Stories of the Companions 16-0-2024
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Channel: Hussain Kamani
Series: Hussain Kamani - Stories of the Companions
File Size: 57.00MB
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AI Generated Summary ©
The speaker discusses the importance of learning from the Prophet's teachings and serving others, as well as the importance of building relationships and learning from the Bible. They emphasize the importance of privacy and privacy in online communication, as well as the need for students to be mindful of their actions. The importance of learning from the past and embracing lessons in our times is emphasized.AI Generated Transcript ©
From the companions of Rasulullah Sallallahu Alaihi Wasallam
there were men and women, the elderly and
the young.
Each of them had
their unique story.
Though more time with the prophet of Allah
had
detailed account detailed account
the beauty
of that companionship.
The women who are around Rasulullah Sallallahu Alaihi
Wasallam
saw the Prophet of Allah as
a guide for the Ummah
and also someone who gave extra attention to
the needs
who answered their questions, who gave them who
gave them sat with them,
who
specifically
after speaking to the to the Congo, go
to the side.
Sometimes and
and whatever it is. As we learn from
the famous narration of
on the day of the Eid.
The young companion companions of the Quhari wasalam
also had a unique experience.
Got to see the prophet of Allah's compassion
of how he dealt with
the younger the younger Fadin Manawwala.
The Prophet sallallahu alaihi wasallam sitting with them,
talking with talking with them, offer them,
giving them individual
attention
and then from the young companions there were
those who spent
a longer period with a period with a
problem.
They met Nabi salallahu alaihi wa sallam after
his arrival in Madinah or maybe earlier in
Makkah and then received suhbah
throughout his time in Madinah, Madinah Mun Allah.
So for all 10 years they had a
blessing
of
observing the law,
interacting with him. Sayyidina Anas bin Malik radiAllahu
an is a phenomenal.
And then there are those companions who met
the prophet of Allah,
they were young
yet didn't have that much time much time
because by the time they arrived to Madinah
Munawwara
the the clock was limited.
There were only a certain number of months
a limited time ahead of them.
Or yet then critics of Islam say that
these young people, how do they narrate so
many Eid from the Prophet sallallahu alaihi wa
sallam?
Why is it that we don't we don't
see seniors narrating a hadith
from the prophet of Allah the way the
way the Yohanians narrate?
Why is it that Abu Bakr Siddiq radiAllahu
an has a fraction orations narrated from him?
Saybna Umar al Khattab radiAllahu an has
narration from him.
In comparison to
These people are much younger. They're narrating so
much.
When you study their lives their lives, you
appreciate that
these young companions
utilize their free free time, energy, their strength,
their intellect, their ability to memorize,
their eagerness to learn,
to absorbing knowledge from Ummah.
They made that their one goal.
They
dedicated a night to this.
If you want to understand how much a
person can learn in a simple 2, 3
years
with drive, with vision, with purpose purpose.
Take a look into the life of a
med school student.
Very short period of time, they force themselves
to grow
because they know what's waiting on the other
side is fruitful.
Go look at someone who's studying
law or someone who's,
who has their eyes set on any of
the humanities or even
psychology, understanding the human brain and mind.
In a very short period of time, with
focus, they're able to grow so so much.
These young companions were driven
by something something great than
a worldly material promise.
It was Aqsa hereafter.
And
they understood very careful carefully
thoroughly
that there was nothing more
valuable that they can dedicate their lives to
then inheriting the legacy of Rasulullah
It was a mindset.
It was a tarbia of the prophet sallallahu
alaihi wasallam.
Another big mistake that is made in this
regard is that there's an assumption that after
the prophet Allah departed from this world, their
journey to seeking knowledge came to an end.
That's far from the truth.
These young companions after the prophet sallallahu alaihi
wa aam departed
went
on to make the rest of their lives
about about traveling to the different companions that
were now throughout the world,
had now gone east, west, north and south
and capturing from them their moments with the
prophet prophet of Allah subhanahu alaihi wa sallam
and then narrating those ahadith.
Many of the narrations from the younger companions
are not directly from the prophet of Allah.
Many of them are.
But there is a significant number of that
they read from Rasulullah Sallallahu Alaihi Wasallam Bilwasa
through another Sahabi.
Today we're going to take a look
at the life of a young companion
who had a short window with Rasulullah salallahu
alaihi wa sallam.
Yet he really absorbed
knowledge,
the duas of the Prophet of Allah,
a mastery in the Quran,
a detailed understanding of hadith.
And then after the prophet of Allah left
went to each companion that he could go
to
to learn the hadith of the prophet sallallahu
alaihi wa sallam from them.
And even though he was younger
and spent fewer months with the prophet of
Allah,
his accuracy and knowledge was
acknowledged
by the senior companions who are with the
prophet of Allah from the earliest days.
Sayyidina Umar ibn Khattab radiAllahu an
would respect
ibn Abbas radiallahu an.
When he would have his masjid al shura,
he would ensure that ibn Abbas radiallahu an
was sitting there.
Younger in age, way younger in age.
Yet the senior among the companions verified
that these young sahaba were crude giants.
So today we turn to the story of
a cousin of the Prophet of Allah,
Sayyidina
Abdullah ibn Abbas radiAllahuan.
His father Abbas ibn Abdul Muktalib,
we covered in our last class his story.
He is from the family members of the
prophet sallallahu alaihi wa sallam.
Abbas was the uncle of the prophet sallallahu
alaihi wa sallam which made Abdullah ibn Abbas
the
direct
first cousin of the prophet of Allah alaihi
salatu salam.
He was born 3 years
prior to
migration.
Somewhere around the time while the Muslims
faced the boycott on the Maqans.
It was at a time of great difficulty.
His circumstances were such that
he wasn't able to migrate
to Madinah Munawala.
The prophet sallallahu alaihi wasallam
left Makkah
and upon arrival to Madinah
gave gave a command to the companions that
were in Makkah that those of you that
still remain make your way over. Most of
the companions have already departed by the time
the Prophet of Allah began his migration.
But the few that were behind, the prophet
of Allah instructed them, Make your way over.
Hijada what was now nisir.
However, there was an exclusion for those that
were that were not capable of completing this
task for one reason or another.
Allah subhanahu wa ta'ala says
Those that were weak from them, from the
children
and from the women were granted
an exception. When Abbas became Muslim is a
discussion among scholars.
He couldn't migrate until his father had accepted
islam and secondly until his father publicly stated
his islam.
Abbas
did not publicly announce his Islam until much
later.
He remained
as the eyes and ears for the prophet
of Allah in Makkah even though the prophet
even though the prophet played a crucial role
keeping the prophet sallallahu alaihi wa sallam updated
with the plans that the mutans were cooking
against Muslims in Islam.
In his own words he says
The ayah that granted an exclusion
for Hida, my mother and I were from
those people. The Quran mentions minal
from the children I was a young child
and 1 nisa
women from the women.
My brother was from the women so we
were held back.
He arrived
in
Madina at the age of 10.
Just
under 3 years before Rasulullah Sallallahu Alaihi Wasallam
departed from this world.
When Nabi
used to wait,
how old was he?
Some scholars say that he was
13 years old.
Others hold the position he was 11 years
old. Some say he was 15 years old.
Ibn Abbas aviyal, Abbas aviyal's own words, he
says that I was right at the cusp
of reaching the age and the age of
when the prophet of Allah passed away.
Therefore majority of the scholars went with the
opinion
that his age was 13.
By that time,
he absorbed so much from the prophet of
Allah.
He narrates himself that one day that one
day Faisal alaihi wa sallam was riding on
an animal and I was with the prophet
of Allah.
The prophet
was riding along with me and he said
to me, oh young man,
be mindful of Allah.
When you ask, ask, ask. When you need
help, seek that help from Allah Subhanahu Wa
Ta'ala.
These words of the Prophet are found because
from one perspective
Nabi
salallahu alayhi is doing that youth halaqa.
He's speaking to a young man
and the advice he gives him is so
appropriate for that age.
Rasool Allahu alayhi wasalam
doesn't
wander here or there. He gets right to
he gets right to the point. And Rasool
Allahu alayhi wasalam addresses
the crux of the matter of the matter.
He establishes
his identity.
Be mindful of Allah. Allah should be mindful
should be mindful.
Let that be what guides you in life.
When you're young throughout the world,
who can you lean on? Who should you
not lean on?
What is trust? What does it mean to
be vulnerable?
Where should
my royalties be?
Prophet of Allah
lays all of that out
when you ask from Allah.
When you need help, seek help from Allah
The entire world were to gather against you.
They cannot harm you but what Allah has
written written harm for. And if they all
gather together to benefit you, they cannot benefit
you but the benefit the benefit come for
you.
The power in these words
for a young for a young person is
directly from the mouth of Rasulullah Sallallahu Alaihi
Wasallam.
Setting that path
clearly straight
This is the road I need to walk
on.
This is how I establish
my relationships.
This is who should and should not be
be.
Values that need to be common with anyone
that is on this journey of life with
me.
Things go up or down, I need to
keep my eyes on the road ahead that
lead to my creator to my Allah Subhanahu
wa
Ta'ala.
Sayyidina Abdullah ibn Abbas Abbas
He had a unique position because not only
was he a Sahabi of the Prophet of
Allah but he was a family member.
And his kara, his mother's sister
was the was the one of Allah sallallahu
alaihi wasallam.
One day he approached his kala and
made a request, I'd like to spend the
night with you.
She said, Well, I'd love for you to
spend the night but
tonight
the prophet of Allah who will be spending
the night with me so I need His
permission.
Abbas radiAllahu anhu says, yeah, that's why I
want to spend the night.
To the Prophet of Allah.
He's under 13 years old
and look and look how far sighted he
is.
That I want to be the one that
sees what the Prophet sallallahu anhu anhu's
salAllahu an Abbas radiAllahu an then in so
much detail
paints the whole picture picture
I spent the night with
my Khala,
my maternal aunt
When the Prophet of Allah
went to Sayyidina Abdullah bin Abbas knew
the Prophet would wake up for his insulah
in the middle of the night. And he
wanted everything to be prepared for the part
of the prophet of Allah. He want Nabi
salallahu alayhi wasalam to have any difficulty for
that night. He was there with his why
should the prophet of Allah have any challenges
or any needs unmet.
So so he
took a container and fetched some water
and he placed the water
right before Rasulullah Sallallahu Alaihi Wasallam.
Nabi Sallallahu
alaihi wasalam when he woke up he saw
the water there and it wasn't, they went
to sleep
and it wasn't normally there. Someone went out
of their way and had
a sincere
thought in serving Rasulullah salallahu alaihi wasall. The
prophet of Allah was so touched by this
gesture that he then asked,
manwala ahadah?
Who put this on here?
He was informed
that it was Abdullah,
your cousin,
Abbas radiAllahu anaihi
wa
sallam was so impressed
by his muhaba,
by him taking initiative and doing khidma and
serving.
It shows humility,
it shows thought,
It shows
attention to detail.
The prophet of Allah
in that moment
Allah, give him the knowledge of the meanings
of the Quran.
And you Allah
give him a deep understanding of the deen.
Earlier today at the seminary,
I was
teaching the year 5 students
and one nasiha that I gave to them
was
if you want to grow in knowledge and
you wish for Allah to
take a special and unique khidma of the
deen from you,
One of the easiest ways
is through serving scholars and people of knowledge,
those that are beloved to Allah Subhanahu Wa
Ta'ala
and through earning their duas.
It's a guaranteed way it works.
This is one thing we learned from our
teachers.
They say in
that
through service you find God.
It boils down to those duas.
In reality, that's what life all
is. It's about finding people who matter, serving
them and earning their duas.
Whether it's your parent, whether it's an orphan,
whether it's a person who is in need
on the street,
you keep collecting those duas, you collect those
duas
until Allah subhanahu wa ta'ala directs his rahma
towards you
and then everything changes.
It could come in the form of a
dua of a teacher.
May Allah subhanahu wa ta'ala accept you for
the khidna of the deen and it comes
from a very sincere place because they give
that dua
in response to observing your inserig, your ikhlas.
It can be artificial.
That fitna has to originate from a place
of ikhlas.
A place of genuine true mhabba.
It's a sign of humility and humbleness for
a person to serve another.
And Allah subhanahu wa ta'ala's love for his
friends is such that those that attach themselves
to the friends of Allah also become beloved
to Allah subhanahu wa ta'ala.
This isn't to negate that you can still
build your relationship with Allah without any intermediary,
without any third person. That's always there for
you. Yet at the same time our deen
has a story, there's a tradition,
a secret between every student that sought knowledge
from their teacher.
And it's one of love, mahaba, and fitna.
Eliminating this
very intimate personal relationship,
this aspect
from that connection of the student and teacher
leaves you with
a very dry version of the religion
that focuses more
on texts and books
and less with practice
and the duas of the elders
and spiritual upliftment
that is a result
of companionship.
May Allah
bless us all with those opportunities.
May he allow us to understand
the value
of
serving
those that serve the deen.
And it was time for salah, the prophet
salahu alaihi wasalam
instructed him to stand next to the stand
next to him
and even though rasulullah sallallahu alaihi wasallam told
him to stand right next to him,
he chose to stand, chose to stand, beyond
Allah.
Rasoolallahu
alaihi wasallam asked him that why would you
stand behind me when I instructed you to
stand next to me?
He said
You are too great in my eyes to
stand next to you. I belong behind you.
To that Rasulullah Sallallahu Alaihi Wasallam
The prophet of Allah raised Allah raised the
heavens and said oh Allah
bless this young man with wisdom.
Ibn Abbas radiAllahu an
would frequent
the gathering of the Prophet of Allah.
Maimun ibn Meharan says,
I heard ibn Abbas radiAllahu anhu
who said,
I passed by
Rasulullah
Alaihi Wasallam and he was wearing beautiful white
garments.
Nabi Sallallahu Alaihi Wasallam was speaking to his
companion companion Khalifa Al Kalbi.
In reality it wasn't Bihyah radiAllahu an that
he was speaking to it was Saydna Jibreel
alaihis salam Jibreel alaihis salam in the form
of Dihyah radiAllahu an
when speaking to the Prophet of Allah, when
Allah, when blessing him with revelation
Jabeel alaihis salaam asked
manhadah who is this? Waqala ibn Ammi,
the prophet sallallahu alaihi wa'alehi he was
this is
my nephew.
Jibreel
Ali
said
how filthy are his garments, he was a
kid,
It
looked too
clean.
That from his children there will be great
leaders
and it's from from
that that lineage comes
of leaders.
Not necessarily
his descendants but from that same family.
Said
to me,
Did you see the one that I won
that I was with?
Said yes.
That they will come they will come lose
your eyesight
and later on towards the end of his
life Sayyidina Abu Laban Abu Laban Abu Bas'an
became blind.
The narration here, this particular particular cycle of
Dhruaya
does have dua'at in it. It does have
some weakness in it.
He was
a fountain of knowledge.
After the prophet sallallahu alaihi wasallam departed from
this world,
his his 3rd hadith in Quran did not
come to an end.
He went to everyone that he could.
He narrates himself
that when
I heard them from the companions of the
prophet of Allah hadeeth, I would go to
his door
during the midday hours
and I would use my sheath
as a as a pillow and lie right
at the doorstep.
The
the
the
wind carrying the dirt and the dry dust
would blow into my face
and bother me. I waited.
I waited for that Sahabi to come out.
If I wanted to knock on the door
and seek permission, I could have done that,
But I didn't want to because I knew
that it wasn't the right thing.
When the he would exit the home and
see me lying at his doorstep,
They would commonly commonly say, I'm Rasool Allah
Maja Abi, O cousin of the prophet of
Allah why are you here?
You should have sent someone to call me.
You should you should have gone to me,
I would have come to you.
But I would say to the Sahabi then
more worthy to be sitting at your door
for knowledge come for knowledge
is is come to meaning a person
shouldn't
wait for knowledge to come to them. They
should come to come to knowledge.
Knowledge is approached.
You don't wait for knowledge to come to
you. You don't need need some knock on
your door sitting in your living room and
teach you Quran
when you could be the one that the
one that gets back and goes to the
masjid.
That's the proper Adam.
The muhadi muhadi threw will come out this.
When they saw the khulafa
inviting them to their home their homes to
give private gurus to their children, they would
refuse.
But this is beneath the
the arkage.
The student will come. They can be few,
but as long as long as they're and
they understand the sacrifice they need to be
they need to make to be in the
gathering,
Be humble, they will be sincere,
they will open their hearts, they will listen
attentively,
they will preserve and they will convey.
It's a part
of develop development to change.
When a person gets in a car and
starts drugs driving, waits in
traffic and then arrives a little early and
waits for the teacher and reads a little
Quran, made some salah and then listens to
the dares and hangs around for salah again
and then heads back. That whole thing whole
thing is a sass.
This is the challenge with on
online security.
The sacrifice is taken away from it.
It's very beneficial for the for those who
may not be in the same vicinity or
state or town that they can join gatherings
but it is a disaster for those who
live around the corner from the masjid.
It is an afasiba for those who live
in the same community,
who can actually get up and make that
sacrifice.
It creates laziness
and potentially even to some degree,
could give birth to
arrogance and entitlement.
Ibn Abbas similarly,
he narrate another story
that
Zayd ibn Tabith radiAllahuwahuan
Sahabi of the prophet of Allah, the one
that was the scribe of revelation,
the leader of the and scholars,
master of recitation,
a true scholar
in all regards.
When he would pass by in the streets
of Madinah, ibd Abbas
would grab the front of his animal and
hold the reins and walk his animal, which
is a great
act of humility and khidba.
The animal goes a little, he goes a
little there, usually the rider holds the reins
to keep the animal in mind. Ibn Abbas
radiAllahu an he would hold the animals rope
and he would basically relieve it was Zayd
radiAllahu an,
like a chauffeur
that I'll guide your animal for you. But
rather than sitting with you and burdening your
animal, I'm gonna walk out of humility and
humbleness and he would hold the animal of
zaydun tabbat of yallahu and walking around in
the streets and imagine that scene
that on one side you have Afarazaydul al
Thabit.
One of the greatest legal minds, Zaydul al
Thabit radiallahuhan sitting on the animal and the
young cousin of Rasulullah salallahu alaihi wa sallam
who was respected and loved by all holding
the reins walking him through Madinah Manawah.
Zayd radiAllahu An would say to him that
let go of my animal O cousin of
the Prophet of Allah
Waqalab Nabas radiAllahu An
I will not let go
because we were instructed to take care of
our fathers in such a manner.
This is how we take care of them.
This is how we serve them.
Zayd
radiAllahu anhu says show me your hand.
Ibn Abbas radiAllahu held out his hand, Zayd
radiAllahu leaned forward and kissed his hand
and said
and such is how we've
been commanded and taught to deal with the
family members of our Prophet.
You respect the scholars,
we respect the family members of Rasulullah
sallallahu alaihi wasallam.
He had so many students,
masters of Quran, fit and khareem
that had spread throughout the world.
When people would visit Madinah Munawwara, a visit
to ibn Abbas
was necessary.
When people visited Basra while he was there,
they would stop by
with to to be with,
ibn Abbas
Even the sahaba, they knew that if you
went to a city where the family members
of the prophet of Allah were and in
particular if it was in nabas of yallahu
an, you had to go meet him. You
would go and give salah. You would respect
them.
This is unfortunately something that's disappeared in our
communities that you go out of your way
and meet scholars and meet people of virtue
when you go to a town.
When when when we visit a city, the
first thing we ask about are the hotels,
the
attractions and the restaurants.
They would ask about Wudu Al Anawar,
they would ask about the sahab
and they would go and meet them and
take their duas.
Saydna Abu Ayub al Ansari radiAllahu an he
visited Basra.
Ibn AbadiAllahu an when he heard he sent
for
him. Abu yawul Ansari
came to his home.
Abu yawul Ansisted
that you will not
stay
anywhere in Basra other than my home.
My home is yours
And he vacated the home and he said,
we shall do with you as you did
with our prophet.
You emptied your home for the prophet of
Allah salallahu alaihi wa sallam.
You emptied your home for the Prophet of
Allah when he arrived in Madinah, our homes
will always be yours.
Ibn Abbas radiAllahu anhu asked Abuayi
how are things with you?
Abuayyub answered
him
that things are well but
lately I've been
drowning in some debt, I owe a lot
of money to people,
I've been struggling.
Abbas radiAllahu an
a'radat
He said I have 40,000
I'm sorry, 20,000.
I owe 20,000.
He said you have a 20,000
debt, here's 40,000 for you
and here are 20 personal slaves for you
and everything in my house will be sent
will be sent.
You will never need to ask anyone for
anything again.
You are the host or the host of
sallallahu alaihi wa sallam.
His students, they say,
Alaa
says that one time, does that one time
even the Judaism narrates actually that we were
sitting with
A few of us students we're all just
talking about scholars
and gatherings of knowledge
but
name came up. All those gatherings were so
amazing.
He was such a giant, a giant, a
legit man.
What a blessing to live
during his life.
He said
After my teacher and beloved passed away,
every time I saw the full moon on
the 14th night
of the month, I would remember the beauty
member of the beautiful teacher, Abdullah ibn Abbas
radhiallahu an
Such was his
beauty.
Al Qirima narrates that ibn Abbas radiAllahu an
when he would pass by
and the people would begin to wonder if
the fragrance
was a walk through the streets or ibna
Abbas had just passed by.
Carrying fragrance was
spreading scent in the streets or it was
ibn Abbas and when they would look outside,
they would look outside. They would look outside.
He
was very particular
about his scent and the way he carried
himself.
Imam al Baladri narrates a Iwa from
Mas'urukh al Ajlah,
one of the great Tabiis
When I will look at my teacher, ibn
Abbas radiAllahu
an eye is the most handsome of people.
And when he spoke, I would say he
was the most eloquent of people.
And when he would narrate
that he was the most knowledgeable of people
of people. Well rounded.
Well rounded.
Ibn Abbas radiAllahu an himself
that I have read the entire Quran and
have a deep understanding of the ending of
end of end of Quran.
I know the origins of the ayaat and
where they came and what they apply they
apply to the words are taken from, where
they originate from, and what they mean except
for 3 3.
And then he lists those 3 words. So
these were 3 words
I could I couldn't,
figure out the meaning of them. But other
than that every other word of word of
the every other meaning of the Quran Allah
Subhanahu Wa Ta'ala had given him
that understanding
The gatherings, his students grew
and there were so many of them that
when people would gather gather at a study
from him,
the gathering would spill from inside the home
to out to out streets.
That if all of the Quraysh were to
boast
about how how student body was of Ibn
Abbasid, the Allahu, and it was deserving
it.
For I saw the roads that led to
the house, house B'na, beallahuwan, would be full
of students
waiting for their chance to get their question
answered answered. To hear from Ibn Abbas abba'l
alaihiallahu
an. People couldn't pass by.
Those that went somewhere else couldn't go. They
had to do a detour.
So I went inside and told them that,
Haribi, you know
you know what's going on outside, but it's
packed out there. No one can move. It's
a it's a locked locked down. There are
too many people.
He said
go bring some water
he then performed performed his
the adab of knowledge and the gatherings of
il. He sat down.
Go out on it and say to the
students that whoever have a question specifically regarding
the Quran
and its and its proof,
They have permission to enter into the home
and have their questions answered.
That a large group of students came came
and they bought the whole house in the
surrounding rooms as well.
They asked him a question, he answered it.
They asked the next the next question, and
then he answered
it. After he answered all their questions,
he he said,
That go and clear the paths and you
may now be.
Those students left.
He then said to Abu Sadeh,
Now whoever has a question regarding the Quran
and tafsir,
it's their turn.
So the tafsir students came in
and they asked their questions and they asked
and asked and he said he answered and
after he was done, he then said to
them head outside clear the roads.
The next group of people
Now whoever has questions regarding halal, haram, and,
it's your turn. You guys you guys can
come in. And the next group of people
came in. They asked and asked and asked.
The whole room and the house was full.
After they were done, he said, you guys
head out.
And then, ibn Abbas radiAllahu An said to
Abu Abu Salah, now go outside and announce
that those people that have questions regarding inheritances
and anything related to that, it's their turn.
They can come in.
And then he said, go outside and inform
them
And whoever has a question regarding language,
the unique words used by the Arabs,
the the the mastery or the science of
poetry and how to, you know, untangle their
meanings, it's their turn. They could come.
And 1 by 1, boom, they keep they
ask their questions.
The narrator at the end said it was
such a magnificent day that probably one of
the most honorable
moments for the entire Quraish of the past
and present.
It was such a scene
that that he was just on fire.
Bring the next appoint bring the next group
of people, ask away. Bring the next group
of people, ask away. Bring the next group
of people, ask away.
Ibn Abi Mualikha says that ibn Abbas radiAllahu
an one day while addressing his students. He
said,
that human beings
are gone, they no longer exist. Referring to
the sahaba
who
were worthy of even being called humans, who
live morally and ethically and understand
understood their purpose of being on this world.
Nas Nas is a distortion of the word
Nas
and all that remains is some distorted version
of the human being.
Someone asked him what does this word nastnas
mean? It's not a common word in the
Arabic language. What does this mean? So he
said this refers to people
who are actually human beings but they don't
they resemble human beings but they're not real
human beings.
They don't act like them.
And actually,
the interesting thing is that
before we even go on the path of
seeking knowledge or becoming students, one of
the first accomplishments
is to become a good human being.
Many of the scholars, this is what they
dedicated their lives to, not creating scholars,
not even creating worshipers.
They were trying to create decent humans.
This was one of his
main goals. He would always say this,
that that whoever wants to become a scholar
they may go there,
whoever wants to, you know, have fun and
chill they can go over there
Whoever ever wants to be a human being,
whoever has a desire of becoming a better
human being, they can come to my gathering.
We focus on creating human beings.
Therefore, his focus
was on ada etiquettes.
How do you sit? How do you talk?
How do you carry yourself? Everything he would
highlight like the ada.
He would focus on the hearts of his
students
removing arrogance
and confronting
it, removing their jealousy and confronting it.
Dealing with their love for prestige
and confronting it. But how do we remove
these things? Because an because an insan
can't really be an insan
until you understand why you were created and
what your purpose is.
Most of us have fallen under the spell
that we
exist
for material means.
We believe somewhere in our heart, somewhere in
the back of the mind, there's this idea
that I was created for a greater purpose.
But the way we carry ourselves
is
so material
and in a royal fashion that we forgot
that Allah subhanahu wa ta'ala created us as
His slaves first and foremost.
That's what creates insan.
Right?
One scholar, he captured this in a very
beautiful
statement.
The word just like my word just like
my mind will catch it.
I slipped my mic. It's a really good
statement good statement. Tadako stopped working. He knows
this urdo statement.
So if you ever hear him throwing some,
I'm throwing some. This might be one of
the statements that he uses.
Okay. I'll see if I remember and I'll
share with you guys. The concept of it
is that you know that you have to
be an Abidin servant of Allah
right and that's how you grow as a
human being.
Saydna
Abdulhaman I'm sorry, Umar ibn Khattab
acknowledged
the
knowledge
and,
wisdom of ibn of ibn al Ahan. He
was
senior to him
in age age by decades, way older
than
him. And ibn Ab if Omar
had a majlis ashura,
a group of people that he would consult
with consult with critical matters that related to
the ummah
regularly and most of the people that people
that that masjid alshura of his
were ashabu badar.
These were companions that are fought side by
side with Rasool Allah sallallahu alaihi wa sallam
in the battle of badar and
among
these Syrians was this young kid, ibn
Abbas
Some of the sahaba more seniors, they kind
of kind of is an objection that why
is it that this young man sits with
us? Look at the seniors here and if
here and if he's here then why aren't
our kids here? Why does ibn Abbas get
to be here? Why aren't the other can't
the other kids?
This is not a place for kids. This
is a place for adults. We're talking about
political affairs, ethical affairs, and application.
For was for wasir ibn Abbas ibn
Abbas
ibn
Umar Gaddafi Allahuwan wanted to establish why he
trusted ibn Abbas radiallahuan and the depth in
his the depth in his
so one day
he gathered them all together and he did
a question.
Today I shall present a scenario that will
clear
why we include Ibn Abbas
in these gatherings.
He presented the Surah
And when the hub of Allah Subhan of
Allah Subhan arrived in victory.
And people enter into the folds of the
faith,
wave after wave, group group
after. So glorify your Lord with His praise.
And seek repentance
and repent.
Allah subhanahu wa ta'ala is the one who
often accepts repentance.
He asked them, tell me what is this?
What is this what is this Surah referring
to? Give me the tafsir explanation of the
Surah.
So some of them said it means just
some to that but that group of them
said it's very obvious that when people start
accepting islam in great numbers that glorify Allah
by Allah and it's
after everyone gave their statement, Umar radiAllahu
ibn Abbas he said
you tell me. What do you see in
this Surah?
Ibn Abbas radiAllahu anhu he said
this Surah is indicative
to the departing of Rasulullah salallahu alaihi wasallam
That his death was an error
because
after the conquest of Makkah and people accepting
Islam wave after wave after way his mission
had been complete.
Allah instructed him instructed him to do and
and and do tasbih
because that is the end and affair
of the
that you dedicate the last part of your
life to tasbih, tahmeed
and you ask Allah for forgiveness for any
shortcomings, any opportunities that were missed, not doing
not doing thing they should have been done.
That is the thought in itself was a
sign that the prophet sallallahu alaihi wa sallam's
life was coming to an end. And Umar
agreed and said, this is why I keep
it. I keep it because he is something
through the wisdom
that was granted to him as a result
of the dua, the dua of Ras
Abbas, his father,
saw that his son was close to Umar
Rabi. Umar was a part of all these
special gatherings.
So he gave his son some advice.
He knew that everyone had their eyes locked
on him. Why is this guy so close?
They didn't understand.
Abbas radiAllahu an
he said,
Yeah, O my dear son,
that Umar
keeps you close.
So if you're going to stay in that
special gathering and be a part of the
advisors of of Umar then
hold on very carefully and firmly to 3
advices.
Never expose any of his secrets. If he
says something to you,
keep it to you. Don't tell
anyone.
Never backbite anyone, anyone in his press.
And do not not
let him find you speaking a lie.
Always speak the truth. That's the of being
in that gathering.
Sayyidina Abdullah Abdullah ibn Abbas alhuwan
during the khilafa of Uthman radiallahuhan
also served as an advisor.
Some people requested that he lead a Hajj
group from Medina.
He sought permission from Uthman radiallahu an and
went to perform his hamard Hajj. It was
during that time that Uthman
was martyred.
When he came back
he then stood by the side of,
Ali bin Abi Talib radiya bhaman
and he served
him and was an advisor to Sayyidina Ali
ibn Abi Talib radiAllahuhan as well.
Throughout his
time in Madinah Munawwara and while traveling,
he became a symbol
of one that was deeply and madly in
love with the sunnah of rasulullah salallahu alaihi
wa sallam, acted upon every teaching
and he embodied the lessons that he learned
from the prophet of Allah.
Abu Labin Malaykha narrates that once we were
traveling with ibn Abbas radiAllahu an from Makkah,
Makkah, Makkah Madinah.
So at night when we would settle down
everyone would go to sleep.
I would see Abna Abbas radiAllahu an standing
in the middle hours in the darkness of
the night
crying in
salah
repeating the same ayah again and again.
And I saw him one night reading this
ayah.
He would continue to repeat the verse again
and again
and cry out loud as he was reciting
it until Fajr salallahu alaihiq came in.
It wasn't just knowledge,
it was practice,
it was embodiment of that.
One time
ibn Abbas
went for Hajj
and that same year Mu'awiya radiAllahu an who
was a khalifa also arrived for Hajj.
You would imagine the khalifa would have the
greatest group of people like when he's doing
tawaf, all of his guards and all of
his the people that are there to facilitate
his journey and be there to, you know,
to advise him and and help him in
any way needed. So Mu'avi radiAllahu an was
doing tawaf with a large group of people
and while he was doing tawaf of the
Kaaba, Sayidin Abdullah bin Abbas
entered into the Haram
The number of people that he had around
him
was multiples of what the khalifa had around
him.
They were all students of knowledge.
And ibn Abbas radiAllahu 1 walked around the
Kaaba with beautiful sight. Even the khalibas thinking,
What's
going on here?
That ibn Abbas radiAllahuan has so many people
around him.
He continued to serve
and played a very important role during the
khalaq of Ali radiAllahuan
in dealing with the Khawarij.
This was a group of people that rebelled
against
Ali radhiallahuwan
and made all sorts of
false accusations
against Ali radiallahu an. They were true problem
makers.
Ali allahu an
unfortunately had to wage war against them and
I say unfortunate because anytime any one group
of Muslims
are against another group of Muslims,
It's an unfortunate state. Before
Ali radiAllahu an
met him in the battlefield,
Ibn Abbas radiallahu an, he requested Ali that
give me permission to go and deal with
these people.
Ali radiallahu an said, what are you gonna
do? He said, I'll they claim to love
the Quran and sunnah, these rebels, they claim
to be extremists and that they will act
upon anything the Quran and sunnah says. I
don't want to handle these people. Send me.
I can deal with them.
Ibn Abbas radiAllahu anhu, he approached them.
When they saw him they weren't too happy
because they knew he was on Ali side.
What do you want? He said, well I
want you to engage with me. You say
you love the Quran and sunnah. So if
I share with you Quran and sunnah, you
should have no problems. You'll listen to me,
won't you?
He said, yes, we will.
He then asked them, okay. Tell me.
What what problems do you have with Ali
radiAllahu
an? What are the issues?
They said, well, we have 3 main concerns.
The first one
is
he appoints arbitrators
of the deen when there should be no
arbiter.
The matter should be basically clear cut up
either this or that.
Do you guys understand? If the Quran says
this, this should be the outcome. If the
Quran says this should be the outcome, there
should no there'll be no arbitration where we
look for a middle ground.
I
said okay. What else is there?
They said well Ali radiallahu an waged war
against Aisha radiallahu an and Mu'ali radiallahu an
and he did not and he did not
is not ready to capture any slaves That
goes against what the prophet sallallahu anaihi wa
sallam did.
Capture any slaves.
What happened to the maidens? They should have
all been taken as prisoners.
I said okay.
What else is there?
He said, Ali
doesn't the title Ameerul mumineen.
Why does he not use that title?
Ibn Abbas radiAllahu anhu when you heard their
complaints, for those of you who can read
in between the lines, they're just being petty.
These guys are being petty, there was no
real complaint here.
1, he
broke them apart.
He said you say you say Ali radiAllahu
an appointed an arbiter between them. What if
I prove to you the Quran establishes the
principle of having arbiters
in matters of dispute?
They said where? They said where? He recited
the ayah.
The Quran tells us that you can establish
a third party to to
an understanding of a matter that they may
be ambiguity regarding.
You're not you're not you're not you're not
you're not you're not
you're not
you're not you're
not
the value.
You bring 2 people and ask them, give
us give us the travel camel in this
area. That person will say it's $3,000. Now
you need to give $3,000. This is what
we call this is what we call this.
It's done through establishing
a third party who can evaluate it.
Is it wrong to have an arbiter come
in to prevent war or result in thousands
of people dying when Islam gives us permission
to establish arbiters to under to understand you
of a of a rabbit
that doesn't equal to anything more than a
small amount small amount.
Let's say you're right.
Look at the,
the deep depth
and then he then he said you say
that Ali radhiallahu an did not did not
take any against Aisha radhiallahu anah
and Mawi radiAllahu anha.
Would it make you happy make you happy?
Made Aisha Radiallahu Anha a slave? Is that
what you're asking for?
If you say yes, I would say you're
disbelievers. Disbelievers.
Disrespecting the family members and the mothers of
the believers.
And if you say that she is not
our mother,
Allah Subhanahu wa ta'ala
Allah says that the wives of the Prophet
of Allah are your mothers
Now you make the decision.
Are we done with this? Yes
and then at the end he said that
you said that Ali radhiallahu an
used to use the term Amirul mumineen
He didn't use that title.
So let me when the prophet sallallahu alaihi
wa sallam
was in negotiation with the Quraysh
on the terms of the Treaty of Hudaybiyyah
and finally when there was an agreement and
the document was document was being
the final document said
The fact that he removed he removed your
Surah, not take away from him that he
was Rasulullah.
It never did.
If he chose not always not to be
a title, that doesn't make a makafin.
And if that makes a makafin unworthy of
you waging war and war against them, then
what about this hadith right here?
They say this one interaction of Ibn Abbas
resulted in 20,000 of them doing tawba.
20 of them did Tawba from this one
interaction
of his
and
then Ali ibn Abi Talib
when he did wage war against him there
were there were no more few 1,000 left,
3 or 4,000 that he actually met in
the battlefield.
Towards the end the end of his life,
ibn Abbas radiAllahu anhu an
relocated.
He first went from Medina to Makkah
because because there were turbulences
and the Umayyads became very bold against against
the family of Rasulullah Sallallahu Alaihi Wasallam and
also
against, Abin Zubair radiAllahu an in Makkah. So
he left Madinah and arrived in Makkah.
Went to Makkah.
He didn't want to
give bay'ah to Ablavan sudair
Because he knew he knew that it would
have so much attention because the family members
of the prophet of Allah, if they chose
anyone's side, it would be the misstatement and
would potentially even lead to a full blown
war.
That that the mayyids would say that if
the family members of the prophet of Allah
are now with
Abdul Zubair who is based out of Makkah,
then everyone's gonna follow them and they'll amass
a large false following and become a prophet.
Ibn Abbas
said I don't want to be a part
of any of this.
So with a few others,
he then relocated
just outside
I mean to the south
to a place called Taif.
We went to Thayf
on our last trip
we had the honor of standing at the
grave of Abdullah ibn Abbas radiAllahu an
Hubrul Ummah, scholar of the Ummah.
This is where he breathed his
Imam Bahir narrates an incident that occurred when
Ibn Abbas
passed away
and he narrates it from so many different
turuk and so many different chains. At the
end of it he says,
That this incident that occurred is mutawadir.
It's undeniable.
It's inconceivable that a group of people gathered
to lie in this regard.
What is that
story? That
That a bird came flying after he passed
away and entered into his his
and entered into him.
And
they did not see the bird leave. No
one saw it. Basically, they saw it cut
through the crowd and enter into his coffin
and disappear and no one saw it like
it.
And when he was buried ibn Abbas
they heard an ayah being recited right at
the corner of the grave
and no one knew who recited it. Everyone
was looking left and right. Where is it
coming from? The sound, they didn't know.
The aya they heard being recited.
Oh, the content soul,
return to your Lord in a state of
being pleased and also pleased
with.
So enter
with my servants
and enter into Jannah.
May Allah elevate the Maqam
of Sayyidina Abdullah bin Abbas radiAllahu an and
fill his grave with nur
and allow us to learn from his legacy,
to learn
the adab of alm, thirst and for knowledge,
the lesson of
depth.
He wasn't a
shallow person, he was a very deep person
in everything, the way he saw things, the
way he studied things, the way he analyzed
things.
May Allah Subhanahu wa ta'ala allow us to
May He give us an honorable death.
May He give us an honorable death.