Adnan Rajeh – Seerah Halaqah- Episode 47
AI: Summary ©
The lack of loyalty and fear leading to "hammer wa titles" is not about the number of people but rather the time spent on a particular day. The importance of learning to be a good person and protecting oneself is emphasized, along with the need for leadership positions and protecting oneself is also emphasized. The "hammer wa titles" are not about the number of people but rather the time spent on a particular day.
AI: Summary ©
So tonight, inshallah ta'ala, we'll continue with
the story of Ghazwat Badr, or the Battle
of Badr.
And we'll probably get through it today.
Usually it takes three sessions, so this is
our third session.
Usually a few sessions is what it needs
to kind of get through the whole story.
The reflections may take a little bit, may
have a session afterwards, but we'll hopefully get
through the majority of the events today.
Inshallah ta'ala, to summarize for you where
we are right now.
The Prophet, alayhi salatu wasalam, had his eye
on that caravan that had all of the
stolen wealth of the muhajireen.
And he was waiting for it to find
its way back from Damascus.
And of course, coming from Damascus to Mecca,
you're going to go by Medina at some
point.
And he was waiting, alayhi salatu wasalam, for
it to come close, and he was going
to go and try and retrieve some of
that which was stolen.
And Abu Sufyan knew, he was wise enough
to know that that was probably going to
happen.
So he had his caravan much more, he
had it more protected than other caravans would
usually be protected.
And he had already prepared an alternative route
because he anticipated something like this happening.
And sure enough, when the Prophet, alayhi salatu
wasalam, actually moved with the people who were
with him, the 314, when they moved towards
the caravan and missed it, Abu Sufyan took
the opportunity to stir the pot.
And turned this into something bigger by sending
someone to Mecca to alert the people of
Mecca, alert the Quraysh of what the Prophet,
alayhi salatu wasalam, had done.
You see, he had not actually achieved that,
alayhi salatu wasalam.
He didn't actually get the caravan.
But the information that reached the people of
Quraysh at the time was that he did.
So it got them all angry.
So they all moved towards battle.
Now by the time they figured out that
Abu Sufyan had technically lied to them, it
was too late because they had already moved
an army forward.
And it wouldn't look good for them to
retreat or to move back.
So they would go.
And the Prophet, alayhi salatu wasalam, and those
who were with him, and the people of
Quraysh within their armies would meet in the
area of Badr.
And Allah, subhanahu wa ta'ala, through his
taysir, subhanahu wa ta'ala, through his facilitation,
they would end up in two spots.
One called al-Udwat al-Dunya, which is
the piece of land that is closer to
Medina.
And the other one is al-Udwat al
-Quswa, which is the farther away from Medina.
And they weren't exactly the same in terms
of the nature of the land itself.
It rained, and it was more muddy on
the side of the mushrikeen, less on the
side of the Muslims.
The Prophet, alayhi salatu wasalam, was advised by
al-Hubab to move forward a little bit,
keep all the wells behind them, to cover
all the wells, and leave just one for
the Muslims to drink from, so it would
be more difficult for the warriors of Quraysh
to access water.
And this was all to help the Prophet,
alayhi salatu wasalam, deal with the huge disadvantage
that he had in terms of numbers, because
they were outnumbered three to one.
And it wasn't just being outnumbered in terms
of numbers, but it was also in terms
of preparation.
The Prophet, alayhi salatu wasalam, had two people
on horseback, that's it.
The cavalry was almost nothing.
For the people of Quraysh, they had the
same number of cavalry that the Muslims had
in terms of their whole army.
There was 300 of them.
So the disadvantage from militarily was huge.
So the Prophet, alayhi salatu wasalam's plan was
to do things a little bit differently.
Traditionally, the Arab, the way they would fight,
is something called karrun wa farr.
And you can open almost any book of
Arabic history and read about the battles, pre
-Islamic historical battles, and the concept is karrun
wa farr.
Karr is where you basically charge, and farr
is where you retreat all back again.
And then you charge all in, and then
you retreat back again.
And this is how they would do it.
They would do this for days and days
and days.
And the Prophet, alayhi salatu wasalam, was not
a fan of this barbaric method of warfare.
And he didn't think this was the right
way to actually run a battle.
So alayhi salatu wasalam came up with a
different idea.
And he would use this idea, by the
way, in Badr, and then he would use
it again in Uhud.
And he would use something similar in Khandaq.
It was a similar idea that they kept
on using because they were always at a
disadvantage.
They were always outnumbered, the Muslims.
So they had to find a way to
make up for that.
So what he did, alayhi salatu wasalam, is
that he made sure that the Muslim army
was fit between two pieces of land or
two hills so that it was harder for
Quraysh to flank them.
It was more difficult.
In an open land, it's impossible for 300
people to beat 1,000, especially if the
1,000 are better armed.
It's impossible.
In open land, it makes it too difficult.
There's too many of them.
So you need to force them into fighting.
They have to fight in a tighter zone
in order for there to be any hope
of this working out.
He has to force that.
So how did he do it?
He made sure that he positioned himself, alayhi
salatu wasalam, where Quraysh couldn't flank him without
going up a mountain, which would take more
time.
So it was more difficult to do it.
The mountain of Badr was on his right,
and then a small hill was on his
left.
And the way he did it is he
had all those...
al-mushah, as they say.
I don't even know the word.
I should know these words in English, but
I don't.
But those who were fighting on foot would
be in front, the first two or three
lines of the army.
And al-rumah, meaning the archers, would be
behind the first three lines.
So the way he had put it, alayhi
salatu wasalam, is that those on foot with
the shields and swords and spheres would be
standing up front, two or three lines, and
then right behind them would be the archers.
And he had a game plan, alayhi salatu
wasalam, for this battle.
And he had trained and they had practiced
it with the sahaba, so they knew what
to do.
And he began, alayhi salatu wasalam, with ahadith
of jihad.
Examples of these ahadith were the Prophet, alayhi
salatu wasalam, would encourage people to engage in
jihad and engage in combat because Allah subhanahu
wa ta'ala has promised those who do
so for the sake of Allah faithfully and
genuinely jannah.
And he would use these ahadith, alayhi salatu
wasalam.
And as he's standing there, a few things
would happen.
And I have for you a few names
here just because these are people that certain
incidents occurred regarding them.
And I don't know the perfect sequence for
them.
But no one does.
And really, it depends on what book of
Sira you want to read.
If you read...
And the Rahiq al-Makhtum, which is the
Sealed Nectar, people seem to like that book
a lot.
To me, it's not really the greatest book.
I don't like it at all, actually.
Al-Mubarak Furi, rahmatullah alayhi, great imam and
great allama.
I don't like this book specifically.
It has nothing to do with the scholar.
I just don't like the way it's put
together.
The original sources of Sira, like Sirat al
-Waqidi, Maghazi ibn Ishaq, and Sirat ibn Hisham,
these are older books.
And then all the ahadith that you find
in the books of hadith, like al-Muwatta,
al-Bukhari, al-Muslim, al-Ahmad, and all
those.
They seem to tell the story with some
degree of discrepancy in terms of the sequence
of exactly what happened.
And this goes along for a lot of
the stories I'll tell you within these battles
and what happens in between.
So if you're listening to my stories and
I'm telling you stuff, and then you read
a book and you say, well, he told
us this happened there and it happened a
little bit later.
Don't worry about it.
I don't find it helpful for the person
who's listening to this story for me to
go through all the difference of opinions for
each incident in terms of when it happened
before or after.
I think it just breaks the flow of
the story and bores the person who's listening.
But just in case you end up becoming
interested and you go and start reading, and
you find some discrepancy between what I'm telling
you and what you find in the book
of Sira, don't worry.
That is normal.
Because the Sahaba are human.
And this wasn't recorded on camera and we
didn't have with them a historian who wrote
everything down.
Most of what's happening here, the record of
what's occurring in these battles, comes from the
Qur'an.
First and foremost, from the Qur'an.
And then comes from the authentic sunnah of
the Prophet, and then from the memories of
the Sahaba.
Whatever they remembered and what they recalled happening.
And if you have a parent or a
grandparent in their 60s and 70s, and they
tell you a story of their lives, you
probably know that there's going to be some
degree of a mistake in terms of the
date of exactly when this happened.
But that's not a problem.
Because it's really what occurred more than exactly
when it did occur.
This is the end of my disclaimer.
But as we go along, this is important
for you.
Because those stories become much more dynamic and
there's a lot of things occurring.
And if you go to the books of
Sira, you may find, oh, this happened a
little bit before or after.
Don't worry about it.
Don't panic.
Different opinions from scholars in terms of when
they think the sequence of events, how the
sequence of events actually occurred.
Anyways, I always go by what I think.
I go by what the Jumhur believes.
And if I think that the Jumhur got
it wrong, meaning the majority opinion got it
wrong, I'll point out that I'm going against
the majority opinion for you.
I'll say that to you if I ever
go against the majority opinion, against the majority
of scholars, inshallah.
So as they're standing there and they're preparing,
the Prophet would speak about Jannah.
This is one of the nicest stories that
we have.
And he's standing, he's talking about Jannah.
قوموا إلى جنة عرضها السماوات والأرض He would
say something like that.
Prepare yourselves for a Jannah that is as
large as the cosmos and the earth.
فعمير بن الحمام رحمة الله عليه ورضي الله
تعالى عنه And the Sahabah is standing there,
and he has in his hand a couple
of dates.
He wants to eat a few dates.
And he's looking at the dates and he
says, يا رسول الله عرضها السماوات والأرض It's
as big as the semawat al-ardh.
فقال عليه الصلاة والسلام نعم وليس بيني وبينها
إلا هذه التمرات And the only thing that's
holding me back from this is just these
dates that I want to eat.
فقال نعم فقال والله إنها لحيات طويل This
is too much time.
قال فرمى التمرات He threw the dates to
someone else.
قال فذهب فخاض في القوم فاستشهد And he
entered into the battlefield and he was martyred.
رضي الله عنه A young man by the
name of Haritha ibn Suraqah رضي الله عنه
This young man, he was 18, 19 years
old.
He would be drinking.
This young man would go to drink at
the well before the battle actually started.
He's filling water at the well and an
arrow from the archers on the enemy side
would hit him in the neck and he
would be martyred right then and there.
رضي الله عنه His mother would come and
she would be very concerned because at that
point a lot of the details of what
we understand today in terms of jihad and
qital and martyrism it wasn't clear at that
point.
It was still very early.
So the mother came and she was very
concerned and this tells you that there were
ladies there with them because this happened right
before the battle.
This didn't happen after the battle.
It happened before the battle actually occurred.
And I'm just giving you points.
Even when they went on battles there would
be women with them.
They wouldn't necessarily always participate in combat.
They will.
As I'll show you in Ghazwat Uhud and
in Ghazwat Khandaq they will be.
But most of the time they fulfilled a
lot of other roles that were needed when
an army was going on a conquest.
So his mother was with the army and
I don't know exactly what she was doing
but she saw her son martyred.
And she came and of course what the
sahaba are thinking is that this lady is
going to perform niyaha of some sort.
She's going to start hitting her face and
sobbing and screaming that her son passed away.
But she didn't.
She came to the Prophet ﷺ and she
said, Ya Rasulullah, aynahu?
Where did he go?
Now her problem was that the battle didn't
start yet.
So she wasn't sure.
Does this count?
He just got killed before the battle actually
started.
He wasn't even fighting anyone.
Does this count?
Fa qalat, aynahu?
Afil jannati?
Fa azkut?
Is he in jannah?
So I hold my tongue.
Am fi ghayri dhalika fa urika ma asma?
Or somewhere else and then I show you
what I can do in terms of her.
Fa qalat, sallallahu alayhi wa sallam Ya Umm
Harithah, hiya laysa jannah It's not a jannah,
no.
Qal bal hiya jannat It's multiple paradises.
Wa inna binaki qad asaba minha al-firdaws
al-a'la And your son has achieved
the highest rank, one of all of them.
Sallallahu alayhi wa sallam The way the battle
would start.
Now, I want you to take a moment
and imagine this.
The Muslims, these 314 men that are standing
there are absolutely terrified.
They're very scared.
And this is normal.
There's nothing wrong with being scared, by the
way.
Bravery doesn't have a meaning if there wasn't
fear, right?
What is bravery or courage?
If there's no fear, then this word has
no meaning.
You can't even use the word courageous or
brave if the person wasn't scared.
If he wasn't scared, then he's not really
brave.
If someone is oblivious, like they're walking into
a very dangerous situation but they didn't know
it was dangerous, they're not really brave.
They're clueless.
That's all.
They don't know what they're doing.
It's actually walking into a dangerous situation, knowing
it's dangerous, and being afraid of that danger
is what makes you courageous.
So they were very scared, all of them
standing there.
And this is documented in the Qur'an
that they felt that way.
wal-yarbita ala quloobikum wa yuthabbita bihi al
-aqadam As we talked about last week, He
strengthened their hearts.
He strengthened their stand foot, subhanahu wa ta
'ala, with the nap and the rain and
all that.
Because they looked, and what they saw, they
saw an army that was way bigger than
theirs.
Way bigger.
And they saw the cavalry, and they could
see Abu Jahl, and they could see Umayyad
ibn Khalaf, and they saw Uthbah ibn Rabi
'ah, and they saw all these names.
So the sahaba started getting a little bit
worried.
So the Prophet, alaihi salatu wasalam, would say,
Allahu Akbar!
Hathihi Quraysh qad alqat ilaykum bi falithati akbadihah
Look at Quraysh, Quraysh has sent your way,
all of its beloved sons.
Allahu Akbar!
Today we will take out all of these
tyrants, and all of these oppressors.
Alaihi salatu wasalam, trying to lift the morale
of the sahaba, because they're seeing people who
are famous warriors.
People who have been in the art of
war and combat for many, many years, and
have won many battles.
And this group of 1,314 people, they
have never been in battle before.
And they're a mix.
See, armies were never mixes.
An army, an Arabic army, was never a
mix.
Even if more than one tribe came to
fight together, they fought in ice and silos.
Each silo would be just the tribe.
You wouldn't mix the tribes together.
That's insane.
That would never happen.
No one would do that.
So if you have an alliance with another
tribe, and you go fight with them, they're
going to fight in their group, and you
in your group.
And it's the same enemy, but you're going
to be in your own little group.
The Muslims weren't like that.
You're talking about a mix.
A mix of muhajireen and ansar, who were
Aus and Khazraj, up to maybe a year
and a half before this moment, or two
years before this moment.
Aus and Khazraj were fighting each other.
They weren't fighting together, they were fighting each
other.
And now not only are they standing together
in battle, but now they also have a
whole other group of people, who are muhajireen.
And they're not all from Quraysh.
Bilal al-Habashi wasn't from Quraysh.
Suhaib al-Rumi was not from Quraysh.
A lot of these sahaba, they weren't from
Quraysh, meaning they were muhajireen, they were people
who immigrated to Medina.
They weren't necessarily even from Mecca, meaning they
weren't necessarily even related to the Prophet.
So the mix, this army is a mix.
It's much smaller, they're much bigger.
So there's a little bit of fear, and
the Prophet would raise them, and he would
say, I see with my eyes as I
stand here, where each of them is going
to die today.
I don't know when he said these things,
if he actually saw it, or if it
was his faith and belief and certainty in
Allah subhanahu wa ta'ala and raising them.
I don't know.
And it doesn't make a difference really for
me.
But I would like to believe that you
could look at this in both ways.
You could see that Allah subhanahu wa ta
'ala granted him a glimpse of what's coming,
and also see it in the sense that
the Prophet would bring hope at a moment
when it's needed.
At a moment in battle, in battle is
where you have to bring people hope that
they may not see even possible.
Because this is one of the most extreme
human experiences by far.
Let me go to some of the pictures
here.
So the Prophet would engage in what the
traditional way of starting a battle back then
was.
The traditional way of a battle beginning was
by something called duels.
I'm not sure if I have it.
So the duels would be where, and this
dates back as a military and combative tradition
that dates back maybe a couple of thousand
years prior to this moment.
So it wasn't something the Arab made up.
The Romans did this.
This went back a long time.
The duels was where each army would choose
one or two or three or four or
five people, and they would have a duel.
They would fight with each other.
Sometimes that would be enough to actually end
the war.
Meaning instead of actually fighting, we would just
bring the best of our warriors.
They would fight.
Whoever wins, the other army either retreats or
surrenders.
For the Arab, they never did it that
way.
The Arab were way too * to do
it that way.
That's too peaceful.
They didn't want that.
For the Arab, the duels would be just
a way to raise the morale or decrease
the morale.
Meaning it's like a sub-victory for one
of the armies if they win the duel.
But it would never almost...
I looked into this a little bit years
ago.
Did it ever end in a war between
two Arab tribes?
I think maybe there's one or two examples
in hundreds of years of history, but it
really never happened that way.
So Quraysh would bring out Utbah ibn Rabi
'ah and his brother Shaybah ibn Rabi'ah
and Utbah's son al-Walid ibn Utbah.
This is important because I'm going to tell
you there's going to be an important piece
here that you have to understand.
So a man, his son, and his brother.
Keep this in mind that there's a lady
whose name is Hind ibn Utbah.
Hind ibn Utbah is Abu Sufyan's wife.
He's the lady who will later on do
what she'll do when it comes to Sayyidina
Hamza.
Hind is Utbah's daughter.
So Hind standing watching is her brother, her
father, and her uncle who are going up
for the duel.
Just keep that in mind for later.
So three of the Ansar would charge up.
Some narrations say that Sa'd ibn Waqqas was
one of them and they would charge up
and Utbah would look at them and he
would say, I'm fulan from this tribe.
We don't care about you.
Go back.
Bring out the people that we wanted.
Which is what the Prophet ﷺ wanted.
These three went out without consultation.
Meaning it was an act of bravery.
They saw the three duelers come from Quraish.
They just ran out.
The Prophet ﷺ didn't get a say.
They were sent back.
He smiled at them.
ثُمَّ أَخْرَجَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامِ ثَلَاثًا He sent
out three people.
He sent out Hamza ibn Abdul Muttalib, his
uncle.
And he sent out Ali ibn Abi Talib.
And he sent out Abu Ubaidah ibn al
-Harith who was the Prophet ﷺ's cousin.
He sent out three people who were his
direct relatives ﷺ.
You're going to find this time and time
again in the seerah.
He never ﷺ sends someone else to die
for the cause.
He always starts with himself and his family
ﷺ.
And this is the hallmark of his prophecy
ﷺ and of his behavior and his attitude
and the way he went by things.
And if you believe, if Islam is your
cause, then you'll never send someone else to
do the dirty work.
You'll never send someone else to put their...
You'll never allow someone else to put themselves
in harm's way or to sacrifice their wealth
or to put all the hours for a
cause that you claim to be yours.
You'll always put yourself out there.
You'll always accept responsibly upon yourself.
The Prophet ﷺ never...
He never sent the Ansar for anything.
He always sent the Muhajireen.
So he sent out his uncle and his
two cousins.
And Ali is like a son to him
ﷺ.
And Abu Ubaidah is the same age of
Ali.
So they would go and the duel would
begin.
Each person would stand in front of another
person.
Sayyidina Hamza ibn Abu Talib, a couple of
seconds and the guy is gone.
Sayyidina Ali ibn Abu Talib, take maybe an
extra minute, he's finished.
Abu Ubaidah with al-Walid, it took a
little bit of time.
They were both young and Abu Ubaidah, they
both hit each other reasonably well.
And they were both on the ground.
Basically Abu Ubaidah struck al-Walid and al
-Walid struck Abu Ubaidah and they both fell
back.
Al-Walid was almost dead and Abu Ubaidah
was severely injured.
And the duel ended obviously with the victory
of the Muslims because all three of the
Qurashiyeen had died.
And all three of the Muslims up to
that moment were still alive.
And it was a huge morale lift for
the Muslims.
However, Abu Ubaidah ibn al-Harith was severely
injured.
Back in a time where medicine was not
as nearly as sophisticated and advanced as it
is today.
If you're hit by a sword hard enough
in the visceral part of your body, you're
most likely going to die.
So they would bring Sayyidina Abu Ubaidah ibn
al-Harith, the Prophet ﷺ.
And the Prophet ﷺ would get on the
ground himself.
He would take the head of Sayyidina Abu
Ubaidah ibn al-Harith and put it on
his lap and he would take water and
he would wash his face and give him
something to drink.
And of course the nurses who were there
would try to close the wound.
But it's obvious that an artery has been
nicked and this person is not going to
make it.
So Abu Ubaidah ibn al-Harith, as he's
passing away, the Prophet ﷺ is in tears.
Abu Ubaidah ibn al-Harith, as this is
happening, looks at the Prophet ﷺ.
And he would say the following, قَالَ اَوَفَيْتُ
يَا رَسُولَ اللَّهِ Awafayt comes from the term
of wafaa.
Wafaa is when you are loyal or you
are true to your covenant.
Meaning you're true to your promise.
That's what this means.
The word wafaa, depending on what the context
is, is either loyalty or truthfulness towards a
promise.
Meaning if I promise you something, if I
see it through, that's also wafaa.
So what he's asking, as he is passing
away, as he is basically swimming in his
own blood, he would say, اَوَفَيْتُ يَا رَسُولَ
اللَّهِ Have I fulfilled my pledge to you
by doing this?
قَالَ فَبَكَ رَسُولُ اللَّهِ The Prophet ﷺ began
to sob.
قَالَ ثُمَّ رَفَعَ يَدَيْهِ لَسَّمَعٍ Then he turned
his hands to the sky.
And he would say, اللَّهُمَّ إِنِّي أُشْهِدُكَ أَنَّ
أَبَى عُبَيْدَةَ قَدْ وَفَّى O Allah, I want
you to be my witness that Abu Ubaidah
has fulfilled his promise.
اللَّهُمَّ إِنِّي أُشْهِدُكَ أَنِّي رَاضٍ عَنْ أَبِي عُبَيْدَةَ
بِالْحَارِثِ O Allah, be my witness that I
am satisfied and I am happy with Abu
Ubaidah ibn al-Harith.
رضي الله عنه وارضاه And Abu Ubaidah would
pass away and be one of the earliest
martyrs in the battle.
رضي الله عنه وارضاه Passing away in the
hands of the Prophet ﷺ.
Now, go back a little bit.
So, the battle would begin.
The plan is as explained to you.
Three lines of those on foot, behind them
the archers.
Of course, Quraysh lost all three duelers, so
this was a big setback for them, so
they charged.
They charged hard.
And the Prophet ﷺ kept the line.
He said, hold the line.
It's absolutely terrifying in that form of battle
to hold the line while you're being charged
by your enemy.
Especially when they outnumber you that much.
But because the space was a little bit
tighter, they didn't have as much of an
advantage as they wanted to.
There had to be a couple of lines
of them because there wasn't enough space.
But they were charging full throttle on horseback.
And the Prophet ﷺ's plan for Badr was
that they would hold the line until they
were close enough.
And then the people on foot would move.
And the archers would basically take out the
cavalry who were coming in.
And that's what they did.
They held the line until the people, the
cavalry on horseback, were close enough.
And then the Prophet ﷺ would say, qumu,
and they would get up and they would
move.
And then the archers would come from behind
and then they would hit the cavalry.
And it worked.
And it took out pretty much the majority
of the horseback force that Quraysh had.
And a lot of them fell down.
And then the Prophet ﷺ himself commanded charge.
And he charged on foot with the rest
of the Muslims.
And the two armies would meet together.
The Prophet ﷺ had the army in three
sections.
He had a right side, a left side,
and a middle.
A center and then the back.
So even though there was only 314 of
them, but he put them into fifties.
And he had them in three groups.
On the right, Sayyiduna Abd al-Rahman ibn
Awf, r.a, was the...
Now Abd al-Rahman, at the beginning, was
very worried about this whole thing.
Because Abd al-Rahman is looking at his
army.
And he's looking at them and a lot
of them are quite young.
And there's no one on horseback.
And he's looking at what's facing him on
the other side of this.
He was very worried, r.a. And as
he's sitting there, preparing his army, worried, he's
sitting on his camel.
He would find someone come and tug him
from his left side, from his right side.
Tug his dress from his right side, tugging
on his leg.
So he looked down and he sees maybe
a 15, 16 year old boy.
His name is Mu'adh ibn Amr ibn
al-Jamuh.
Amr ibn al-Jamuh is a very known
sahabi.
Of course, we'll talk about him during the
Battle of Uhud.
And Mu'adh is his son.
And Mu'adh says, يَا عَمْ دُلَّنِي عَلَىٰ
أَبِي جَهْلٍ Point out to me in this
group where Abu Jahl is.
فَقَالَ عَبْدُ الرُّحْمَنِ فَقَالَ مَا لَكَ وَمَا لَهُ
What do you want with Abu Jahl?
فَقَالَ إِنَّ أُمِّي أَخْبَرَتْنِي إِنَّ أُمِّي قَالَتْ لِيَ
أَلَّا أَعُودَ إِلَىٰ الْمَنْزِلِ إِلَّمْ أَقْتُلْ أَبَا جَهْلٍ
My mother told me not to come home
today if I don't kill him.
So you have to point him out to
me.
And as he's looking at this boy, who
had his sword basically wrapped around his hand,
he's being tugged on the left side.
So he looks over and he sees another
boy, maybe a similar age, a little bit
younger.
فَقَالَ يَا عَمْ دُلَّنِي عَلَىٰ أَبِي جَهْلٍ قَالَ
وَأَنْتْ مَا تُرِيدْ You too?
What do you want?
فَقَالَ بَلَغَنِي أَنَّهُ كَانَ يَشْتُمُ رَسُولَ اللَّهِ I
was told that he used to mistreat the
Prophet.
He would use foul language and profanity and
curse him out.
فَقَالَ مَا تُرِيدُ مِنْهُمْ فَقَالَ إِنِّي قَاتِلُهُ لِيَوْمْ
I'm going to go after him today.
So he's looking at these two young boys.
فَاسْتَبْشَرَ عَبْدُ الرَّحْمَنِ So Sayyidina Ibn A'ud
felt a little bit of hope for this
day.
فَقَالَ أَتَرَى ذَلِكَ الْعِلْجِ You see that big
elephant that's sitting on top of the horse?
Abu Jahl was a huge man.
ذَلِكَ الْعِلْجِ You see that big fat guy
on the horse?
ذَلِكَ هُمْ That huge elephant sitting on top
of the horse?
That's Abu Jahl.
يَقُولَ عَبْدُ الرَّحْمَنِ قَالَ فَانْطَلَقَ كَالسَّهْمَيْنِ And they
started to run like two arrows.
فَالتَحَمَ النَّاسُ وَأَنَ أُشَاهِدُهُمَا We go into the
battle and I'm fighting and I'm looking to
see where they went.
قَالَ فَنَظَرْتُ فَإِذَا وَاحِدٌ مِّنْهُمْ يَعْقِرُ فَرَسَةٌ One
of them hits the horse and the horse
falls.
قَالَ فَلَمَّا سَقَطَ أَبُو جَهْرٍ عَلْ أَرْضٍ تَنَاوَلَاهُ
بِسَيْفَيْهِمَا I saw their swords go up and
their swords come down on him.
قَالَ ثُمَّ انْطَلَقَ عَإِدَيْنَا I saw them run
back.
As they were running back, Abu Jahl would
swing his sword and he would hit the
arm of Mu'adh ibn Amr ibn Jamuh.
He would hit his left arm.
They are running back because they want to
get back to the Prophet ﷺ to tell
him that we took care of this evil
man who for years and years and years
oppressed you and tried to kill you multiple
times.
They wanted to go and please the Prophet
ﷺ with that.
And they both hit him but they both
did it.
So both of them want to get to
the Prophet ﷺ.
You know when you do something nice you
want to be the first one to report
it.
So they both want to get to the
Prophet ﷺ first.
This is a hard part of the story
so forgive me if it sounds a little
bit gruesome.
He is running but he is hit in
his arm.
And his arm wasn't even attached anymore.
It was just flailing around and it was
bothering him.
So he needed to get rid of it.
قَالَ فَوَضَعَهَا مُعَادٌ تَحْتَى فَخِذِهِ تَحْتَى بَرُكْبَتِهِ قَالَ
ثُمَّ تَمَطَّى So he would take his arm
and put it under his knee.
And he would pull out so that his
arm wouldn't be there anymore.
And he would run back to the Prophet
ﷺ.
And they would both come to the Prophet
ﷺ.
يَقُولُ يَرَسُلُ اللَّهِ أَنَا قَتَلْتُ أَبَا جَهْلٍ Each
one comes and says, I took Abu Jahl.
قَالَ فَاخْتَلَفَانِ They both said, no I did
it.
قَالَ فَنَظَرَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَعَلَيْهِ
سَلَمَ إِلَى سَيْفَيْهِمَا He looked at both of
their swords.
فَقَالَ كِلَهُمَا قَتَلَهُ وَمُعَادٌ سَبَقٍ Both of you
did it but Mu'adh did it first.
Mu'adh رضي الله عنه would live a
long life.
And he lost an arm.
Basically from here he lost his arm.
فَقَالَ كَانَ كُلَّمَا رَآهُ عُمَرُ ابْنِ الْخَطَّابِ أَتَى
إِلَيْهِ فَقَبَّلَ يَدَهُ Every time Umar ibn al
-Khattab came by him, he would come to
his arm and he would kiss his arm.
وَيَقُولُ جُزُعٌ مِّنَّا آلَ بَدْرٍ سَبَقَنَا إِلَى الْجَنَّةِ
There's a piece of us, the people of
Badr that day, that went to Jannah before
you.
You will come later to it.
وَكَانَ الصَّحَابَةُ يَتَبَارَكُونَ بِيَدِهِ The Sahaba used to
find barakah in his severed arm.
رضي الله عنه وارضاه And he would live
a long life, رضي الله عنه, after that.
But this is the love they had for
him, عليه الصلاة والسلام.
I know that for us, when you listen
to certain aspects of the story, it's a
little bit difficult because we're not, combat is
not something that is close to us in
terms of our life experiences.
Or especially not for people who are younger.
But back then, the whole system of existing
was very different.
And sometimes you'd be a bit younger when
you entered.
But, just as a disclaimer, the Prophet ﷺ
did not allow people under a certain age
to enter the army.
And there was a filtering process.
And we know that because on the day
of Badr, Abdullah ibn Amr al-Khattab was
sent back.
And Ibn Abbas was sent back.
They weren't allowed to join.
And they were all in tears because they
tried to, they would wear something on their
feet to try to seem taller.
And then they would hold the sword and
they would put it under, like in here,
and then they would wrap it around just
to prove they could actually carry it.
Trying to prove to the Prophet ﷺ, convince
the Prophet ﷺ that they were strong enough.
And then he would be like, no, no,
go back.
And they would go back in tears.
So he didn't accept everyone, عليه الصلاة والسلام.
He didn't allow children into his army.
But yes, people who were a bit younger
back then would join.
Because growing up in the desert when you're
14 and 15, you're already carrying a job
and you're probably either married or about to
get married.
It's just a different time and a different
climate altogether.
My grandfather married at the age of 13.
My grandmother was 14.
They had 10 children.
They were both very happy until they passed
away.
And this is my grandfather.
It's not even like my great-grandfather.
No, just a couple, a few generations ago.
And if you go to parts of the
world, you'll find that the practices differ in
terms of people's maturity based on the roughness
of the climate.
The more rough the climate is, the more
mature people are.
And the more lenient the climate is, the
later it is for people to come to
a degree of maturity where they can carry
their own responsibility and engage in certain activities.
It's just the reality of life.
But this is the love they had for
the Prophet ﷺ.
Mu'adh and Mu'awwidh, رضي الله عنهما,
wanting to avenge the Prophet ﷺ.
He never talked about Abu Jahl just as
a point of interest.
He never spoke of Abu Jahl.
They heard the stories from the Muhajireen.
They would sit together and hear Ali ibn
Abi Talib and Abu Bakr and Uthman sit
down and talk about the days of Mecca,
how it was in Mecca, and why they
had to leave, and why some people were
in Habesha, and why the Prophet ﷺ eventually
had to come to Medina.
And they'd tell them the story of Uqba
ibn Abi Mu'ayt and the stories of
Abu Jahl and Abu Sufyan.
So the young Sahaba, they loved him ﷺ.
When they heard about these stories of oppression
and mistreatment, they had that desire in their
hearts to avenge him ﷺ.
And I just find it absolutely adorable.
The Prophet ﷺ had told the Muslims during
the battle, for there to be one person
not to harm.
He knew he was with the army, and
he told them, don't fight him.
His name is Abu al-Bukhtari ibn Hisham.
Anyone know why?
Anyone have any idea why?
Yeah, good.
So he's one of the key characters in
ending the boycott of Bani Hashim.
See, the boycott went on for three years.
And then when it was ended, it was
ended by the effort of three individuals.
One of them was Abu al-Bukhtari ibn
Hisham, and there's two other individuals.
And the Prophet ﷺ, out of loyalty, out
of wafa for this gentleman, he told the
Muslims, if you run into him on the
battlefield, leave him alone.
Don't touch him.
Out of loyalty for what he did for
us back in Mecca.
So the battle begins, and Abu al-Bukhtari
is obviously fighting with his army.
Every time he comes to fight someone, the
person goes and does something else.
The first time, no big deal.
Maybe the second time, third time.
But after the fourth and fifth time, something's
wrong.
They're not that scary.
These people are, yeah.
So he starts running after someone.
Like someone goes and fights somewhere else, and
he's running after him until he corners him.
يقول ما بالكم?
What's your problem?
فقال أخبرنا رسول الله ﷺ ألا نقاتلك?
We were told not to fight you.
فقال ولما?
Why?
He was offended.
He thought there was something.
فقال وفاء ليوم الصحيفة Out of loyalty to
the day of the sahifa, the day of
the boycott of the clan when the sahifa,
when the document was torn.
فقال لا حاجة لي I don't need your
loyalty or your prophets.
فحاول قتله So Abu al-Bukhtari tried to
kill the sahabi.
He cornered him.
قال فقاتله The sahabi fought back, and then
he killed him.
And he went to the Prophet ﷺ after,
and he was in tears.
يقول يا رسول الله He was swearing.
والله ما قصدت والله ما أردت He started
telling him, I swear to you, I didn't
want, I tried.
فقال لا عليك إنما أردنا الوفاء Don't, don't,
it's okay.
We just want to be loyal.
If he refused our loyalty, he didn't, or
he wanted to show him some degree of
appreciation.
He didn't want it, that's not a problem.
When we look at the numbers, you can
see there was 83 of the muhajireen, and
61 of the Aus, and 170 of the
Khazraj.
These are just numbers, like the 314, that
was the number.
So, when you talk about the majority of
the people in battle with the Prophet ﷺ
were from the Ansar.
Around 230 of the 314 were from the
Ansar.
Amongst the muhajireen was something around 60 or
70 people.
So, the majority were from Medina.
The mushrikeen, you had 100 people on horseback,
and 700 on camelback.
And camels are used in battle as well.
So, the army in terms of the difference
was huge.
Two people on horseback for the Prophet ﷺ.
Zubayr al-Muqdad, up against 100, and 700
camels.
So, it was a very, like the balance
was not there.
Subhanallah, and the person who was carrying the
liwa, who will carry it this time, and
next time, and had he lived longer, he
would have carried it every time.
The person carrying the banner was Sayyidina Mus
'ab ibn Umair.
Of course, who else?
You think Mus'ab is the orchestrator of
all of this.
Had it not been for Mus'ab, this
probably wouldn't have occurred.
The Prophet ﷺ needed someone to go and
educate people in Mecca, in Medina, while he
was preparing the hijrah, and how he was
getting people out safely, and getting himself out.
Mus'ab, most of the people of the
Ansar who were fighting there that day, they
identify with Mus'ab as the first teacher,
as the role model, as the person that
they learned Islam from.
So, there was a lot of love for
Mus'ab.
And he was the person who was carrying
the banner on that day.
رضي الله عنه وارضاه And what was the
slogan on that day?
Anyone know what the slogan was?
It was the words of Sayyidina Bilal.
Out of respect for Sayyidina Bilal al-Habashi
and what he went through, because during the
struggles of people, that is when a lot
of the culture is built.
The struggle of Sayyidina Bilal became iconic for
the Muslims.
It became absolutely iconic.
The imagery of Bilal under the boulder being
lashed, yelling out, أحدٌ أحدٌ just to spite
them.
Just to spite the mushrikeen.
He didn't have to say it, he just
said it to spite them.
And they would tell him, Say, Hubal.
فَيَقُولُ لِسَانِ أَعْجَمِيٌ لَا يُحْسِنُهُ I don't speak
Arabic very well.
I'm from Ethiopia.
I don't know Arabic.
But I know أحدٌ أحدٌ.
Does that work for you?
No?
And they would harm him more.
It became iconic.
The bravery and the مجاهدة and the lack
of fear that he showed.
رضي الله عنه So out of loyalty to
him, and out of love and appreciation, once
the battle began, they named it, they added
the slogan of that day was أحدٌ أحدٌ
And it was a way to honor Sayyidina
Bilal al-Habashi.
رضي الله عنه وارضاه When he talks about
this, سبحانه وتعالى When he talks about the
Battle of Badr in Surah Ali Imran, and
I almost feel I should talk about this
when we talk about أحدٌ because that's where
these verses came.
He says, وَلَا قَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ
أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُشْرِكُونَ Indeed, Allah ﷻ
granted you victory on the day of Badr.
وَأَنْتُمْ أَذِلَّةٌ And here's the word that he
used.
I want to talk about this phrase for
a moment because I think it's meaningful.
I think it's important for you to understand.
He says, وَأَنْتُمْ أَذِلَّةٌ And you were in
a state of humbleness or humility.
This doesn't mean that they were humiliated and
that they had no integrity.
Not at all.
It was the opposite, actually.
Absolute opposite.
But what he's talking about here, سُبْحَانَهُ وَتَعَالَىٰ
are two things.
Number one, that you were completely outnumbered.
You were at a full disadvantage in comparison
to your enemy.
That's number one.
And the second meaning is that you're in
a state of humbleness in your hearts.
Meaning you did not have arrogance in your
hearts.
You did not have vanity.
You were in a state of pureness inside.
You had a degree of genuineness on the
inside on that day.
And that's why Allah ﷻ granted you that
victory.
And you're going to find this comment all
throughout the Qur'an, repeated for different examples.
Where Allah ﷻ tells the people who are
engaging in combat or engaging in a struggle
with an enemy, whether it's a struggle that's
on the ground in combat or a different
type of struggle, that you will not be
granted victory if what's on the inside isn't
pure.
If what exists on the inside is not
pure, you won't get it.
It's not going to be granted to you.
If you enter with any degree of riyah,
for example, of ostentation or show-off, or
you enter with any degree of arrogance or
vanity or envy or hatred, then you will
be deprived of something that you wanted.
It will be taken back from you.
وَكَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ
اللَّهِ Allah ﷻ says in the Qur'an
time and time.
How many times does a small number of
people beat a large number of people?
You know that these verses were revealed right
before Badr.
I sometimes feel like I should start out
the story of Badr by reciting these verses
to you.
قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمْ وَالْقِتَالُ أَلَّا
تُقَاتِلُوا۟ قَالُوا۟ وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ
اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَهَرِنَا وَأَبْنَائِنَا۟ So the
story in Surah Al-Baqarah talks about Talut
and Dawud and Jalut.
It talks about how the people of Bani
Israel would ask Allah for a king, a
warrior, a leader, so they can go fight.
And then their prophet would ask them, what
if you're granted a leader and you don't
fight?
And they would say, well, why wouldn't we?
And we have been removed from our homes
and been kicked out of our land and
we've been oppressed.
فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِّنْهُمْ
And then once they were told that they
had to fight, most of them said, yeah,
this is too difficult.
And only a few people stood their ground.
And then Talut would go and he would
take those who were with him and he
would start out with maybe 90,000 people
from Bani Israel.
And there would be three different tests.
Three tests.
Every time there would be a new test
and a couple of them would leave.
And 90% of them would leave.
Leaving at the end, this is what you'll
find in the tafsir, leaving at the end
314 people.
So the sahaba had heard these verses, memorized
these verses, and heard the story right before
Badr.
And one of the tests was that Talut
was given the leadership of the army and
he was not from royalty.
He wasn't from the royal family.
He wasn't from the right family.
And he was not wealthy.
So a lot of people said, we don't
want to fight with him because he's not
from the right.
And then another filtering was when he told
them, we're going to come to a nahr,
only take what you need.
Don't fill up anything.
Don't fill up bottles even though they're in
the middle of the desert.
This is what Allah subhanahu wa ta'ala
has commanded.
So a lot of them, 90%, filled the
water.
So he sent them all back.
And he ended up going to fight the
Amalik with 314 people.
And of course, فهزموهم بإذن الله وقتل داود
وجالوت And they beat them.
And Dawood alayhis salaam and David, of course,
overcame Goliath in the known story.
And in the verses, كم من فئة قليلة
غلبت How many times a small number will
defeat a large number, بإذن الله.
So the sahaba had heard this already.
They already knew this piece, that numbers.
And Allah subhanahu wa ta'ala says in
the Qur'an, have you ever read the
end of Surah Al-Anfal?
There's these verses that huffadh always struggle with.
They can never seem to get right.
Where Allah subhanahu wa ta'ala يَا نَبِيُ
حَرِّضُ الْمُؤْمِنِينَ عَلَى الْقِتَالِ Strengthen your followers in
qital.
إِن يَكُمْ مِنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِئَتَيْنَ وَإِن
يَكُمْ مِنكُمْ مِئَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا
The ratio is 1 to 10.
If there's 20, you can be 200.
If there's 100, you can be 1,000.
And then he says, الْآنَ خَفَفَ اللَّهُ عَنْكُمْ
وَعَلِمَ أَنَّ فِيكُمْ ضَعَفًا This verse was revealed
years later.
Now, Allah subhanahu wa ta'ala has brought
the ratio down.
It requires you for a lower ratio.
Meaning, don't go into a battle if you're
outnumbered 1 to 2.
Because there's ضعف.
Because there's weakness inside of you.
What type of weakness?
Muscle weakness?
No.
There's a weakness on the inside.
And this is what the sahaba had to
all sit down and talk about.
What is the weakness?
What have we done wrong?
On the day of Hunayn, وَيَوْمَ حُنَيْنٍ إِذْ
أَعْجَبَتْكُمْ كَثْرَتُكُمْ On the day of Hunayn, where
you became vain because your numbers were high.
There was 12,000 of you.
And you're like, this is the largest number
of people we've ever had in our lives.
فَلَمْ تُغْنِي عَنْكُمْ شَيْئًا And the numbers didn't
help you at all.
وَضَاقَتْ عَلَيْكُمْ الْأَرْضُ مِمَا رَحُبَتْ And then you
felt that, and you almost lost that battle.
وَأَنْتُمْ أَذِلَّةٌ It's not that you were humiliated.
No, no, no.
It's that you were, you had humility inside
of you.
You had humility.
Your full tawakkul was upon Allah.
You didn't feel superior.
You didn't have vanity.
You didn't have arrogance.
You have to learn these terms and what
they mean.
And how to get rid of them.
Because Allah subhanahu wa ta'ala is not
interested in the armor that you're wearing.
And the type of weapon that you're carrying.
And the numbers that are surrounding you.
He's interested in the sincerity in your heart.
He's interested in the brotherhood, in the equality,
in the love, in the support, in the
sincerity, in the humbleness.
That's what he looks at, subhanahu wa ta
'ala.
He can change.
Anyone can.
We're going to see this in a moment.
If you've read the surah al-Anfal, surah
al-Anfal talks about this in depth.
And I think I gave maybe nine khutbas
on the laws of victory within the surah.
He comments on the Day of Badr.
Listen to these verses.
لِيَقَضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا وَإِلَى اللَّهِ تُرْجَعُ
الْأُمُورِ Listen to these verses.
What does he say?
And when Allah showed you there are numbers
in your dream to be lesser than they
actually were.
So the Prophet alayhi salatu wasalam, remember I
told you they had a nap for a
couple of minutes?
So during that nap he saw alayhi salatu
wasalam in his dream the army of the
mushrikeen.
He saw it all.
And he saw them to be a smaller
number than they actually were.
وَلَوْ أَرَاكَهُمْ كَثِيرًا And had Allah shown you
in your dream that they were more than
that meaning their actual number لَفَشِلْتُمْ You guys
would have failed.
This is the Qur'an.
This is what Allah subhanahu wa ta'ala
is saying.
I can't say any of this.
This is what the Qur'an says.
وَلَكِنَّ اللَّهَ سَلَّمْ But Allah subhanahu wa ta
'ala granted you peace and he saved you
from this loss.
Meaning had he shown you the numbers to
be bigger then you would have gotten a
little bit more scared.
And that fear in your heart would have
become contagious to your followers and the morale
would have dropped and then the whole thing
would have been ruined.
And then he says وَإِذْ يُرِيكُمُهُمْ And then
when he showed you إِذِ الْتَقَيْتُمْ When you
guys met فِي أَعْيُنِكُمْ قَلِيلًا In your eyes
they seemed lesser.
Meaning the Muslims when they stood the warriors
of Badr, the great people of Badr.
By the way, the Sahaba after this day
the best thing or description you could get
if you were a Badri.
If you were a Badri, خَلَص You're taken
care of.
You can't do anything wrong because you were
there that day.
And it's something beautiful.
The warriors of Badr who stood there they
saw the army in front of them.
When they looked at the army, Allah سُبْحَانَهُ
وَ تَعَالَى had their perception of the army's
numbers to be lesser than they actually were.
Who controls the perception of the eyeballs?
Who controls the perception that the brain takes
from what it sees in front of it
aside from Allah سُبْحَانَهُ وَ تَعَالَى All the
warriors stood there they looked at a thousand
people and they didn't seem like a thousand.
They seemed much less.
Not too many of them.
So they stopped worrying as much.
It took away a little bit of that
fear.
وَيُقَلِّلُكُمْ فِى أَعْيُنِهِمْ And he made the perception
of the mushrikeen, of Quraysh, of their army,
of the Muslims to be also lesser.
So the Quraysh is coming and they look
at the Muslims and they don't see them
to be 314.
They look like 50.
So they became sloppy.
They became arrogant like, eh, there's a thousand
of us.
How many people are there?
What, a hundred pups?
This is going to be a steamroll.
We're going to completely bulldoze them.
There's nothing.
It's a hundred.
So they let their guards down.
They stopped worrying.
They didn't plan it out properly.
Why?
Why would this happen?
لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا Because Allah subhanahu
wa ta'ala decreed something that was going
to happen.
Allah subhanahu wa ta'ala decreed that something
He willed was going to occur.
جَلَّ جَلَالُ اللَّهِ سُبْحَانَهُ وَ تَعَالَى That's Allah.
When Allah subhanahu wa ta'ala wants, He
will change the perception that the brain picks
up from what it sees.
It will change everything.
It will change the whole, the whole battle
will become different.
Just based on how they perceived the army
in front of them and how that army
perceived them and everything would just...
Why?
Because Allah, He does what He wants.
وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورَ All matters, they return
in terms of their decree back to Allah
subhanahu wa ta'ala.
In the middle of the battle, I say
this and I don't want to...
You have to learn that you can only
do so much in this life.
You can only account for so many variables.
If that makes sense.
You're obligated as a person to account for
as many variables as possible.
The more you account for, the more wise
you are, the more experienced you are, the
more likely it is that you'll be successful.
And the less variables you account for in
this life, the more likely you're going to
fail.
You have to think of what could happen,
how do I...
I'm going to exhaust all of my resources,
take as much advice possible, dot all of
my I's and cross all of the T's
and try to make sure that I'm doing
the best thing I can do to make
it work.
But you can't account for all the variables.
You have to accept that in life now.
Accept it now.
That there are going to be many things
that you just don't have access to.
That you just cannot account for.
You can't imagine.
Who can account for the perception the brain
is going to take from what the eyeballs
are going to see?
Who can account for that?
How can you account for that?
How do you plan for that?
To make sure that the person here sees
that group the way it's supposed to be
seen.
Like to actually perceive them as the number.
Who's going to do that?
You can't do that.
That's in the hands of Allah subhanahu wa
ta'ala.
So much of this life, if not all
of it, is in the hands of Allah
subhanahu wa ta'ala.
You don't really control much of it.
Do your best.
Learn to always do your best.
Learn to account for as many variables as
possible.
And then leave the issue to Allah subhanahu
wa ta'ala.
Tawakkar Allah.
Allow for Allah subhanahu wa ta'ala to
see through whatever He may and whatever He
wills jalla jalaluhu.
And this is the piece that we learn
from these verses.
Like what these verses in Surah Al-Anfal
are teaching the sahabah after the battle is
that you couldn't have made this ...
And when He tells them ...
...
If you tried to set this up this
way you couldn't have done it.
Like if you tried Ya Rasulallah to set
it up this way you couldn't have done
it.
You couldn't have accounted for the rain happening.
You can't account for this stuff.
But it's Allah subhanahu wa ta'ala's decree.
You did your part Ya Rasulallah.
You did everything you could.
You're on the right path.
You're planning appropriately.
You're putting your full effort.
You're trying your best.
You're exhausting your resources.
And then Allah subhanahu wa ta'ala you
have to be able to leave it in
the hands of Allah subhanahu wa ta'ala.
And whatever He grants you you're okay with.
The sahabah had to learn this.
It wasn't ...
...
Right?
...
...
It wasn't you who did this.
It's Allah subhanahu wa ta'ala.
...
...
This is a confusing verse.
It's a confusing verse if you don't understand
the Arabic.
And because Ali Hamu is breathing down my
neck I'm going to stop here and we'll
continue inshallah this I'll explain inshallah this verse
next week.
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Bismillah.
Question number one.
What was the part of the earth that
the Prophet ﷺ used to his advantage in
the battle of Badr?
As usual, hopefully you guys are all paying
attention because like we say every week, the
kahoo is made as Shaykh Anand is talking.
So if you attended, you will have all
the answers.
There's no excuses.
Mountains and hills is correct.
Let's go to the next question.
Yasir at home is in first place.
MashaAllah.
Question number two.
Haritha ibn Zuraqa was doing what when he
was martyred?
Try not to shout out the answers so
that the people around you can't hear them.
Filling water from the well is the correct
answer.
Haritha ibn Zuraqa.
Okay, we have Yasir at home, mashaAllah still
in first place.
Ibrahim and Muhammad in second and Hassan and
Abdul in third.
MashaAllah.
True or false?
If you're not afraid or scared, that means
you are very brave.
Is that true or is that false?
If you're not afraid or scared, that makes
you very brave.
Think about it.
False is correct.
You guys got that.
I thought a lot of people would get
that one wrong to be honest, but mashaAllah.
Okay, the first three are still the same.
Let's move to the next question.
We're going to go a little bit quicker
because we only have four more minutes.
How many Muslims were fighting in the Battle
of Badr?
314, 214, 3013, or 300,000?
I'll give you guys a hint, it's not
300,000.
Hopefully that helped.
Still two people chose 300,000.
Okay.
Okay, we still have the first two the
same and then we now have Muhammad Abdul
Hamid in third, mashaAllah.
Question number five.
How many people would engage in the duel
of the Battle of Badr?
Sorry, I, okay what I meant for that
question was to be how many duels were
there?
So how many duels, like two people in
each one?
Not how many people.
I, I mis-ordered that.
Three is still, okay you guys still got
that one correct, mashaAllah.
Okay, we have Ibrahim and Muhammad in first,
Yasir at home in second, and Thor in
third.
Let's move to the next question.
MashaAllah.
Who was not sent out in the duels
by the Prophet Muhammad sallallahu alayhi wa sallam?
One of these people was not sent out,
who was it?
Zaid is correct.
Oh, okay we have Muhammad Abdul Hamid in
first, mashaAllah.
Thor in second, and Jarad X Al-Hamdi
in third, mashaAllah, tabarakAllah.
Question number seven.
How many sections was the army split up,
the Muslim army?
This was mentioned.
Let's go a little bit quick, because we
only have two more minutes.
Try to answer as fast as you can.
Also if you answer fast, you get more
points.
Three is correct.
The left, the right, and the middle.
Leaderboard is the same.
Next question.
Question number eight.
Who killed Abu Jahl?
It's tricky, make sure you read this properly.
Actually it's pretty easy, but just make sure
you read it properly.
You know this is the one story that
as a kid, I've been attending Sira since
I was in like grade six or seven,
I've always remembered this story because it always
stood out to me.
How these young kids, mashaAllah, took all the
initiative and they did that, mashaAllah.
And now we have Jarad X Al-Hamdi
in first place, mashaAllah.
Next question.
Question number nine, true or false?
Majority of the people in the Muslim army
were from the Ansar.
Is that true or false?
Quick, quick, quick, quick, quick, quick.
True.
There were 230 of the Ansar and the
313.
Okay, last question before we go for Salah,
what?
What surah?
What surah speaks about the battle of Badr?
I wrote these questions.
Before we go for Salah, don't forget, if
you don't already follow the NWN page, make
sure you do to stay tuned for the
upcoming events.
Now we'll see the leaderboard.
Third place, Sulaiman M.
And you guys get gift cards as usual.
Second place, Jarad X Al-Hamdi.
First place, Mrs. Halal, mashaAllah, tabarakAllah.
We will see you guys all next week,
salam alaykum.
كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسُؤُلٌ عَن رَعِيَتِهِ وَكُلُّكُمْ
مَسُؤُلٌ عَن رَعِيَتِهِ فَالإِمَامُ
رَاعٍ وَمَسُؤُلٌ عَن رَعِيَتِهِ As
-salamu alaykum
wa
rahmatullahi wa barakatuh.
وَالْمَرْءُ رَاعِيَةٌ فِي بَيْتِ زَوْجِهَا وَمَسُؤُلٌ عَن رَعِيَتِهَا
وَالْخَادِمُ رَاعٍ فِي مَالِ سَيِّدِهِ وَمَسُؤُلٌ عَن رَعِيَتِهِ
And the servants also, responsible, will be held
accountable for serving his master's wealth and honor,
responsibility, etc.
So, I would like to talk about this
word رَاعِي and what it means.
One of the most common translations is the
word guardian or responsible.
But also, I cannot help but think of
the leadership position in this word if you
think about it.
Because when you are in charge of something,
you're going to have two things.
Number one, you will be responsible and the
future will be held accountable.
So by definition, you have to be a
leader.
So the Prophet ﷺ is saying that every
single one of you, whatever position in life
is filling, whether it's the ruler, whether it's
a servant, it doesn't matter where in the
level, in your age or social, economic status,
whatever.
Then you are responsible of whatever you're responsible
of and you will be held accountable.
So you better run it well.
So there's a leadership position.
There's a leadership characteristic that one should have.
Now the word leader in Arabic is قائد.
And this word, I would like to explain
it a little bit.
Because the word قائد, it means the person
who leads from the front, not from the
back.
If you think about it.
The word قائد, so a blind person has
a قائد in front of him, right?
Not behind, pushing.
Should be in the front.
And this is the spirit of leadership actually.
That you should be in front whether you
want it or not.
If you're in a position of leadership, one
should be in front.
And the Prophet ﷺ, this is what he
embodied.
The Sahaba used to say that إذا حمر
البأس, that when it's battle, in the battlefield
and it's really really tough.
كنا نلود برسول الله ﷺ.
We used to almost protect ourselves, shield ourselves
using him.
ولم يكن أحدنا أقرب إلى العدو منه.
And no one was closer to the enemy
from him, from the Prophet ﷺ.
If you think about it.
The leader is not sitting in the back
and barking orders to people.
A leader is in front doing it.
Practicing it.
And that's on every level.
Not only in battlefield and we always think
of it this way.
If you're in a position of leadership, think
of that.
That if you're in a position of leadership,
then you have to do it.
You have to be in front.
And the Prophet ﷺ gave no exception.
He said كلكم, every single one of you.
From the Sahaba to us.
Otherwise it won't work.
It won't work if everyone thinks that someone
else will do it.
And there's someone else who will take care
of it.
It's okay, I don't have to.
It's actually at your level.
Whatever qualities you have, whatever position you fill.
Then you're a leader.
You're a leader.
You're responsible.
And مسؤول.
And you'll be held accountable.
That's how it works.
And that's the only way how Islam spread
and how we have everything we have today.
That's the only way.
It's by leadership.
It's by being a leader wherever you go.
I hope this was a benefit.
عَنْ عَبْدِ اللَّهِ ابْنِ عُمَىٰ رَضِيَ اللَّهُ تَعَالَىٰ
عَنْهُمْ أَرْضَهُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ يَقُولُ كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَاعِيَتِهِ
فَالْإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَاعِيَتِهِ وَالرَّجُلُ رَاعٍ فِي
أَهْلِهِ وَمَسْؤُولٌ عَنْ رَاعِيَتِهِ وَالْمَرَّأةُ رَاعِيَةٌ فِي بَيْتِ
زَوْجِهَا وَمَسْؤُولٌ عَنْ رَاعِيَتِهَا وَالْخَادِمُ رَاعٍ فِي مَالِ
سَيِيدِهِ وَمَسْؤُولٌ عَنْ رَاعِيَتِهِ فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُولٌ
عَنْ رَاعِيَتِهِ صدق رسول الله صلى الله عليه
وسلم سبحانك اللهم وبحمدك لا إله إلا أنت
استغفرك واتوب إليك والسلام عليكم ورحمة الله وبركاته