأنصاري) who heard that, he said, this verse was revealed, speaking about us the Ansaar(أنصار).
When Allah gave His Messenger victory and Islam prevailed.
We said: Let's go back to our businesses and take care of it.
The Ansaar(أنصار) made an agreement with Rasool Allah ﷺ, to give him victory,
and in exchange they will be given Jannah(جنة).
Allahعَزَّوَجَلْ gave Muhammad(محمد) victory when he opened Makkah,
so Khalas(خلاص), Ansaar(أنصار) said:
We'll go back to our farms now,
take care of our businesses, Allah has given Muhammadﷺ victory, he opens his hometown,
it's over with our businesses suffered, our farms were not taking care of.
It's about time for us to go and take care of business.
And that's when Allahعَزَّوَجَلْ revealed this Ayah(آية),
وَلا تُلقوا بِأَيديكُم إِلَى التَّهلُكَةِ
That you are throwing yourselves into destruction, you're not spending in the path of Allah.
So, withholding the Nafaqa(نفقة), from the Path of Allah, destroying themselves into destruction.
Abu Ayub(أبوأيوب) says:
So throwing ourselves into destruction, meant going back to our farms and businesses and leaving Jihad(جهاد).
Abu Amran(أبوعمران) said:
Abu Ayub(أبوأيوب) remained in Jihad(جهاد) until he was buried in Constantinople.
This is in Abu Daud(أبوداؤد), At-Tirmidhi(ألتِّرمِذِيْ) and Al-Hakim(ألحاكم).
Al-Qasim Bin Makhrama(ألقاسم بن مخرمة), one of Tabieen(تابعين) and he said:
Destruction is withholding, spending in the cause of Allah, but if a man alone attacks 10,000 strong of the enemy that is fine.
And Allah knows best.
And this is in Sunan Al-Kubra(سنن ألكبرى), in At-Tabari(ألطبري) in his Tafseer(تفسير).
The author says Shaytan(شَيْطَانْ) may tell you that since you might die, Why not leave your wealth behind for your family!
This thought is only accepted by one was little trust on Allah.
It shows the existence of doubts in Allah's ability to provide,
because if you believe that you are nothing but the middleman between Allah and your family,
and that's in realities is not you who is providing for them, then you would not worry for your family after you die.
Abu Dhar(ابوزر) said that the Messenger of Allah saw me entering, and they were sitting under the Shade of Al-Ka'aba(اَلْكَعْبَه).
When he saw me, he said, In the name of the Lord of Al-Ka'aba(اَلْكَعْبَه), they are the great losers.
I couldn't help but go to him and ask, who they were, he said:
The wealthy, except for those who spend it like this and he waved his hand, left right behind.
And then he said: And few are they.
This is in Muslim(ألمسلم) and Bukhari(بخاريْ).
Next session section, the virtues of providing for the fighters in Allah’s path, and taking care of their families.
Abu Saeed Al-Khudri(أبوسعيد ألخدري) said that the messenger of Allah sent an army to Banu Lahyan(بنولحيان).
He said: From every two men one goes out.
Then he told the one staying behind.
Whoever of you takes care of his brother's family, until he comes back would receive half the reward of those who went out.
Now the next Hadith(حديث) is in Bukhari(بخاريْ) and Muslim(ألمسلم).
Whoever provides for a fighter in the cause of Allah has actually fought,
and whoever takes care of the family of a fighter has actually fought.
How do you combine between the two Hadith(حديث).
One Hadith(حديث), it says if you support the fighter, you have fought,
the other Hadith(حديث) says you receive half the Ajr(أجْر),
How do you combined between the two?
The second Hadith(حديث) apparently means that you receive the same Ajr(أجْر).
من جهز غازي فقد غزة
The one who supports a fighter has fought,
the Hadith(حديث) before says, if you support the fighter, he will get half the Ajr(أجْر) and you get half.
So, what does that mean.?
Well the answer is not definitive anyway but it's an opinion of one of the scholars,
that if a person supports a fighter the Ajr(أجْر) is split between two,
so they receive the same Ajr(أجْر).
However, if a person goes out and they support themselves, they will be receiving double the Ajr(أجْر), so it's clear.
So, there's a difference between somebody who goes out and finances himself,
and somebody who was financed by other.
If a person is financed by others they receive half the Ajr(أجْر) the other half goes to the one, who finances.
But if a person goes out and they finance themselves.
It is double the Ajr(أجْر).
So the Hadith(حديث),
من جهز غازي فقد غزة
Means you receive the Ajr(أجْر) of somebody, who went out but didn't finance themselves.
So the Ajr(أجْر) is split between two.
Ibn Masood(إبن مسعود) said:
For me to equip a fighter with a whip is better to me than making Hajj(حَجْ).
This is narrated by Ibn Mubarak(إبن مبارك) and Ibn Abi Shaibah(إبن أبي شعيبة).
Odae Bin Hatim(عدئ بن حاتم) asked, the Messenger of Allah, about the best Sadaqah(صدقة), the Messenger of Allah said:
Serving your companions in the path of Allah, he said and then what?
The messenger of Allah said: Building a structure that would provide them with Shade.
He said: And then what the messenger of Allah said:
A saddle for a horse in the path of Allah,
and this Sunan Saeed Ibn Mansoor(سنن سعيد بن منصور).
Amir Bin Qais(عامر بن قيس), he is one of the Tabieen(تابعين), he used to participate in Jihad(جهاد) against the Romans.
He had the mule, which he would share with a Al-Muhajireen(المهاجرين).
When he was about to join an army, he would go around, glancing at the faces of people and studying them.
If he sees a group of men who would suit him.
He would walk up to them and say, I would like to join you but I have three conditions.
So now this is one of the Tabieen(تابعين), who was going out in an army.
He wants to make sure that he has the right company with him,
you know the Army is large,
but there's going to be an exclusive group that you're going to be with, most of the time, in the same tent,
it's your small group that you cling to, so he want to make sure that he is with the right people,
you know, when the rain start, raining as they say, you want to make sure that you have good brothers on your sides.
Just like Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف) in the battle of Badr(بدر), he said:
When I was in the rank, two young boys came next to me.
And I wished that Allah would send me somebody older to give me strength in the battle,
you know, he have these two kids next to him, it doesn't feel right.
So Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف) wasn't really happy that these are the two, who are flanking him in the rank.
And while he was asking for something better.
The one on his right, poked him and said:
O uncle! Tell me, where is Abu Jahal(ابوجَهَل)?
Abdur Rahman(عبدالرحمن) said: What do you want about Abu Jahal(ابوجَهَل)?
Yani(يعني) who are you?
He said: What do you want from Abu Jahal(ابوجَهَل)?
He said: I heard and these were Ansaar(أنصار). He said: I heard that Abu Jahal(ابوجَهَل), was the worst enemy of Rasool Ullah,
so I don't want my body to leave his, until one of us kills the other.
So I told him,
and he said: Abdur Rahman(عبدالرحمن) said: And then the one on my left, poked me, and he said: O uncle, where's Abu Jahal(ابوجَهَل).?
So I told them: Do you see that man?
And Abdur Rahman(عبدالرحمن) says that he was like, you could know him because of the people surrounding him, very crowded.
He said: Do you see that man over there?
That's Abu Jahal(ابوجَهَل).
So Abdur Rahman(عبدالرحمن) said: They shot off like Falcons from both sides, and attacked Abu Jahal(ابوجَهَل),
so you know don't estimate the person by the size or by the looks, you never know what hidden insight, Subhaan Allah(سُبْحَان الله).
Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف) was asking for something better, he did not know,
that he was flanked by the two men who will actually kill Abu Jahal(ابوجَهَل).
They're the ones, who disabled him, but then it was Abdullah Bin Masood(عبدالله بن مسعود) who finished him of.
So what were the conditions that Amir Bin Qais(عامر بن قيس) make on his group?
Look at these conditions, three conditions.
He said, that I become your servant and I don't want anybody competing with me.
My condition is that you allow me to be the servant and nobody else competes with me in serving.
Number two, I become the one who calls the Adhan(آذَان) among you and I don't want anybody to compete with me in that.
Number three, I cover your expenses according to my ability.
If they agree, he would join them.
If they ever compete with them he would depart them and move on to find another group.
So he was quite serious about it.
And this is in Ibn Ul-Mubarak(إبن المبارك).
Ibn Nuhas(إبن نُحاس) says:
The early Muslims, if they would go out in armies they would strive to serve others and to make their company happy,
they would prefer others to themselves, they will do all of that for the sake of Allah and to gain His pleasure.
The issue of service, especially among the Mujahideen(مجاهدين), is an extremely important psychological thing for the group,
because it gives a whole different flavor to the entire environment,
and it closes the door on Shaytan(شَيْطَانْ) because Allahعَزَّوَجَلْ says:
وقل لعبادي يقولوا التي هي أحسن إن الشيطان ينزغ بينهم
Tell My servants to speak good words because Shaytan(شَيْطَانْ) wants to cause you disunity among them.
And what happens is, in that environment Shaytan(شَيْطَانْ) tries to take advantage of the difficulty of the environment
because see when everything is getting on your nerves, you tend to be a bit intolerant,
and hot tempered, and that happens in travel.
It happens when you change your diet.
It happens when the climate changes.
So, all of this gets to you, and you lose your temper.
And that's why when Umar Ibn Al-Khattab(عمرابن الخطاب) heard somebody praising another Muslim.
He said: Did you do business with him?
He said: No!
He said: Did you travel with him?
He said: No!
He said: Then how can you make a judgment on that person?
So, there are some issues that bring the truth out of a person.
Because we put up sometimes some public manners.
Right!
But if you want to dig deep into this real person.
You have to put them through a test, Fitnah(فِتْنَه).
So, in the environment of Jihad(جهاد) because of all of these restraints and difficulties,
the issue of service becomes very important because it is, what develops the love among the group,
you know when your brother, who could be older than you more experienced than you, wealthier than you,
he comes and he serves you and he helps you out and he brings you the food,
that is something that you would never forget, and this is what develops the love among the brothers,
so the issue of Khidma(خدمة), the issue of service is an extremely important area.
And Subhaan Allah(سُبْحَان الله) when it comes to Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله), there must be love among the group
because you live and die with these people, that Muhabbah(محبة) has to be there.
It's not good to die when you have some bad feelings against the person, next to you.
Tayeb(طيِّب), Next chapter is chapter four, the virtues of Ribat(رباط).
And the virtues of the one, who dies in Ribat(رباط).
We talked about the definition of Ribat(رباط).
Did we talk about Ribat(رباط)?
We did, I think. So the meaning is clear,
Allah says:
فَإِذَا انسَلَخَ الأَشهُرُ الحُرُمُ فَاقتُلُوا المُشرِكينَ حَيثُ وَجَدتُموهُم
وَخُذوهُم وَاحصُروهُم وَاقعُدوا لَهُم كُلَّ مَرصَدٍ ۚ
فَإِن تابوا وَأَقامُوا الصَّلاةَ وَآتَوُا الزَّكاةَ فَخَلّوا سَبيلَهُم ۚ
إِنَّ اللَّهَ غَفورٌ رَحيمٌ۞
Then kill the ones who are associated with Allah, other gods, wherever you find them,
and capture them, and the besiege them and sit and wait for them at every place of ambush,
And this is Surah At-Toba(سورةالتوبة) verse 5.
وَاقعُدوا لَهُم كُلَّ مَرصَدٍ
Ibn Kathir(اِبْنِ كَثِيْر), he says that, this Ayah(آية) means that you not only target the Kuffar(كفار).
But you wait for them, and you ambush them, and you try to get to them.
And this is Ribat(رباط) Fee-Sabeel-Lillah(فِي سَبيل الله).
So it's not just you fight them when you see them, you go after them
and Allah says,
وَاقعُدوا لَهُم كُلَّ مَرصَدٍ
Ambush, and that need Sabr(صبر), and that's Ribat(رباط) Fee-Sabeel-Lillah(فِي سَبيل الله), and Allahعَزَّوَجَلْ says:
يا أَيُّهَا الَّذينَ آمَنُوا اصبِروا وَصابِروا وَرابِطوا
وَاتَّقُوا اللَّهَ لَعَلَّكُم تُفلِحونَ۞
O you have believed, persevere and endure and remain stationed.
And fear Allah that you may be successful and this is Al-Imran(ألعمران) verse 200 .
يا أَيُّهَا الَّذينَ آمَنُوا اصبِروا وَصابِروا وَرابِطوا وَاتَّقُوا اللَّهَ لَعَلَّكُم تُفلِحونَ۞
This is the last Ayah(آية) in Surat Al-Imran(سورة ألعمران).
The Ayah(آية) starts by calling the believers to have Sabr(صبر), patience.
Now what if your enemies also patient.
What do you do then?
You could be patient and then your enemy is patient.
And that's why it says:
وَصابِروا
Saabiroo(صابرو) is Seegha Al-Mufaila(صيغة ألمفاعلة)
which is something that happens between two sides.
Sabr(صبر) is something that you do on your own. That doesn't really relate to anybody else.
But Mufa'ala(مفاعلة) is something that is between two sides.
Saabiroo(صابرو) means and this is what the Mufasireen(مفسرين) and early scholars say,
it means that you outdo the enemy in his patience.
So you could be patient, the enemy could be patient, but you need to have Musabira(مصابرة), so you outdo them in your patience.
So you're competing with them, and who can endure more.
And this is a very important concept in war, who would break first.
Khalid Ibn Walid(خالد ابن وليد) in Gazwat Ul Yarmook(غزوة اليرموك), what he did.!
The Muslims were a little over I think 30,000, while the enemy was 200,000, plus.
Khalid Ibn Walid(خالد ابن وليد) wanted to lay siege to this army.
Now, how could 30,000 besiege 200,000.?
So what Khalid Ibn Walid(خالد ابن وليد) did!
And he had, Yani(يعني) his flanks, do that for him, primarily, Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص),
He said:
Surround them and have their backs,
see because,
Subhaan Allah(سُبْحَان الله), what the Romans did,
and this shows you how sometimes you try to protect yourself from something and your protection ends up being your demise.
The Romans had already had.
They already had experience with fighting the Muslims.
And what happened was they would always run away.
The soldiers didn't have the will to fight, so they would run away.
So what the Romans did?
Heracul(هراقل) actually, Heracules?
He ordered his brother who was the leader of the army to place the army in a place where there is no way they can run away.
And the only option is to fight.
So what Theodore did was, he chose the valley of Yarmook(يرموك).
This is the cliff to be towards their back, so they had a cliff towards their back
and they tied the soldiers in chains so every 10 soldiers are tied together in chains.
When Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) saw that even before the battle, he said:
أبشِرو فقيما يعتي بمحصورٌ بخير
Rejoice because rarely does a person who corners himself, ever come up with any good,
they tie themselves up in chains and they have their backs towards the cliff.
So what Khalid Ibn Walid(خالد ابن وليد) said is, just surround them from three sides and let the cliff behind.
So that's what the Muslims did.
But in order to be able to cluster them together and besiege them,
because the army was huge and the Muslims are only 30,000.
Khalid Ibn Walid(خالد ابن وليد) had to keep on cracking the army, again and again with the Al-Qarr Wal Farr(ألكرَّوالفرَّ).
Yani(يعني) you strike and you retreat, you strike and you retreat.
And one of those strikes Khalid Ibn Walid(خالد ابن وليد), and about Allah O Alam(ألله أعلم), a few 100 horsemen with him.
It was the horsemen who do the brunt of this Al-Qarr Wal Farr(ألكرَّوالفرَّ).
They hit the army, so strong, and in that strike about 4000 died.
Khalid Ibn Walid(خالد ابن وليد) said:
When they, when they came out, he said:
We have pushed them to the limits, if you hit them again they're gonna break.
He said: And Allah O Alam(ألله أعلم), how Khalid Ibn Walid(خالد ابن وليد) knew that
maybe he looked in their eyes or their actions, but he said we have hit them to the limit.
If you hit them again they're gonna break.
And Subhaan Allah(سُبْحَان الله), that was the case.
So what he did is he was able to surround them.
And then he told part of his army to drive a wedge between the infantry, and the cavalry,
to drive a wedge between them and separate the two,
because the infantry depends on the cavalry for cover.
They drove a wedge between the two.
And then Khalid Ibn Walid(خالد ابن وليد) said, to Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص), who was surrounding the cavalry,
he said: Open for them and exit gate, open for them an exit.
Khalid Ibn Walid(خالد ابن وليد) knew that if you open it up, they're gonna run out.
So the exit was opened, the cavalry ran out, and that is one Khalid Ibn Walid(خالد ابن وليد) just besieged the infantry.
And what they did is they just push them from that cliff.
They say that about 80,000 fell and died.
Because what happens is they said:
If you would kill one or two soldiers from the 10 and push them, they will drag all of the rest with them.
So it was a disaster for the Romans Theodore was killed.
About half of the Roman army was wiped out.
And it was one of the greatest victories for the Muslims, Ghazwa Tul-Yarmook(غزوة اليرموك).
So this is the reason why I brought this up is the issue of Masabara(مصابرة).
Khalid Ibn Walid(خالد ابن وليد) said:
We have pushed them to the limit, strike them again, and they're going to crack.
The story of Antara Bin Shaddad(أنتراع بن شداد), Antara(أنتراع) is a legendary figure in non Islamic Arabia, it was before Islam
and Antara(أنتراع) was like Robin Hood in the English literature.
He is undefeated warrior.
So a man came to Antara(أنتراع).
This was a powerful man, he came, he came to Antara(أنتراع), he said:
How come you always win against your opponents.
What's the secret?
Antara(أنتراع) said:
Stick your finger in my mouth and I'll stick my finger in yours, and let's both bite.
So every one of them is biting on the finger of the other,
and then they're just squeezing cracking the bone.
So this guy, he screamed.
Antara(أنتراع) said that's why I win against my opponents.
He said: What do you mean?
He said: If you would have just waited for one more moment, I would have screamed, myself.
And that's how come I win, it is because I am willing to wait for that additional moment,
I'm willing to endure, one more moment.
So that's what it is, it is Musabra(مصابرة), you just wait, push it a little bit further,
and Allahعَزَّوَجَلْ will give you the Nasr(نصر).
ورابطو
Remains stationed.
Al Hasan(ألحسن) said:
The meaning of persevere and endure in the verse is that the Muslims were commanded to outdo the non believers
in endurance and steadfastness until the non believers, end up giving up their religion.
Ibn Jarir(إبن جرير), he says:
Muhammad Ibn Ka'ab Al-Quradhi(محمد إبن كعب ألقرظي) used to say about this verse.
Be stationed in the Cause of Allah, until the nonbeliever leaves his religion for yours.
So the Musabra(مصابرة) here according to Muhammad Ibn Ka'ab Al-Quradhi(محمد إبن كعب ألقرظي)
is that you keep on putting pressure until this man gives up his religion and says, Alright, fine, I'll take yours.
And that is Subhaan Allah(سُبْحَان الله) exactly what happened between Rasool Allah ﷺ and Quraish(قُرَيْشْ).
Quraish(قُرَيْشْ) were putting up a fight, Badr(بدر), Uhud(أحَد), Khandaq(خندق), Al-Hudaybiyah(ألحديبية).
In the end what happened!
Started hearing statements like, what have these gods done for us, or like another statement,
هذه قط سيوف قبح الله ما أغنيت عنى شيئَا
These swords are useless they haven't done us any good.
So they were giving up, they were losing hope in their gods.
Abu Sufiyan(أبوسُفيان), he said, these gods are worthless.
So they gave up their pagan worshipping, and they came into the fold of Islam.
How come?
Because of the Murabadha(مرابضى) and Musabra(مصابرة).
Messenger of Allah said: Being stationed for a day in the cause of Allah is better than the world and everything on it.
This is in Bukhari(بخاريْ).
Salman Farsi(سلمان فارسي) said, the Messenger of Allah said:
Being stationed in the path of Allah for a day is greater than fasting the days of a month, and praying its nights
and if he dies the rewards of the deeds he used to do would continue, and his provisions would continue.
He would be spared the trial of the angels of the grave.
That's in Muslim(ألمسلم).
The next Hadith(حديث) is an Al-Hakim(ألحاكم) and Abu Daud(أبوداؤد).
Every dead person would have his deeds, sealed,
except the ones stationed in the path of Allah, before they would have their deeds grow until the day of judgment,
and they would be spared the tribulation of the angels of the grave.
Al-Qurtubi(ألقرطبي) states:
This means that Ribat(رباط) provides the greatest rewards of all after death,
the Messenger of Allah says,
If the son of Adam(آدم) dies his deeds will terminate, except for a charity that he leaves behind,
knowledge that benefits, or a righteous son, that would pray for him.
Alright!
Now Al-Qurtubi(ألقرطبي) says that the Ajr(أجْر) of Ribat(رباط) is greater.
How come?
You know the Hadith(حديث) of three will have their deeds carry on after them.
But the Hadith(حديث) of Ribat(رباط), let me read to you Hadith(حديث) of Ribat(رباط) again so you can compare.
The Hadith(حديث) of Ribat(رباط) is every dead person would have his deeds sealed, except the one stationed and the path of Allah,
for they would have their deeds grow until the day of judgment.
The other Hadith(حديث):
If the son of Adam(آدم) dies, his deeds would terminate except for a charity that he leaves behind, knowledge that benefits
our righteous son that would pray for him.
How come Al-Qurtubi(ألقرطبي) considers Ribat(رباط) to be greater than these three.?
What is that?
That's not the reason, he mentions. No!
He hasn't mentioned that.
Charity, knowledge, and a righteous son would all end one day,
a son that you left behind is gonna die,
money that you leave behind is gonna run out,
and knowledge that you teach will be dispersed and might not be carried until the day of judgment.
But Ribat(رباط)!!!
The Hadith(حديث) says what you were doing, will carry on until the day of judgment, it is not gonna stop.
He says: It would end when the charity runs out.
When the knowledge is left, because we know the Hadith(حديث), that the time will come when knowledge will be left.
And when his son dies, but the rewards of the one stationed in the path of Allah continue until the Day of Judgment.
That is because all good deeds, cannot be practiced except when safety from the enemy is provided,
and that is done by the Mujahideen(مجاهدين) who are stationed, and guarding the Ummah(امة).
And definitely Al-Qurtubi(ألقرطبي) knows very well, what Ribat(رباط) entails,
because he's a scholar of Al-Andalus(ألأندلس) he's from Qurtaba(قرطبة).
Uthman(عثمان) stood on the pulpit and said:
I heard from the Messenger of Allah, a Hadith(حديث) that I didn't tell you about previously,
because I feared you would all leave from Madina.
I fear that you're gonna leave me alone.
I heard him say being stationed in the path of Allah for a day is better than 1000 days, anywhere else.
So let everyone choose what they like,
this is in Musanaf Ibn Abi Shaibah(مصنف إبن أبي شعيبة), At-Tirmidhi(ألتِّرمِذِيْ) and in An-Nasai(ألنسائ).
One day in Ribat(رباط) is like better than 1000 days, anywhere else, including Makkah and Madina.
Uthman(عثمان) said: I didn't tell you because I didn't want you to leave me.
Then he had to tell him because he didn't want to consume knowledge.
Ibn Nuhas(إبن نُحاس) says:
The Hadith(حديث) of Uthman(عثمان) is clear evidence of being stationed in the path of Allah for a day in the land of war
is better than spending 1000 days in any other place including Makkah, Madina and Jerusalem.
That is why Uthman(عثمان) didn't tell them the Hadith(حديث) before.
It was because, he was worried that they would all leave him.
The Sahabah(صحابه) and Tabieen(تابعين), whose numbers only Allah can count, who left Makkah and Madina
and headed to the coasts of a Ash-Sham(ألشَّام) being stationed there until they died as a Shaheed(شَهِيد), or died a natural death.
Al-Haris Ibn Hishaam(ألحارث بن حشام), the brother of Abu Jahal(ابوجَهَل) was leaving Makkah to Jihad(جهاد),
so the people of Makkah warned him, multitudes of people followed him out of Makkah, until he reached to Al-Bat'ha(ألبطحا),
the peoples around him cried.
When he saw that he himself cried and then said:
O people, I am not leaving you because you are not dear to me, nor am I leaving this town because I prefer some other place.
But this affair, started in Islam and some men went out, they were not among the most noble of us.
We then woke up, but in the name of Allah if the mountains of Makkah turned into gold,
and we spend it in the cause of Allah, we won't catch up with one day of their days.
Now if they are ahead of us in this world, we are going to try to catch them up in the hereafter.
I'm traveling to Allah.
He went to Ash-Sham(ألشَّام) and he died as a Shaheed(شَهِيد) in the Battle of Yarmook(يرموك).
He is saying that the early Muslims, received the greatest reward and there's nothing that we can do to catch up with them,
but we're gonna try to catch up with them using the fastest means and those fastest means were
Ribat(رباط) and Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
So this is how, you can make up for a life that you have wasted.
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) said:
It is the consensus of all the scholars that for a man to spend time stationed in the path of Allah
is better than staying in Makkah and Madina or Jerusalem.
Ibn Mundhar(أبن ألمنذر) conveyed that that Imam Ahmad(اِمَامْ اَحْمَدْ) was asked:
Which is more beloved to you, staying in Makkah, or being stationed in the path of Allah?
He said: Being stationed is more beloved to me.
Imam Ahmad(اِمَامْ اَحْمَدْ) also said:
Nothing is equivalent in our view to fighting and stationing in the path of Allah.
A man asked Imam Malik(إمام مالك), Which do you prefer for me to stay in Madina or Alexandria.?
He said: Stay in Alexandria, because it was a land of Ribat(رباط) at that time.
Also the prayer of Ribat(رباط) is multiplied, so it's fasting remembrance of Allah, Recitation of Qur'an
and spending the wealth in the sake of Allah,
In Sha Allah(إن شاءالله) we will carry on.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ