Hamzah Wald Maqbul – 20150527 Fiqh Class Sahabah.mp4
AI: Summary ©
AI: Transcript ©
We're nearing the end of the
we're nearing the end of the, the aqidah
section.
Inshallah, I'm getting pretty close to the beginning
of the fixed section of the book.
So
This is part of our that the best
of generations
from this Ummah
is the generation that saw the messenger of
Allah
and believed in him
and those are the people we
we refer to as the
There are some people who are alive during
the time of the prophet
and even met him, but we don't consider
them to be Sahaba because
they didn't believe in him.
They only accepted Islam after he passed away
or they they accepted Islam in such a
way that they never met with him. They
may have also accepted Islam during his lifetime,
but they never met him, they never saw
him.
One of the definitions of the ulema is
those who saw the Nabi Sallallahu Alaihi Wasallam
in a believing state and died in that
state.
But I prefer the definition of those who
the prophet Sallallahu Alaihi Wasallam saw them while
they were believing. For two reasons, one is
because some of the Sahaba radiAllahu alaihi wa
ta'ala who were blind.
So that would be
a unfortunate technicality,
unintended at any rate at any rate. And
the other
the other,
reason is because there is something in
meeting somebody
that has a spiritual reality.
Meeting the prophet
isn't just,
you know, isn't just like you meeting any
other person.
There's a spiritual reality to it. There's a
blessing and then there's a barakah in it
that goes deeper than the world of counting
and the world of,
of, of weighing and measuring things.
And it's sufficient for
us to know that that generation did what
no other generation did in order for us
to,
accept that fact.
But, for those who would like a textual
proof
as many people often
desire,
There is a hadith of the prophet
that says that there are
there will be people who go out in
the path of Allah and their armies will
be granted victory by Allah because
they have a Nabi amongst them.
And there are there are armies that will
be granted victory
when they go out in the path of
Allah because
there is somebody who's a companion of a
Nabi amongst them.
And there's armies that will go out in
the path of Allah and be granted victory
because there was somebody who
was the companion of the companion of a
companion of a Nabi amongst them
So this means this means that there is
some reality more than what you can weigh
and measure. Allah
loves the
Allah Ta'ala loves the
and he also
loves those who were closest to them and
he loves those who were closest to those
people. And this is part of the reason
that the ship is still afloat.
To be honest with you, this is part
of the reason that the ship is still
afloat is that we are the ummah of
the prophet Sallallahu Alaihi Wasallam.
And even though time and space has
put a great, great
barrier between us, but we're still connected to
him we're
still connected to his
and that means something to Allah.
Many of our prayers are answered not because
of who we are but because of who
they were.
And this is something that we should understand.
This is very key to understanding what the
and the position of the
and whom is in Islam.
The first is because obviously they're the companions
of the messenger of Allah that's kind of
a top down
effect that that they're the ones who we
know about the prophet
through them.
And so as a matter of rationality
and logic,
whatever we know about Allah is all contingent
on the prophet Sallallahu Alaihi Wasallam and whatever
we know about the prophet Sallallahu Alaihi Wasallam
is all contingent on the Sahaba,
whatever we know about the Sahaba
and whom is contingent on the Tabi in
the generation that came after them so on
and so forth. And I like to give
the example of a chandelier.
In a chandelier that's hanging from the roof,
you know, we have a nice chandelier in
the Masjid,
God bless whoever
their idea was to buy it and whoever
paid for it.
That
chandelier, no really,
it's
the beauty of the entire world is because
people bother to beautify the house of Allah
the day that stops happening. I mean, not
be the biggest priority in the Ummah, but
it's still an act of piety nonetheless. The
day people stop beautifying the houses of Allah,
Allah will cease to beautify
this world. But
the
chandelier is hung usually by chain.
So the chain is made up of so
many links.
So which of the links is the most
important one?
If you're standing underneath it,
which of the links should be most important
to you? The first one, the same one.
Thank you. Oh, yeah.
They're all they're all they're all important in
the sense that although you may make argument
the first one last whatever, there may be
some validity to that. I'm not I'm not
gonna, like, discount it. But from the vantage
point of someone standing underneath this chandelier, they
all are because if any of them break,
the whole thing's gonna come down one way
or the other.
So in that sense, we always paid particular
as as a ummah. We always paid particular
attention to
our and that's what
means. Means. You know?
It's
a it's a chain. Means to stack things
on top of each other. We use the
word
as well. Right? And
literally means a chain.
Like the word the word sounds like a
chain.
It's like they're 2,
like, you know, parts that are repeating. So
it's a that they're just all these repeating
parts that that happen that bind us to
Allah
and Nabi Sallallahu Alaihi Wasallam is our to
Allah Subhanahu Wa Ta'ala but we we honor
all of the people who are in the
chain between us and the
because of what? Because if any part of
that chain breaks, then our connection to Allah
Ta'ala is wasted
And that happens, that happens with people. It
happened with the and it happened with the
nasala. You know, amongst the
there are people who love Allah Subhanahu Wa
Ta'ala maybe more than we love him. And
there are people who love good and who
love the poor and who love,
you know, love to do what's best, you
know, even more than we do. But they're
broke somewhere along the line. And so it
doesn't avail them. It doesn't give them any,
you know, it's like a a power outlet
that's not hooked up to the grid.
You can plug your stuff in, but it's
not gonna go anywhere.
And so we're very cautious about that. We're
very cautious about that and we're very particular
about our,
that it should all be maintained properly from
the top to the bottom. Obviously, it's part
of our that the people in the beginning
of this were
the best of this
and that they were the people who are
the most,
trustworthy and the ones who Allah chose to
deliver this message, you know, to the rest
of the ages. And if there are people
like us at that time,
the the message, unfortunately, probably would have been
wasted in time by no fault of its
own.
But there are people who,
you know, they took it and they guarded
it and they protected it and they served
it, you know, with everything that they had.
And so you read the stories of
the and when a person should read the,
read the, you know, like we're reading on
Fridays and things like that.
People should read it, you know, and it's
one thing, unfortunately, very unfortunate. People don't read
it. People don't, you know, know the of
the prophet
in-depth. If you see just the the way
that that those people sacrificed in order to
hold on to Iman, before the prophet
left from
to Madinah Munawara,
you know, there were not a whole lot
of Muslims. They were probably in the 100,
they were probably they're not even at the
a1000
mark, maybe well short of it. I don't
know the exact numbers, but I'm pretty sure
they were short of a1000 by by by
by a long shot. Maybe 2, 300 or
something like that max. You know, amongst which
some, many of whom were scattered amongst the
tribes that weren't even Muckins and many of
whom were people who were
like slaves
or very poor or women or old people
or whatever, you know. And so you see
that those people, how they held on to
their Islam,
Right? They say,
he
was he was tortured, you know, he was
tortured by by by, his master, Umayyah, and
told to recant his Islam.
And,
you know, he when he was tortured, he
would say,
you know, the he's 1. He's just 1.
There's just 1 God.
And
and then
he would say, tell him, say the name
of Hubal, say the name of the other
idols and he would just keep saying
there's just one, there's just one.
And you know how he was tortured and
a stone was placed on his chest and
it was
bending his bones
and he was laid out to torture in
the hot sun.
And,
you know, he later described the the feeling
that when he was on the verge of
being killed, he described the feeling that I
felt like my soul was like a bird
that was flattering or flapping around in a
cage and just waiting waiting just to leave,
just to just to just to just just
bounce, that's it. Get out, it's all done,
you know.
And, and so they thought they thought he
had gone mad because of the torture
that how how he was how how how
he stuck to Islam.
Abu Jahl killed them both in front of
Amar, and it was a beautiful family. You
know, Amar first became Muslim and his parents
gave him grief about it. And then finally,
he convinced them to enter Islam and both
of them entered into Islam as well. And,
and,
his his parents were the freed slaves basically
of Banu Mahzum
which was a source of great hostility toward
the message of the prophet Sallallahu alaihi wasallam.
It was a clan. You remember they mentioned
that the clan split after after,
Hashim passes away and so Mahzoum becomes preeminent,
but the the the the clan clan of
Hashem will still keep the,
keep the rights to to to feed, yeah,
to feed the to feed the pilgrims and
to give them water and whatnot. But, like,
the actual the political power, they took it.
You know? So that that's who they were.
So they they were very not happy that,
look,
there's someone now. He claims that he's a
Nabi. How are we gonna beat that? You
know, we can mess with him in terms
of like tribal ascendency, but, you know, receiving
revelation, you know,
he just like, you know, the Banu Hashim
just put a, put, Abdu Shams put one
over on us.
You know, Abdu Shams pulled one over, over
Abdu Dhar. And so,
you know,
you you see that that they torture that
he killed them. He literally tortured them and
killed them in front of his his eyes.
And
when they're being tortured, the prophet couldn't
do anything
because there's no human rights, there's no police,
there's nothing. These people are the big you
cannot stop them from doing these things.
No one you're in a call afterward to
stop them. It says the prophet saw them
while they were being tortured, he passed by
them. And he said that he said that,
you know, have have Sabr, have patience, family
of Yasser because your appointment is in Jannah.
And so he saw them, the both of
them, killed before his eyes.
And the the the the the even stranger
part than all of that is that when
they,
when
came to him to for his turn to
torture him and then threatened him with death.
He says, I'll kill you, recount your
Islam,
and he recanted his Islam.
And then afterward he was so ashamed of
himself that why did he do such a
thing and he couldn't show himself to the
prophet sallallahu alaihi wasallam and he was crying
and weeping
and so he was then brought to the
prophet
and he said, what's wrong? He said that
you
know destroyed my entire akhirah because of, in
a woman of weakness and I don't know,
I'm so ashamed of myself and I'm this
and I'm that. And the prophet said, what
happened?
He said, I saw him kill my parents
and he was coming to me as well.
And
I said that I recanted my Islam just
to save my life, you know?
And
he thought Allah will not forgive him for
this, that this is something that that's it,
it's over.
And so the prophet assured
him that if you, you know, you did
it to save your life, you didn't actually
mean it. You know, it was under duress,
it's not your fault. It's actually his fault
for coercing you to do such a thing,
you know? And there's a ayah literally revealed
because of him, right,
that says, you know, that that promises a
punishment of Allah to those who leave.
Iman after having had it except for those
who are forced
forced to forced to forced to say so,
even though their their hearts are content with
with faith.
And that's literally revealed in, you know, because
specifically for him and then afterward for anyone
else who's in that situation after him.
But the point of all of these stories
is what?
That that's the best of that's the best
of generations, you know, that's the people who
had the most iman from this ummah.
Nobody else afterward will be able to come
and say that I did what the Sahaba
radiAllahu ta'ala and whom did nobody.
Said Ali radiAllahu ta'ala and who in the
prophet sallallahu alaihi wasallam preached his son to
his own clan,
not all of which were thrilled about all
of what was going on.
They he he promised them that, you know,
the the he promised them the the help
of Allah and the victory over the Persians
and over the Romans. And he asked, who's
with me in this affair? And no one
would say it. No one would say, no
one would say anything. No one said anything.
Finally said,
who was like 9 years old at the
time.
He's 9 years old at the time he
stood up and said, I'm with you.
And so who's gonna come afterward and say
that they could be there for him at
that time, you know?
So this is why this is part of
our akhida, this is part of our akhida,
the Sahaba Radiallahu Wa Ta'ala and whom were
people that
Allah Ta'ala chose for the service of his
Nabi Sallallahu Alaihi Wasallam and they're the best
of this, Umma. And we don't say that
they were infallible people,
that they were people incapable of making mistakes
like the prophets were. But we say that
they were there, you know, to do what
nobody else was there to do and they
did what no else did, and no one
else would have been able to do where
they put in that position.
You know? And it was a complete joke.
It was a complete joke to the mushrike,
and they said this kid's like a 9
year old boy,
the noblemen and the chieftains of Quresh
are gathered in front of you, and he
shouldn't even, according to Adib, he shouldn't even
be allowed to talk in this gathering much
less, you know, say whatever. But there he
was, you know, later on he became the
mirror, he became the Khalifa
and the promise of the Prophet Sallallahu Alaihi
Wasallam was true. But nobody else later on,
you know, can come and say that I
did I did what those people did, or
I I was there when they were there.
Even if every one of us, they torture
us and stuff,
protect us, but if they do all of
this stuff and we make even the ultimate
or superlative sacrifice for Islam that a person
has to go through all this hardship and
then finally even have to give their life
for the sake of Allah
For us, we have the benefit of hindsight
that there's all the centuries of, of of
of
of,
peoples, you know, it's a culture. It's something
our forefathers did before us. It's something, you
know, whether if not in
in blood lineage, at least in spiritual lineage,
you know, we have this whole civilization that
bears witness and testifies to the goodness of
the prophet
and the correctness of his message.
But we don't
you know, we we have all of that.
You know, we have examples for what to
do in these situations that are there. But
for those people who the
prophet he was just some, you know, someone
they knew and that that was promising all
of these things.
And, you know, you know, a 100 people
lie and cheat every day for their own
benefit. You know, there's nothing new about that.
But they believed, you know, they believed with
such a simplicity and with such a sincerity
that nobody afterward can, you know, say anything.
The first people who accepted Islam were whom?
First said the Khadija
the wife of the prophet
then said, Abu Bakr
just, you know, and then afterwards said, Abu
Bakr will
grab basically,
because he was friends with the prophet Sallallahu
Alaihi Wasallam
in Jahiliyyah anyway.
And he'll grab basically all of the people
of decent character from the Quraish
and all of them, he'll take them by
the hand and he'll
preach a santa to them
himself. Even
who was, you know, mentioned that he was
being tortured,
on the brink of his death, he he,
purchased him from Umayyah, told him that you're
gonna lose. This is your property. You're gonna
lose all your money in him if you
kill him right now. Just sell him to
me.
Even though and they stopped doing it later
on. They stopped doing it, selling the
the the Muslim slaves when they're being tortured.
But but he he he did that. He
literally he was a businessman.
He spent all of his money. He went
bankrupt basically buying,
buying all of the slaves that would become
Muslim and that were being tortured to death.
He basically spent all of his money doing
that. And
so when people would praise him because of
his steadfastness and his character and piety and
the complete
sincerity with which he used to serve the
prophet
he would tell people that are nothing except
for a good deed of one just one
good deed of Abu Bakr's,
you know, and so then who is gonna
come afterward and then say,
say bad about the Sahaba
on whom?
This is an Aqidah issue.
They're praised in the book of Allah
again and again,
again and again. Allah
describes them
them. Right?
Right?
He
says,
That the people who took the
the the the abode as a home,
and iman as a home, meaning the people
of Madinah, the Ansar of the prophet that
called him to,
to immigrate toward them. Right? And they oftentimes,
you know, they
They write the word immigrated, immigrate with like
an I and an e. And so the
I immigration is a of the Americans. It's
a word we made up
And what used to be used before is
the e, and what is the difference between
them? Emigrate with the e is that you're
fleeing from somewhere because of how bad it
is.
And immigrate is that you're going somewhere because
how good it is.
So they used to say immigration for America,
that we know whatever place you're coming from
is trash, which may not be true, but
that's our attitude, right? We know wherever you
came from, whatever country you came from, even
if it's, you know, jolly old England or
whatever. It's it's it's nothing compared to this.
This is nice. This is good. Right? So
they always write when they write the seerah
of the prophet
they always write the immigration with a e,
and you should write immigration with
I. Because, you know, what the prophet
gave him in Madinah was better than what
any other Nabi ever received in the history
of mankind and
the generations bear witness to that.
Generations bear witness to that.
But
without without
showing any disrespect to and to the Haram
of Allah but
the
you know, anyway talking about
the Sahaba
and whom those first people who
accepted Islam,
those people who
called the prophet Sallallahu Alaihi Wasallam to their
houses, right? Those people,
we're reading the Ayah of Surat Al Hashir,
those who took that that city and who
took faith as an abode for themselves and
that love those who, immigrated toward them
and,
they prefer that those who immigrated toward them
over themselves, even though
dire poverty was their lot.
And says that the one who is protected
from his
own,
from his own greediness and stinginess,
that person will be successful. Those will be
from amongst those who are successful.
And Allah
praises
the Muhammad
I apologize, Mike.
So this this doesn't answer the hush. Yeah.
So it's a hush.
No. The first before
it. The verse after is always easy to
come up with. The verse before you're stuck
unless you start from the beginning.
Don't worry, bro. I'm I'm I'm I'm almost
there. I'll pick it up.
No. It's about the the.
Right? Right here.
Right. The
for those who,
for those who those poor people, the fukhara
of the the
those people who left and they left with
nothing, even the ones who were wealthy amongst
them before the coming of Islam. They were
driven out of their homes, they had nothing.
That they had nothing And,
that they were driven out from their homes
and from their wealth.
And they're only seeking out, the grace of
Allah Ta'ala and that he should be happy
with them, that he should be pleased with
them.
And they're the ones who always were ready
to assist Allah and His messenger
those people were the people of true faith.
So the point is Allah praises the Sahaba
radiAllahu ta'ala in many places in the Quran.
In many places in the Quran.
Right?
That Allah is
is pleased with
the believers and you tell refers to the
as the believers.
When they took when they took the pledge
of allegiance with you under the
the the the the under the tree.
Because
he he he knew he knew the what
what what good was in their hearts at
that occasion.
When did that happen? The sahab prophet sallallahu
alaihi wa sallam,
he had a vision. He saw a vision
that these sahaba radiallahu on whom and him
are going to Makkamu Karama. This is the
height of their war and antagonism with the
Quraysh,
that they're all going to visit the the
Kaaba, and they're going for Umrah, and they're
in pilgrim garb. And so they all became
excited, and so he said, let's go. And
the only people who went on that trip
were who? The sincere people because it wasn't
a war expedition.
In a war expedition, people wanna go. Why?
Because if you win, you get a lot
of money.
You get the the the hanima, the spoils
and the booty of war.
But this is something all you're going to
do is you're going to go into enemy
territory
unarmed
and you're going to come back with Umrah.
You can't feed the kids or or pay
the mortgage with Umrah. Right?
So there, you know, so the the this
was only the sincere people went on this
expedition.
And so
they they they left and they went in
pilgrim garb,
and the the Quraysh sent an army to
intercept them and to stop right here even
though this was unprecedented.
It was a very awkward in terms of
the in international relations with Arabs. It was
awkward situation. It was unprecedented for them to
stop. For them to stop somebody who is
coming to visit the Kaaba is very unorthodox.
They weren't allowed to do that. That was
part of the honor that they had as
the, the
the the the custodians of the sacred house
was they had to let everybody come even
in the system of Jahiliyyah.
So they intercepted the the the Muslims and
they said, wait, we need to negotiate because
they had, like, some really hard beef with
them with each other.
And so,
what happens is they sense in Uthman
on who to negotiate because he was somebody
that was of high standing
with, with, with all of the above in
Jahiliya as well. And he was a soft
person more prone toward an agreement
than anybody or more more disposed toward an
agreement than anybody else. So they sent him
and, he was supposed to come back after
some time and he didn't come back a
cup 22 days past that he didn't come
back. And so what happened was the prophet
feared that they had killed him treacherously.
So look, this is a the you know,
he took an oath of allegiance from the
Sahaba radiAllahu ta'ala and whom at this place
the bayatulridwan.
It's called the bayatulridwan,
the oath of allegiance of Allah's pleasure.
Why? Because
Allah described that oath as
Indeed Allah has been as pleased, is pleased
with the believers
when they took this, oath of,
allegiance with you,
under the tree because they were, you know,
it was a very
dangerous position they're in and they may all
have to die because of that. And so
as a show of their loyalty to the
prophet Sallallahu Alaihi Wasallam, they took this oath
that will die for you even if we
have to.
And the interesting thing, Sayna Uthman was absent
from that from that oath.
And so the prophet,
he put his hand in and his right
hand and he put his left hand in
on behalf of Sayidna Uthman
And Allah says that Allah knows what's in
the hearts of of those people. And he
says about them,
that when they took that oath that Allah,
his hand was above their hands.
Obviously not not just, you know, talk about
anthropomorphism
but it's a metaphor that that Allah was
also, you know, that if those people took
part in this thing, Allah also was a,
what was was, had taken part in that
as well in that in that oath of
theirs. That he was just like they were
for Allah to Allah. Allah was also for
them until the end, which is a big,
it's a big deal. It's not a small
thing. The reason we bring this up is
that
the Sahaba Radhi Allah Ta'ala and whom, right,
again, like we said our aqida is not
that they're,
infallible. Maybe
one of them did something, there was a
better thing that they have done or someone
made a mistake and made Tawba afterward from
it or whatever. Those things happen. But on
the whole,
whatever they did or whoever they are is
the benchmark. There's nobody afterward who's better than
them.
Spiritually,
and there's nobody else that afterward who did
as much as they did or who will
do as much as they do or who
is able to come to close to the
mark of their sincerity or their sacrifice or
the piety with with which they did what
they did. This is our.
There's the Sahaba then after them all of
the Tabi'in.
Then after them all of the Tabi'in and
then after the those generations it's up and
down.
Who knows, you know, where the khair is?
Is the best of the ummah in the
beginning of it or in the end of
it. But before that, even to the point
of the Imam Mahdi,
right, there's a a a a figure that
will
appear near the end of time that the
prophet sallallahu alaihi wa sallam foretold
and he will be, he will physically resemble
me and he will be Mohammed, the son
of Abdullah just like I am Mohammed, the
son of Abdullah
like me.
And, and and even the Imam Mahdi, what
a great rank of that person, whoever that
person will be.
That people that that people,
you know,
look forward to the the help of Allah
through this person near the end of times.
But even that person whose rank is not
going to be as high as the rank
of the Sahaba radiallahu anhu nor the rank
of the tabi'in or the tabi'in of this
ummah.
And that's that's established by by direct proofs
from the book of Allah Ta'ala and the
sunnah of the prophet
And so it's important to understand that. And
I think it's very interesting if you look
at the entire corpus of Allah and the
entire corpus of tradition.
If a person wants to misinterpret the book
of Allah Ta'ala, it's very possible.
It's very possible.
Cheap
misinterpretations
are used all the time of book of
Allah Subhanahu Wa Ta'ala
and Allah himself says that this is possible.
If you read in Surat Al Baqarah near
the beginning of Surat Al Baqarah Allah
Tata
says
That this book will be used
to guide a great number of people and
it will be used to lead a great
number of people astray.
And no one will be led astray through
this book except for a person
who is predisposed toward
toward fist,
toward
transgression,
a person who doesn't like to keep rules,
a person who likes to be treated well
but doesn't like to treat other people well,
who has this fundamental,
inability to cope with, like, you know,
with with with with the fact that if
you want good in society, you have to
do good yourself and everyone has to do
good. The person who's not willing to put
a share in, those people, when they look
at the Quran, they'll be misguided from it.
So if one of the kind of most
cheap, like, dollar store misinterpretations
of the the Quran that you'll find in
every age. Right? The last the last
that worship your lord until
until certainty comes to you. You know? And
so there's all these bizarre cults and they
say, oh, look, see, Allah even says in
the book that you worship until certainty comes
to you and our hearts are alive,
are are are on fire and flamed with
the love of Allah ta'ala and the light
of certainty.
And so we don't have to practice the
Sharia anymore. We don't have to pray. We
don't have to fast. We don't we can
eat pork. It won't harm us. We can,
you know, go watch a movie, casino, drink,
drugs, everything, all of it. No problem because,
you know, our the whole rest of the
Sharia is for you guys who are like,
your hearts are weak
to protect you, but our hearts are in
the right place. And so, like, the and
things like that, Isma'il is they invoke this
to this day, by the way. Right? That's
why when we say, right, if I say,
for example, like there's like a unfortunate incident
in Pakistan that happened recently where a bus
of of Israelis
were coming from work or going to work
or something. Someone got on bus on the
bus and, like, killed, like, 40 of them
or whatever. And so it is into this
huge response of sympathy, which there should be.
You know what I mean? If they're citizens
of the state, the state has given them
protection,
then you can't just get on a bus
and start shooting people. It doesn't matter. You
know?
The the the other things don't matter. Even
if a person was a criminal guilty of
murder, you can't execute them if you're not
the judge in the court, you know. Islam
doesn't allow that vigilantism, you know, at the
very minimal.
And so it was unfortunate that some such
a event happened. But then people say, oh,
look, you know, and you know what caused
this is all the the and
are saying that Isma'ilis are not Muslims and
they are, they, you know, then like they
should stop this hate rhetoric and blah, blah,
blah.
Okay. If you're going to say that a
verse of the Quran says that you don't
have to follow the Quran,
that's not hate rhetoric. I'm not telling people
to get on a bus and beat people
down. If you know someone who's Ismaili, please
by all means treat them with the dignity
every human being deserves
and don't like, feel free to commit violence
against them. But it doesn't mean that, like,
what they're saying is in any way right.
And so these types of, like there's, like,
a shopping list of, like, weird misinterpretations
like this. Right? And the the the the
antidote to all of these things is what
the canonical interpretation of the book of Allah
ta'ala and the sunnah of the prophet sallallahu
alaihi wasallam, which is which is transmitted through
the Sahaba.
And so the hallmark of every
heretical sect and the hallmark of every,
sect which which is,
diverges from the,
from the proper,
tradition of Islam is all of them they
have a couple of things in common. The
biggest thing that they have in common is
that they don't respect the as
a legitimate source of deen. Despite all of
these things and even more than that, what
we mentioned
in terms of rational,
rational proofs that they were the ones who
were they were the ones who were there
to learn directly from the prophet and they
gave more sacrifice than anyone else did. And
in terms of textual proof that Allah in
this Quran has so many verses praising them.
It's something
It's not something that that can be hidden
from someone who has a
sound,
frame of mind, and it's been, even from
a demographic, you know,
demographic point of view. It's been the belief
of the vast majority of Muslim scholarship and
Muslim people
throughout the centuries.
But every kind of, you know, not headed
a group, their first first target is always
the Sahaba. Oh, Abu Bakr was this. Oh,
Omar was this. Oh, Ali was this. Oh,
Osman was this. These people were
these people were hypocrites. These people were weak.
This person abused this. This person was a
liar. This and they just make up all
kind of weird types of things. Even this
group, the the the the Ismaili group that
we we talked about And the hallmark of
them is that they say, oh, Abu Bakr
and Omar are you usurpers to the caliphate,
and they never,
loved Allah Ta'ala and his
in the first place. They're just waiting for
the prophet to die so they could take
over everything. And and they say all these
horrible things about about them, and they have
all these horrible beliefs about them that, you
know, that that that that that they're all
the beloved
hypocrites and, you know, they make their own
interpret their their own tafsir of the Quran
and this Egypt. This is Abu Bakr and
Taghut. This is Omar. And I was weird,
like, you know, like, whenever, like, bad things
are mentioned in the Quran. It's like, yeah,
this is just a secret a secret illusion
toward Abu Bakr and Omar, you know. And
the reason is what? If you if if
you take those guys out of commission, then
you're free to you have, like, it's a
whole new world. You know? Like the little
mermaid, it's a whole new world. You can
interpret whatever you want to mean, whatever the
* you wanted to mean, and there's no
proof against you.
And at that point, when you when you
open up the box to the lowest common
denominator,
the argument that will always be ascendant is
the argument that appeals to the nafs. That's
why these groups always have these weird
where, like, bank interest is okay and, you
know, they have something called temporary marriage where
you can marry a woman in the back
seat of your car for a half an
hour for the Mahara $15 for you know,
you can't you you this type of weird
types of stuff. Obviously, yeah. Yeah. Of course,
man. If I was like
16 years old and like, you know, I'd
be like, yeah. This is like, really this,
like, sounds like it's really great, like, below
average, like, intellect
and, you know, questionable,
questionable, like, moral upbringing. I'd be like, yeah,
man. This is the type this is this
is the moderate Islam we've been waiting for
all these years, man. I'm not gonna be
no crazy Isis, man. I'm gonna do this
backseat thing, you know.
Yeah. Obviously, once you once you have when
you when you lose when you lose the
tradition,
then you always
whenever you blow open anything like that, you
always your your,
arguments will always devolve to the lowest common
denominator, whatever makes the nafs happy. And so
these types of interpretations
that, you know, you know, our hearts are
already have the love of all in them
so we don't have to worship them anymore.
The Sahaba radiAllahu anhu narrates from the prophet
sallallahu alaihi wasallam is by so the whole
signs of Hadith goes out the window because
who's the one narrating the Hadith?
The Sahaba.
So you don't have to look at any
of the Hadith anymore. The Hadith establishes
that the meaning of the word here in
this surah is death. It's an illusion to
death.
And and the prophet
said so
on his own
and they transmit it from him. But you
know,
the entire the entire practical living example of
Islam,
you totally dismantle it once you lose the
Radhi Allah Ta'ala and whom. So intellectually they're
important, spiritually they're important. We talked about that
the barakah and the blessings of being connected
connected with them.
And we say even from a historical point
of view because the like we said,
there are a lot of things that they
did that that that,
there are a lot of things that they
did that maybe the ages
may not have understood.
And there may be a few things that
they did that may actually have been mistakes
or something that better could have been done
by for the sake of argument, we'll say
that because it's not the aqid that if
anyone says that that we believe in
that they're they're they're infallible or divinely protected
from committing mistakes, we'll say that that person
is a because the is only a a
a a a a a a trait of
the prophets. And we believe that the prophet
was
the last prophet. So anybody who claims infallibility
after him,
we'll say that you we will say that
you have violated the of infallibility
because if you're infallible that means everything you
do becomes a sunnah also.
And there's nobody like that except for the
messenger of Allah sallallahu alaihi wa sallam.
So, you know, for the sake of argument,
we'll accept someone might say, okay, this may
have been a mistake, that may have been
a mistake. We might we'll accept that that's
a possibility.
But at the same time, they're the benchmark
of what's possible
from someone who's not a.
And, and we're not gonna get anywhere near
to that that that point position.
And this is a verse of the book
of Allah Ta'ala. Allah Ta'ala
says,
I didn't create the mankind or the jinn
except for the except for to worship me.
And so after the gathering of the prophet
the people who were the most
perfect reflection of the worship of Allah
were those people.
And and Allah bears witness to it in
his book and the messenger of Allah bears
witness to it in his hadith and the
ages bear witness to it in in in
in seeing what civilization and what customs they
they
they they put together and how much it
means to all of us. Even a person
who's not a Muslim, how much benefit they
derived from Islam. Everything from like whatever uncle
Ben's rice to like ice cream cones have
been invented by Muslims. That has nothing to
do with all his mathematics, geometry,
culture, civilization,
universities that popes studied at etcetera, etcetera. All
of these things were from the civilization of
the Sahaba radiAllahu ta'ala and whom that they
came out that came out from. So we
say that Allah ta'ala says what? That that
that I didn't create mankind in jinn except
for to worship me. And this is corroborated
by the the hadith of the prophet sallallahu
alaihi wa sallam that that there will be
a time that will come where the people
won't know the Quran anymore.
There'll be a time that will come. The
people don't even know how to say the
the shahad Allah ilaha illallah anymore. Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah
Allah
And once that person is gone, then the
day of judgment will happen. Why? This corroborates
the meaning of the the verse of the
Quran that
the purpose for all this physical universe is
the the the worship of Allah Subhanahu Wa
Ta'ala. And as the as the worship of
Allah Ta'ala
illuminates this this this,
realm that we're in right now, Allah will
put more and more Barakah and blessings in
it. And as that light starts to dim
and go out,
the blessings in the
being in this place will will become less
and less to the point where,
eventually, you know, even the last person who
knows the, the, the sacred name of Allah
ta'ala leaves, then the entire thing will be
folded up. This whole thing has no more
purpose for existing anymore. And the will start.
And so we say that if the Sahaba
if
you want to argue with us about their
and you want to talk bad about them
and say that they ruined everything,
then it was theirs to ruin.
It wasn't ours
because nobody did anything like what they did.
Nobody was able to bring a service to
the Deen
and to to the Deen of Allah Ta'ala
and help to the Prophet
like they brought. And so even if they
did, no one could blame them because this
entire
this entire, you know, the entire show was
theirs.
So a person should be very careful when
they speak about them. This age that we
live in is an age of stupidity
in which people are very quick to
make comments and their opinion about this, that
and the other thing, including the Sahaba radiallahu
anhu. And it's the hadith of the prophet
sallallahu alaihi wa sallam and the Nabi salaam
says Allah
Allah means it's that
I'm You Allah You Allah I call I
call I desperately call your aid, invoke your
aid, against
anybody who says anything about my companions.
For indeed the one who loves them, I,
with my love,
am am the one who loves them the
most.
And the one who hates the
woman
and whoever hates them, I, with my hatred,
hate them the most.
Woman,
woman, woman,
It's a hadith narrated in the sun of.
It says that that and whoever,
whoever,
it tries to harm them or irritates them.
That person has irritated me and whoever irritates
me has irritated Allah and whoever irritates Allah
it's very near that Allah will will will
will grasp that person, will will will will
will take that person out.
And so
the this is why.
So even if the thought enters the mind
of a person, a person should understand that
the perfection of these people's worship of Allah
Ta'ala that Allah and
themselves
bore witness to is something that is is
is something that requires reflection and understanding.
And even if a person were to say
not
not like inside their heart, the decision that
somebody or some people amongst them made at
a certain point or at another point, We're
not even saying that that they're right. Everything
they did was a 100% right.
But we're saying in general, a, they deserve
that you, you think over what they did
and ponder over it and don't be hasty
in making a decision regarding these issues.
And b, even if even if you should
find that something you still don't feel like
it was the right thing to do, that
their mistake is like a
like just a drop in the ocean of
of goodness that they that they were, that
they did, and they brought to brought to
us. This is very counterintuitive
to the western mind. Western mind is trained
to see bad in everything.
It say it's trained to see intrigue in
everything. It's trained to see a mess in
everything. And the fact of the matter is
if those people were people like us, people
driven by very base motives and people driven
by kind of,
just, you know, personal personal gain and and
insincerity,
a, Islam wouldn't have reached where it reached.
Because you know from the practice of Islam,
all of us, we've all been here long
enough. Right? We know the practice of Islam.
Has it made you any money yet?
Has it made you any money yet? No,
it hasn't made any money for, hasn't made
any money for any of us. All of
us can think of things that Islam does.
If we were to jettison them, we would
make more money, right? What has the practice
of Islam,
you know, made people love you? No. In
fact, we're like the most uniquely hated people
like in the entire world, you know. Like
gays, Jews, and Mormons are like, yo, at
least we're not Muslims, you know. That's literally
the the the situation that we're in. Even
like Buddhist are like, it's cool for them
to like talk violence against us at this
point. You know?
This is like it's it's become like bizarre,
this bizarre thing. Right? And it's that's the
way Islam started also, by the way.
This hadith is like if the prophet salallahu
alaihi wa sallam had a poster.
Right? This hadith of the prophet salallahu alaihi
wa sallam, right? The the the the the
Be in the dunya
as if you are a stranger,
or
a or a traveler walking,
walking down a path.
Islam started
as something strange, and it will end as
something strange.
So glad tidings to the strangers.
Glad tidings to strangers. This this is the
way it is. Right? They saw him as
an he did just like it's not doing
nothing for us in the dunya. It it
did it did nothing for them in the
dunya in that sense.
Right? So the fact that all of this,
what they did, they did it is a
a a a testimony a testimony to the
fact that there's more going on here than
what you what meets the eye, You know?
And they did it. We're talking about it.
They did it.
There's empirical evidence. At the end of the
day, you may like your ideas and dislike
theirs, but there's worked and you and I
have yet to make our ideas have worked
yet. So a person needs to have a
little bit of humility and recognize that give
that, you know, what its due is.
And again, like we said, we're not saying
that, like, you know, all of your ideas
as modern people are completely
useless. So just shut your brain down and
stop thinking about things, and we don't wanna
hear anything. No. We're saying, okay, fine. All
those things are great, you know, but just
let your mind come to a very sane
sane,
understanding with regards to how you're going to
deal with the and
understand and appreciate them and, and and understand
how to keep yourself in check so you
don't transgress a line that you were commanded
not to transgress by Allah and
ultimately by your own, by your own rational
faculty.
Are there any questions?