Abdullah Hakim Quick – Minarets And Thrones #03 Fusion Of Scholars And Leaders
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Islam, through it, he is among the truthful
ones, Siddiqeen.
So this is a high level, there is
Nabiyeen, and Siddiqeen, and Shuhada, and Saliheen.
So the Qur'an ranks higher stages.
And after the Prophets, the Siddiqeen, these are
the truthful ones, like Abu Bakr Siddiq.
The Prophet ﷺ, as we have learned, has
already said, the scholars are the inheritance of
the Prophets.
Inna al-'ulamā waratat al-anbiyā.
And then he said, they do not leave
behind dīnās and dirhams, but only knowledge.
But another tradition, he said, inna al-'ulamā ḥulafā
al-anbiyā.
That the scholars are the successors, the khalīfahs,
of the Prophets.
And so they are in a really serious
position.
But with that positive aspect of knowledge, there
is also responsibility.
And Allah ﷻ, in speaking about people who
have knowledge of the revelation, in Surah al
-Baqarah, verse 159, has told us, inna ladhīna
yaktumūna mā anzalnā min al-bayyināti wa-l
-hudā min bā'di mā bayyannāhu lin-nāsi fi
-l-kitābū lā'ikā yal'anuhumu l-lā
'inūn.
So Allah said, indeed, those who conceal what
we have sent down of clear proofs and
guidance, after we have made it clear for
people in the scriptures, those are cursed by
Allah.
And they are cursed by those who curse.
So it's a cursed position to have knowledge
and to not impart the knowledge.
Not to live by the knowledge.
And the Prophet ﷺ even said in one
authentic hadith in the Sunan of Ibn Majah,
man su'ila an'ilmin fa-katamahu uljima
yawma al-qiyamah bil-lijamin min-nār.
Whoever asks about knowledge and conceals it, will
be bridled with a bridle of fire on
the day of resurrection.
So this is a serious thing when it's
dealing with the responsibility of the ulama.
And we need to know what the scholars
are supposed to be.
Because this is something that we want to
aim for with our children, with our society.
But it's also something that we need to
know relative to our disease.
Because the Muslim world right now is sick.
And so what is the sickness?
In the same way we learn about the
sickness of the body.
This is the sickness of the Muslim ummah.
And the ulama, one of their prime tasks
is to guard sharia.
So they are the guardians of Islamic law.
And this is important because you will look,
I mean they've reduced it sometimes to like
the Salat police or to the Matawas who
go in the marketplace and chase women around.
They've reduced it to that.
That's why people think it is not that.
It's literally who protect the law.
Even in Western societies, you will see even
in America, as corrupt as it is, they
have what is called the Supreme Court.
So they have scholars, they have legislators, judges
who are supposed to protect the law of
the land.
And so the Supreme Court, even in a
Western society, is supposed to be a balance
for the leaders.
And it's Islamic society which taught the Western
society.
The ulama, they have to interpret sharia.
So they have to understand the revelation, understand
the laws that come out of the revelation,
the legal, the ethical frameworks, what is derived
from the Quran and the Sunnah, and then
the rulings that will come out, the fatwas,
how to maintain justice.
This is what they have to do.
So somebody has to deal with the law.
And when you look at an Islamic university,
one of the important sections of an Islamic
university is Qaliyah al-Shariah.
That is the college of sharia.
This is where people are trained to be
scholars of the law, those who understand how
Islam is supposed to be maintained.
And sharia affects us personally.
If you want to know how to make
your salat, how to make wudu, there's certain
rules.
That's our sharia too.
So somebody has to understand this.
Somebody has to deal with it.
And so for that, we have set up
mahkama, there are courts that are literally set
up.
And in these courts, when people have disputes,
then the scholars will come to help deal
with the disputes in the courts, to deal
with the social matters, to bring about equality
and justice in the society.
So also, again to show you the importance
of the scholars, they are really defenders of
human dignity.
They protect the rights of individuals.
And especially the vulnerable and the oppressed reminding
the society of justice.
And this is what is missing in many
so-called Muslim societies.
People went there and they found that they
didn't really have rights.
And if something went wrong, who do you
complain to?
Where do you take it to?
That's what the ulama, that's part of their
job.
They also deal with issues of poverty, inequality,
injustice, because they are the ones who deal
with zakat.
And this is a really important thing.
The concept, when people are given their zakat,
that's the basis of the economy of Islamic
society.
And also waqf, which is the endowments.
So the ulama will be the ones dealing
with that.
So what they provide for the society is
guidance for personal level, for your ethics, your
morality, your principles that deal with your truthfulness,
your justice.
All of that is coming out of the
role and work of the ulama.
And they are supposed to also prevent moral
decay.
So this is what happened in some so
-called Islamic societies.
Morality started changing.
So if the morality is changing, who's going
to stop it?
If the internet, for instance, now is bringing
in things, strange ideas coming in the internet,
changing the morality of the young, who is
supposed to stop that?
Who knows that it's wrong?
Who's going to warn people about their behavior,
about dishonesty in society, immorality?
And that's what you see happening in the
western countries today.
With a new wave of immorality which is
destroying people's concept of gender and destroying family,
there's nobody to stop it.
Because the people who used to deal with
the law who dealt with morality in society,
their power has been taken away from them.
So therefore immorality goes wild.
And we see the impact within the society
we are living in.
And so the ulama then, they stabilize a
society.
And you'll see many societies out of control.
So it is the ulama and again, they
have to be empowered.
So the ulama working with the scholars, working
with the leaders, they're empowered.
And so therefore that will stabilize society.
So if there is a major dispute, two
companies fighting each other, two individuals fighting each
other, two politicians fighting each other, who is
supposed to step in to deal with these
two politicians or these two powerful people fighting
each other?
Okay?
The direction comes from the ulama.
So this is a heavy weight.
And this is what you could call one
of the important issues which Muslims are suffering
from on all levels.
I'll take it even down to family level,
to masjid level, communities, it's conflict resolution.
So when you have a conflict between two
individuals, how do you resolve the conflict?
So what happened, even in some of our
communities, there was a struggle between individuals in
the masjid and nobody to resolve the conflict.
So the masjid became two masjids.
Then the two became four.
And suddenly you have masjids all over the
place.
Sometimes the masjids are duplicating each other.
And there's no reason except they couldn't resolve
conflict.
And that's where the ulama come in when
they are in sync with power.
So if they are in sync with power,
you've got something happening.
If the ulama are just there and they're
sincere, but there's no power, or if the
rulers are against them, you see, then nothing's
going to happen.
No voice.
If they have no voice, how do you
know what's wrong?
That's what's happening in society.
The man comes one day and he says,
you know, I'm a woman.
He said anything.
I'm a cat.
Where's morality?
Who's going to make it straight?
That's where the ulama are there, because they
are the ones who interpret the Qur'an
itself, the revelation, and the sayings and way
of Prophet Muhammad, peace and blessings be upon
him.
So the Qur'an is saying the believers
are but a single brotherhood, so make peace
and reconciliation between your two contending brothers.
Make this islah.
That's the role of the ulama.
So you see how key and important this
position is.
And the essence of the Islamic ulama, because
one of the propagandas, and we need this
as a foundation when we start to go
into practical examples of the scholars.
One of the propagandas is that the scholars
are the mean mullahs, the ones who just
chop off heads and hands.
They have no, the basis of our teaching
is forgiveness and mercy.
That is the basis of it.
And you'll be surprised to know that even
in a society where there's punishments for, for
instance, stealing, there is punishments for fornication and
adultery.
You'll see in many of these societies that
the law is there, but it's not carried
out.
Because the person does something wrong, they're allowed
to repent.
Okay, the person, even the person steals, and
you know, that's not enough to be punished
immediately.
They have to be repeat.
So when they repeat, and they refuse to
repent, then a punishment comes.
So the basis of looking at somebody is
innocent until proven guilty.
See, that's how the scholars would look at
it.
That the individual is innocent until proven guilty.
And this is important, the forgiveness, because one
of the faults of tribal society, which many
countries, many peoples in the Muslim world come
from, is intiqam, vengeance.
If you do me, I will do you.
You see, fighting.
Somebody gets hurt, and they take revenge, and
they start fighting each other for 50 years.
They're fighting each other.
Vengeance.
They even have strange concepts.
One nation of people, I don't want to
say which one it is, but you see
it in their writings and even in their
movies.
If the person is killed unjustly, they say,
the family says, until we get revenge, the
person's soul in the barzakh can't rest.
I don't know where they get that from.
But they say the soul, which has left
the body, it's in the barzakh, it's going
to fly around, it's going to be confused,
until you get revenge.
Once you get revenge, then it relaxes.
This is jahiliyya, this is ignorance.
It's ignorance, and it probably comes from the
ancient societies.
It's like an ancient cultural tradition.
So the ulama then would ensure justice, justice
for the whole society, and they play a
critical role.
So they will protect those who are in
need.
It's justice for all.
If women are oppressed, they are the ones
who are supposed to stand.
If the orphans, if any vulnerable group is
oppressed, they are the ones who lead the
charge to establish justice within the society.
So that's a very critical, crucial role that
the scholars play.
Another one, and this is a very hot
topic amongst Islamic scholars, but it is the
issue of ijtihad.
And ijtihad is to derive a ruling based
on Islamic principle for an issue which is
contemporary now.
So for instance, a person comes with something
new, they come with a drug, and they
say, is this drug part of intoxication?
So the scholars would look at it, and
they would make an ijtihad.
So that's a religious decision.
It's not in our books, but they look
at what's in it, they look at how
it affects people, and they say, it is.
That's ijtihad.
Okay, and as long as we have ijtihad,
then our societies evolve.
Okay, our societies evolve.
If you don't have ijtihad, you don't go
anywhere.
When the television came into the Muslim world,
and we're just talking about the 20th century,
right?
I mean, for our generations now, they don't
even know what it's like not to have
a cell phone.
But there was a time when people had
no cell phones, they had no TV, radio,
and they introduced the TV.
Now, what is it?
It's a picture coming out of a box.
And there was a story of in Saudi
Arabia, some of the ulema who do not
have ijtihad.
They're like frozen minds.
So they saw the television and had a
picture moving around, they said, they said, that's
jinni.
They said, that's a jinni talking out the
box, right?
And then the Egyptians said, okay, we're going
to solve this.
So they brought Qari Abdul Basit, one of
the greatest Quran readers in Egyptian history.
And they put him on the TV, sat
down these scholars, and then he said, and
he started to read, and they said, what?
That's not a jinni.
Okay, so that TV is halal.
Right?
It's okay.
You see?
So you need wisdom to deal with new
issues.
On a higher level, we got different forms
of technology, economy, you know, how are we
going to deal with AI?
How are we going to deal with artificial
intelligence?
There's going to have to be some fatwas
made.
How far does artificial intelligence go?
All of that is the ulema.
Okay, so this is the important issue that
we're dealing with when we deal with scholars.
And they themselves have to be role models
for the whole society itself.
They are the role models.
So if you want to see Islam in
practice, you can look to them.
And that's an issue sometimes when the society
is not practicing with so long, 1,400
years from the prophet's time.
How can you see Islam?
If the ulema are really living up to
what they've been taught, then you can actually
see somebody who's practicing Islam.
So that's the difference between night and day.
Okay, and that is the role of the
great scholars.
So the final reminder is that the scholars
are not only repositories of knowledge.
They're not banks, just knowledge banks.
But they guide people.
They guide society.
They bring justice, morality, and peace.
And their role is crucial in bringing peace,
justice, and truth to Islamic society.
So that's a reminder to us about who
we're dealing with with the ulema.
I want to open up the floor for
any questions anybody may have concerning these definitions
of the ulema.
The floor is open for any questions.
Anything online?
So now the issue is minarets and thrones.
That in all societies you have the leaders.
The chief, the sultan, the president, the emir,
whatever you want to call that leader.
That leader has got political power.
That leader has the police, the military, they
have the gun, they have the sword.
So this is the power base.
But that base needs to have a reason
to be.
What is the base, the morality of their
society?
Who are they?
That's where the scholars are there.
So the scholars are the ones who have
the minds, the intellects.
They give direction.
Here in the West they will say democracy.
The rules-based order.
Okay, so who brings the rules-based order?
Where does the democracy come from?
Where is your morality coming from?
So that's the scholars and the rulers.
When they're in sync, that's when the highest
level of Islamic society.
Now, the highest level that our society has
ever gone to is in the time of
the Khulafa al-Rashidi.
These are the rightly guided caliphs.
Four rightly guided caliphs after the death of
the Prophet, peace and blessings be upon him.
That is the highest level of the implementation
of Islam.
And so what was different here is that
you know you have somebody with power and
you have somebody with knowledge.
Okay, in this case there was a fusion.
Meaning that the leader themself had the knowledge.
You see?
So if the leader's got the knowledge, then
you don't have to have scholars on the
side to stand up to the leader to
tell them.
You have counselors, but the leader would be
knowledgeable enough to actually implement Islam.
So this was a rare time.
It happened in different places in Islamic history
and we hope to study maybe a few
of these to show you when it did
happen.
But as a base of ideal society, ideal
leadership, we want to look at this amalgamation
of the knowledge and the leaders.
And people say okay, what is the value
of this?
Look at the Muslim world today.
Look at Jordan.
Look at Egypt.
Okay, you have leaders there.
They're ignorant people.
Most of the Muslim countries, look at the
leaders.
They're ignorant people, ignorant of Islam.
Who's going to tell them?
If there's no scholars to tell them, okay,
to stand up to them to tell them,
they go out of control.
So this is how crucial this topic is.
And it should be studied in all of
the Islamic universities, by all the Islamic movements,
because if we bring about change we have
to have the balance.
If we have the balance, then inshallah we
could develop an Islamic society.
So this fusion that came about with the
Islamic leadership happened at this time.
Okay, and the four rightly guided caliphs Abu
Bakr, Umar ibn al-Khattab, Uthman ibn Ya
'fan Ali ibn Abi Talib, Razi Allahu Anhum
they were the best examples.
They are the examples of the fusion.
And we need to look at what they
did and how they maneuvered with knowledge.
Because right now in the Muslim world, the
leaders are in hot water because they have
to make some decisions right now.
Okay, serious decisions.
So what they do is going to impact
their society.
They're being attacked.
Our countries are being attacked, are being destroyed
now.
Do you fight back?
Do you not fight back?
Like what's your decision?
What are you going to do?
So this is crucial.
So this is serious now in terms of
the leaders.
Okay, now we were blessed in the beginning
and that's the reason probably after Allah's mercy
why we're still here.
We were blessed with a strong foundation.
And that was the Khilafat.
And the Prophet ﷺ said that the Khilafat
after me in my Ummah, it will be
30 years.
It will be 30 years.
Okay, so the Prophet ﷺ said the Khilafat,
meaning the rule according to Islam, will be
30 years.
After that there will be a kingdom, mulk.
So this is a hadith, right?
And this is one of the miracles of
the Prophet ﷺ.
Why?
Because when you look at these four caliphs,
Abu Bakr as-Siddiq, he ruled for two
years, three months and ten days, approximately.
Umar ibn al-Khattab, ten years he ruled.
Six months and eight days, approximately.
Uthman ibn Afan, eleven years eleven months and
nine days.
Ali, yeah?
This is Uthman.
Ali, four years, nine months and seven days.
Okay, now, people add al-Hasan on because
when Ali was assassinated they chose al-Hasan
because they asked Ali, do you want your
son?
And he said, I don't say yes and
I don't say no.
See, if he said yes, he turned it
into a kingdom.
Because the king has a prince, right?
His son.
He didn't do that.
Because the Prophet said let it be a
khilafat.
That's the one who deserves to be the
leader.
So they chose al-Hasan and so some
people will put that in the list also
of the Khulafa al-Rashideen.
So al-Hasan was in power for six
or seven months.
Okay, and then he gave it over to
Muawiyah who was struggling against him.
That's when it turned into a kingdom.
Now, the miracle is if you do get
a computer, add it up.
Two years, three months and ten days.
Add this up.
Ten years, eleven years, four years.
Add it all up and it comes to
thirty years to the day.
This is heavy.
It comes to thirty years almost to the
day how these people ruled.
So this was part of the miracle of
the Prophethood.
So the first of these rulers was Abu
Bakr al-Siddiq and you look back, his
rule was not that long.
It was two years, three months and ten
days.
That is the rule of Abu Bakr.
He was the first of the Khulafa and
of course he was the great companion of
the Prophet ﷺ.
He was the first adult male to embrace
Islam and he all the way through was
right next to the Prophet.
He even made hijrah with him.
So he was the one that migrated personally
with the Prophet from Mecca to Medina.
When the Prophet ﷺ was very sick at
the end of his life and then he
came out and he couldn't really pray standing
so he had to sit.
So he called Abu Bakr and Abu Bakr
stood next to him.
And then the Prophet made the movements and
Abu Bakr then made the moves so people
could see.
When the pilgrimage the first pilgrimage before the
Prophet's last one he asked Abu Bakr to
lead it.
So many things and when the Prophet became
so sick he couldn't make Salat he said
Abu Bakr lead Salat.
Now Abu Bakr's daughter who was married to
the Prophet ﷺ Anybody know the name of
his daughter?
Right Aisha.
Aisha said to the Prophet and she was
allowed to disagree she said don't let my
father lead Salat.
Why?
Because he cries.
As soon as he starts reading Qur'an
he starts crying.
So he was crying so much he probably
couldn't even finish the verse.
That's how emotional he was when the Qur
'an is being read.
But the Prophet ﷺ said no Abu Bakr
must lead he'll stand to the task.
So that means and everybody was there.
Umar was there, Uthman, Ali, Abu Ubaidah all
these people they're right there but Abu Bakr
you lead Salat.
So he now becomes the leader.
And we think about knowledge you got to
go to an Islamic school, you got to
memorize Qur'an you got to memorize Hadith,
you know you got to learn Tafsir you
got to learn Fiqh, you got to learn
all these subjects.
Abu Bakr was right there when the revelation
came.
The Hadiths, he was hearing the Hadiths.
Think about this.
When the Prophet ﷺ was making decisions how
to do things, he was there.
So he was a scholar.
He was a complete scholar and he had
very high level knowledge of the Qur'an
itself.
Right?
High level knowledge.
And he was strong Sunnah.
Heavily into the Sunnah.
Okay so this now he's the leader and
he is one of the most knowledgeable people
in the Qur'an itself.
That's your ideal situation.
See the fusion?
That's the amalgamation.
Now what did Abu Bakr do?
What's some of his qualities?
Right from the beginning Abu Bakr said to
the people obey me as long as I
obey Allah and His Messenger.
If I disobey Allah and His Messenger then
you owe me no obedience.
Think of this.
When you think of rulers in the so
-called Muslim world, if you disagree with him,
they'll put you in jail or they'll execute
you, they'll destroy your family even if you
say anything.
What is Abu Bakr saying?
If I go against Allah, don't obey me.
That's a real leader.
You see?
That's the fusion of power with knowledge.
So in other words, he didn't see power
like a king does.
The king is right whether he's wrong or
right.
He's always right.
And if you say something you're his enemy.
No.
This is Islamic leadership.
And that's the ideal situation.
Now Abu Bakr was faced with a number
of serious challenges.
Very serious.
Because the people had embraced Islam but they
did not, in some cases especially the Arab
tribes, because Arab tribes were coming to Medina
near the end of the Prophet's life and
they would swear the oath.
They would accept Islam learn how to pray,
basic things get a teacher sent with them
to their tribe and then they leave.
So they're not around the Sahaba all the
time.
So they have a lot of different opinions
a lot of confusions.
And so what happened was a number of
the tribes made a rebellion.
They said, no, we're not sure we want
to be Muslims.
So they started doing things against Islam.
And when the Prophet died, they said, okay,
now there's nobody.
Who's Abu Bakr?
So they started to break away and in
some cases they were even fighting for power.
This is not Mecca, this is not Medina
this is not Hejaz.
But out in some of the far distances,
middle of Arabia southern parts of Arabia you
had these people who were making rebellion.
That was his first challenge.
And one of the things, the most dangerous
thing that they were doing is they said
five pillars of Islam, Shahada I believe in
Allah and I believe in the Prophet.
Salat I'll make Salat.
Fast in Ramadan, I'll fast in Ramadan.
Hajj, I'll make Hajj.
Zakat Taking my money and giving it?
No.
They said, we'll do four but we're not
going to do five.
Think about this now, right?
Now you've got a problem on your hand,
you're a leader, what are you going to
do?
They refused to pay Zakat.
This is called a Ridda.
They were apostates.
Abu Bakr said, you are apostates.
Okay?
And the last section of the three big
challenges was that there were people from the
Prophet's time and after who claimed to be
Prophets themselves.
Think about this.
Not our time.
One was Musaylimah and he was from the
central part of Arabia.
Shaitan came to him whatever and his group
came to Medina and when he left he
felt that he was really strong and he
said, I am a Prophet too.
So he wrote a letter to the Prophet
and it said to Muhammad Ibn Abdullah, Messenger
of Allah from Musaylimah, Messenger of Allah.
Think about this letter, right?
And he said in words, you take half
of Arabia, I'll take the other half, okay?
I'll be a Prophet just give me half
and you take the other half.
The Prophet ﷺ wrote back to him and
he said from Muhammad the Messenger of Allah
to Musaylimah the liar.
And he said, This earth belongs to Allah.
He will give it to whom he pleases
from his worshippers and the best reward is
for those who have Taqwa, the consciousness of
Allah.
So this Musaylimah now, another one in southern
Arabia, Tulayha, he declared he's a Prophet too.
Now to make it worse, a woman in
the area of Musaylimah, Shaitan came to her
and she said no, maybe she's fighting for
female rights or whatever, women liberation, so she
said we need a female Prophet.
So she said, I'm a Prophetess.
I'm a female Prophet.
Imagine this.
And to make it worse, she went to
Najd area and she saw Musaylimah in his
evil thing.
She fell in love with Musaylimah and the
false Prophet married the false Prophetess.
So look at the evil Shaitanic thing that
was going on in the society itself.
So this here, you could say this is
a serious rebellion.
And some of the companions, they didn't want
to fight the Arab tribe Let these people
take it easy.
They're going to do four pillars, so they'll
learn about the fifth, because we don't have
the strength right now to fight them.
See the leaders today?
Some people are saying do we have the
strength to fight or not?
You say, what should we do?
Should we stand up for women and children
being bombed and killed?
What should we do?
Awawaka said, even Umar himself, who's really strong,
he said, let's talk about this.
We don't know if this is the right
strategy.
Abu Bakr said, by Allah, I will fight
those who differentiate between prayer and Zakat.
By Allah, if they withhold even a rope
that they're supposed to pay, right?
Used for hobbling a camel that they used
to pay during the time of the Prophet,
I will fight them.
So even if they don't, it's an Iqal.
Now that the Arabs, they wear the black
thing on their Ghutra it's a fashion statement
now.
But that used to be a riding whip.
You're riding your horse or your camel, so
you take it off and you whip it,
right?
So you can go fast.
And then you put it on to hold
your Ghutra in place.
He said even if they didn't pay one
Iqal, I will fight them.
And he said, I'm going to get on
my horse I will ride alone.
None of you ready to fight?
I'll fight myself.
And he went forward.
And even Umar recognized how strong he was.
He said Abu Bakr saved the Ummah.
He saved the Ummah by taking the stance.
See?
That's what people need to learn today, right?
That's what our leaders are supposed to learn
today when they're afraid to do something.
What did he do?
You got these Arab tribes out there fighting
you?
He consolidated Medina.
So he consolidated the power of the city,
actually developing fortifications and stuff.
He's thinking, right?
So he's using his Zakat and what not.
He's using it in order to defend the
city.
To bring the companions, rallying everybody together.
And he also maintained the loyalty of the
military.
And he put, the military was fighting already.
There was some struggle with the Romans.
There was a struggle with the Persians.
Now you have internal struggle.
So he put the Ulama underneath, Usama ibn
Zayd the great companion.
He became the leader of the main military.
So he secured the military.
So this is now wisdom of a leader.
Secure yourself.
Then they decided on swift military campaigns.
So instead of holding back, go straight for
them.
You see?
This is Islamic way of doing things.
Don't say defensive, defensive.
I'm waiting, I'm waiting, I'm waiting.
Go right at them.
So they went right forward against them.
And the leader, his main leader in this
was Sahabi al-Jalil Khalid ibn al-Walid.
And Khalid was, from before he was a
Muslim, one of the greatest leaders.
Khalid is such a great military leader that
they study his tactics in the military universities
all around the world.
That's how great he was of a leader.
And Abu Bakr was the one who empowered
him.
That's using your wisdom and your power.
So they went forward and they went out
and they fought Musaylima.
It's a story in itself.
They finally defeated Musaylima in the battle of
Yamama.
Terrible battle.
Hundreds of Qur'an memorizers died or fath.
Terrible battle.
But Khalid was swift.
Sajjah.
They came to Sajjah.
And they said, do you repent?
She said, I repent.
I'm sorry.
Tawbah.
So she repented and they let her go.
Because Muslims don't just kill everybody.
They let her go and she died as
a Muslim.
So swift direct action.
That's Abu Bakr al-Siddiq.
So he restored unity.
The Ridda people.
Swift action against those who refused to pay
zakat.
And this rebellion, it was put down fast.
And the ummah was saved.
But what did he do?
He didn't just fight them.
It's just the ones who were resisting and
doing wrong.
What Abu Bakr did was he used mercy
and rehabilitation.
Today what they call it is truth and
reconciliation.
You know Canada this week had a truth
and reconciliation for the indigenous people.
It's about 200 years late by the way.
But they're having it anyway so they can
symbolically say they were doing something for the
indigenous.
But Abu Bakr right there at that point
the people said okay we made a mistake
and so they had justice.
They forgave them.
And they balanced it.
No vengeance.
If there was a murderer or if there's
somebody deserved to be punished they would be
punished.
But overall they basically they gave the people
what they needed.
Mercy and rehabilitation.
Abu Bakr Siddiq he saved the ummah when
the ummah was in its crisis.
Because that is the aim of the Islamic
society.
It is mercy and rehabilitation.
So within those two years plus he did
a lot.
And he was a beautiful example of fusion.
This is the amalgamation of your scholarship and
leadership.
It's in one individual.
That is rare.
But that is something we need to pray
for.
To have that kind of a leader to
come forward that could combine you know the
both.
So I want to open up the floor
for any general questions that anybody has concerning
Abu Bakr Siddiq.
I have a question about Abu Bakr.
Yeah.
How is wita?
Okay this is the wrong class for wita
prayer.
This is the wrong class.
You need to go to another class that
is dealing with the salats and what not.
But this is the wrong class.
There is a website newmuslimacademy.org You could
go there and they will give you all
the basic things for the performance of salat.
Questions?
Yes.
He is one of the ten.
So this is the thing.
There is a nickname.
So Abu Bakr's name is Atik.
But Abu Bakr is the father of Bakr.
It's like a nickname.
So many times the nickname is known but
his name was Atik.
And he was the first male individual adult
male to accept.
Ali was a young man around nine years
old or so.
He had embraced before.
But the first fully mature adult to embrace
Islam was Abu Bakr Siddiq.
And then he gave the dawah.
And he was a beautiful example of the
coming together of scholarship and power.
Beautiful example.
Any other questions?
So this is an important example of the
fusion and it's something really for the Muslim
leaders today.
When they are making their decisions.
And we will see that if the person
if the leader is not strong enough and
this is a question somebody might ask.
But if they are not strong enough or
they don't know enough about Islam then have
a scholar on your side.
Or have a council around you of scholars.
So when you make your decision you refer
to the council.
You don't make it by yourself.
In case that's a question somebody might ask.
And we're going to show you how that
actually has happened in Islamic history.
So we're going to show you how the
balance came and how it still can be
done inshallah.
So we pray that Allah subhanahu wa ta
'ala would help the Muslims in this very
critical time with what's happening in the Middle
East.
We pray that Allah would liberate our lands
and help the innocent and the poor and
the weak throughout the Muslim world.
And raise up that leadership to take us
from darkness into light.
Have a safe journey home.
Assalamu alaikum wa rahmatullahi wa barakatuh.