Hussain Kamani – Stories of the Companions- Abi Said al-Khudri
AI: Summary ©
AI: Transcript ©
Bismillah ar-Rahman ar-Raheem, alhamdulillah, alhamdulillahi wa
kafa wa salamu ala ibadihi alladhina astaghfar, khususan
ala Sayyidi al-Rasuli wa Khatami al-Anbiya
wa ala alihi al-Asqiya wa as'habihi
al-Taqiyya amma ba'ad.
In today's dars, we will spend our time
reflecting on the beautiful life of the Sahabi
of Rasulullah ﷺ, Abu Sa'id al-Khudri
radiyaAllahu ta'ala anhu.
For someone that has studied hadith, this name
Abu Sa'id al-Khudri radiyaAllahu anhu appears
again and again.
As you're reading through the various chapters of
hadith, the narration will start off, an-Abi
Sa'id al-Khudri radiyaAllahu anhu, from the
great companion of the Prophet ﷺ.
His name was Sa'ad ibn Malik bin
Sinan, Sa'ad ibn Malik bin Sinan.
Some of the biographers have listed his life
under his name, Sa'ad ibn Malik, while
most of them have referred back to his
title, Abu Sa'id al-Khudri radiyaAllahu ta
'ala anhu.
Abu Sa'id al-Khudri, he was one
of the great scholars of Madinah Munawwara, considered
to be from among the Fuqaha.
During the life of Rasulullah ﷺ, he was
young in age, even then he had notoriety
and respect.
During the time of the Khulafa, in particular
Uthman radiyaAllahu anhu, Ali radiyaAllahu anhu, he is
given a senior role in solving disputes among
people.
He becomes a faqih, a qadi of sorts.
He engages in very bold yet intellectual ijtihad,
taking issues and getting to the bottom of
them.
There is a narration that Abu Huraira radiyaAllahu
anhu would generally lead the companions in Salah.
On one occasion he was unable to lead,
so Abu Sa'id al-Khudri radiyaAllahu anhu
led the Salah, and he led it a
little different from how Abu Huraira radiyaAllahu anhu
would generally lead.
And after Salah was over he clarified by
saying that regardless of what people have to
say or think, this is how I learn
Salah from the Prophet ﷺ.
And therefore this is how I will pray
it, and this is how I will teach
it.
And it shows us the companions of the
Prophet ﷺ had different opinions, yet those different
opinions didn't turn them against one another, they
celebrated it.
This person learned the deen from the Prophet
ﷺ like this, so he practices it in
this way.
And this person learned the deen like this,
so they practice it in that way.
There was never a formal attempt to gather
all people on just one opinion while negating
everything that everyone else heard from the Prophet
ﷺ.
This would be oppressive and difficult for those
who heard something and saw something with Rasulullah
ﷺ.
And Imam Malik rahmatullahi alayhi's famous statement that
let every scholar give verdicts based off of
what he learned and what he hears from
the Prophet of Allah ﷺ.
He was from one of the great collectors
of hadith.
During the life of Rasulullah ﷺ there were
many sahaba who dedicated themselves to studying hadith.
But there were these younger companions who were
able to collect many more narrations in comparison
to their peers.
This was a result of them being young,
having energy and not being loaded with life
responsibilities.
You have a person in their 30s, a
person in their 40s, a person in their
late 20s, they have marriage, family, a job,
looking after people, going places, doing things, it
occupies you, it keeps time tied up.
These younger companions, they were in their teens,
so they had dedicated everything to Rasulullah ﷺ,
learning and studying with the Prophet ﷺ.
In addition to that, after the Prophet ﷺ
departed this world, they continued studying the hadith
of the Prophet ﷺ by going to other
companions and collecting from them.
Tell us what you heard from the Prophet
of Allah?
What did you hear from the Prophet ﷺ?
The Prophet ﷺ, they were so interested in
knowledge, whatever they could gather together.
My teacher and mentor, Shaykh Yusuf ﷺ, after
his teacher passed away, Shaykh Zakariyya Khan Dahlavi
ﷺ, he wrote a letter to all of
the senior students of Shaykh Zakariyya Khan Dahlavi,
all of those that had spent extensive periods
with the Shaykh and had gained direct tazkiyah
and tarbiyah from the Shaykh, who are considered
to be his disciples, his khulafa.
He wrote a letter to all of them,
he had a list of them, and he
wrote a letter to all of them saying
that I would like for each of you
to share your story with our Shaykh.
Share your individual stories, how you met, what
you learned, your years, your time, share the
letters that you guys exchanged back and forward.
And then he published that in, I believe,
two volumes, the Khulafa of Hazrat Shaykh Abdullah
Ali.
Such a beautiful book because it's one teacher
at the center of it, and you have
a chance to see how these legends were
spread throughout the world.
These legends who are now muhaddithun, fuqaha, mufassirun,
someone's in Africa, someone's in the subcontinent, someone's
in the Middle East, someone's in North America,
and they're all writing their stories of how
they engaged with their teacher and what they
learned from their Shaykh and how meaningful that
journey was for them.
So the young sahaba after the Prophet ﷺ
passed away, they weren't going to let that
memory just disappear.
They went to everyone they could who had
anything connected to the Prophet of Allah and
they collected those riwayat.
And these sahaba who narrate so many narrations,
in particular those who narrate over 1,000
are referred to as the mukaffirun.
Among these companions who narrate abundantly from the
Prophet ﷺ, there are three of them who
migrated to Madinah Munawwara.
Sayyidina Abdullah ibn Abbas, Sayyidina Abdullah ibn Umar,
and Sayyidina Abu Huraira, likewise to this list
you can also add the name of a
muhajira, but we give her her own name
because her own title, her own category because
she was also the wife of the Prophet
ﷺ, Ummul Mu'mineen Aisha.
Then among the Ansar, there were also three
companions, Anas bin Malik, Jabir ibn Abdullah, and
the third is Abu Sa'id al-Khudri.
His father was a dear and beloved companion
to the Prophet ﷺ.
He accepted Islam prior to the Prophet's migration.
His mother also accepted Islam prior to the
Prophet's migration.
So he is raised in this home of
Islam.
The Prophet ﷺ arrives in Madinah Munawwara and
he is by the side of his father
and his father is by the side of
the Prophet ﷺ.
So through the barakah of his father, he
gets to chill with Rasulullah ﷺ.
He gets to spend time with Rasulullah ﷺ.
This week for me was quite interesting.
I had the chance to travel a little
and visit a few different communities and at
the same time because it is the week
before classes start, a lot of faculty members
from the seminary who were previously students themselves
and some of the staff members who were
also previously students are on campus.
I feel like in the last week, I've
had the honor of holding almost 10 newborns
from the Qalam family, children from students and
teachers.
By Allah, I felt very overwhelmed, very overwhelmed.
And every one of those children that I
held, I held them to my heart and
kissed them on their forehead and made du
'a to Allah from my heart that they're
able to study hadith with the same teachers
that their parents studied hadith with.
That Allah gives them ikhlas, gives us ikhlas
and allows this journey to continue, that you're
able to see the next generation of young
people continuing on the journey that their parents
started.
And we are nothing more than a footnote
in the journey of muhadithun and actual ulama
who were worthy of this ilm.
I'm grateful to Allah that He is kind
and generous to allow people that are unworthy
to be in such gatherings.
One of the great scholars of the subcontinent,
if I remember correctly, it was Mufti Shabir
Ahmad Usmani Sahib.
He once was speaking in an interview and
he said to the interviewer while introducing himself
that one of the greatest blessings of Allah
Subhanahu Wa Ta'ala in my life, one
of the greatest blessings of Allah on me
in my life is that I grew up
in the small town village of Deoband.
And I had the honor of playing in
the streets where ulama and awliya of Allah
would walk through.
Righteous servants of Allah existed in that very
same area.
So when they would see us, they would
smile at us.
When they would see us, they would hold
our hand sometimes.
When they would see us, they would make
dua for us.
And that was the journey of my life.
That we grew up playing around, goofing around
while being nourished with the sight of righteous
people and receiving their duas.
And I believe that was the foundation of
where I am today.
He's speaking of himself.
That Allah Subhanahu Wa Ta'ala gave us
what He gave us as a result of
those childhood duas from those righteous servants of
Allah.
Abu Sa'id al-Khudir radiAllahu ta'ala
is with his father and his father is
with Rasul Allah ﷺ.
Every time his father is called to duty,
he takes his son with him in the
battle of Uhud when the soldiers were being
enlisted.
His father stood in line, Malik radiAllahu ta
'ala, and he said to Rasul Allah ﷺ
that I'm going to be fighting.
I want my little guy fighting by my
side.
The Prophet ﷺ inquired, how old is he?
So he ﷺ said, look at his body
parts.
Look how strong he is.
Look how, you know, he's strong, big muscles,
big hands.
These kids had a strong diet.
They were healthy, strong people.
Look how strong this one is.
Anas radiAllahu ta'ala, while narrating the hadith
himself, urudhtu yawma uhudin ala al-nabiyyi ﷺ
wa ana ibnu thalatha asharata.
At that time, I was actually only 13
years old.
Fa ja'ala abi ya'khudu biyadi wa
yaqool ya rasulallah innahu ablu al-'idham.
Oh my son of Allah, this is a
strong man right here.
He was only 13 years old.
Wa ja'ala nabiyyullahi yusa'idu fiyan nazar.
The Prophet ﷺ looked at me up and
down very carefully.
Wa yusawwibu, and left and right.
Let's look at this boy.
Thumma qala ruddahu.
The Prophet ﷺ said, send him home.
He's too young.
On one side, we see the compassion of
the Prophet ﷺ that it wasn't just take
everyone to the battlefield.
But such character and principle in the life
of the Prophet ﷺ.
In today's greedy world, there are no principles
like this.
And the principles that exist are for the
sake of policy and so you don't get
caught in some scandal.
False policy, made up policy, it's all artificial.
For Rasulullah ﷺ, he's in the desert.
The Prophet ﷺ is doing what he's doing
because this is the lesson that he was
teaching not only to the father, not only
to the son, but to all of humanity.
That 1400 years later, we'd be talking about
the moment a 13-year-old child was
presented to Rasulullah ﷺ.
On the other hand, we also see in
this riwayah how the father had such hirs,
such a deep desire for his son to
join him in the honor that he was
about to partake in.
Abu Sa'id al-Qudri radiAllahu ta'ala
heads home and this is his last meeting
with his father.
His father heads back into the battlefield.
He fights side by side with Rasulullah ﷺ.
In one narration, some scholars have commented on
this particular riwayah.
When the Prophet ﷺ was bleeding profusely, the
blood of the Prophet of Allah was gathered
in a container and he felt it was
disrespectful to pour that blood out, so he
drank the blood himself.
Now, this is not something that is recommended
in the deen and also not something the
fuqaha would say is okay to do that
a person drinks blood or anything of this
sort.
But for that sahabi, what he did in
that moment, again based off of this riwayah
that itself is mutakallam fee.
He drank it thinking that I don't want
the blood of the Prophet of Allah to
spill on the earth and in the narration
it states that the Prophet ﷺ said to
him that you are protected from the fire
of *.
Like a part of me will not enter
into the fire of *.
And it's also possible that the Prophet ﷺ
was being descriptive because after that moment he
went into the battlefield and he became shaheed.
That you are not going to go to
the fire of *.
So Abu Sa'eed al-Khudri r.a,
one's father that enters into the battlefield, he
fights very courageously until he departs this world.
Now when it comes to the battle of
khandaq, he is accepted by the Prophet ﷺ
because the battle of khandaq happens two years
later and at this point he is 15
years old.
And this was an age that Rasulullah ﷺ
would accept companions to fight in the battle.
Now if you look at many of the
biographical works, they'll mention that he participated in
khandaq and bay'at al-ridwan.
Many of the works will say he participated
in khandaq and in bay'at al-ridwan.
Bay'at al-ridwan happens in the following
year, in the sixth year after migration.
However, Imam Zahabi r.a, famous scholar and
historian, he argues that these were not the
only two battles he participated in.
There's actual clear substantial proof that he was
with Rasulullah ﷺ in many battles, in many
of these great journeys and he also engaged
in certain battalions that were sent out to
the different corners of the jazeera without the
participation of Rasulullah ﷺ, what we would refer
to as saraya.
He was in the saraya fighting with other
companions.
So Imam Zahabi r.a actually says that
Abu Sa'id al-Khudri r.a participated
in 12 battles.
He was not mentioned by name in the
others because his role was more of a
minimal role.
He didn't have a very bold, strong role
that he played front-facing.
He was front-facing but there was nothing
unique that happened that the story was remembered
by that this was something that Abu Sa
'id al-Khudri r.a did, that he
confronted so and so person or he was
injured in such and such way.
He has so many beautiful moments with the
Prophet ﷺ, over a thousand narrations.
So we have a thousand moments to look
at.
But if we want to just pick a
few of them, a few of his narrations
and reflect on them, you appreciate his interactions
and his challenges with Rasulullah ﷺ.
He says that one day the Prophet ﷺ
came to us and we were sitting together,
a few of us, the people that were
in that group were mostly weak people, poor
people.
It's possible the Prophet ﷺ didn't even know
them individually and the reason why he says
is, وَإِنَّ بَعْضَهُمْ لَيَتَوَارَ مِنْ بَعْضٍ مِنَ الْعُلْيِ
Because in gatherings these people would generally hide
and not put themselves in the front of
the gathering because they weren't covered properly.
So they would remain hidden in gatherings and
sit in corners, they didn't have proper garment
and attire.
فَقَالَ رَسُولُ الله ﷺ بِيَدِهِ فَأَدَارَهَا شِبْهَا فَاسْتَدَارَتْ
لَهُ الْحَلْقَةِ The Prophet ﷺ made a gesture
around him like this with his hand telling
everyone, gather around in a circle around me,
gather around, come in a circle.
فَاسْتَدَارَتْ لَهُ الْحَلْقَةِ People made a circle around
him.
فَقَالَ بِمَا كُنْتُمْ تُرَاجِعُونَ What were you guys
talking about?
Before I came you guys were sitting together,
what was the conversation?
فَقَالُوا هَذَا رَجُلٌ يَقْرَأُ لَنَا الْقُرْآنَ وَيَدْعُوا لَنَا
This person here was reading Qur'an and
making du'a, so we were just enjoying
the du'a and the qira' of the
Qur'an.
فَقَالَ عُودُوا لِمَا كُنْتُمْ فِيهِ The Prophet ﷺ
said, let's start that up again.
Why don't you come forward and start reading
the Qur'an and let's make du'a
together.
And then the Prophet ﷺ said, الْحَمْدُ لِلَّهِ
الَّذِي جَعَلَ فِي أُمَّتِي مَنْ أُمِرْتُ أَنْ أَصْبِرَ
نَفْسِي مَعَهُمْ وَاصْبِرَ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ
بِالْغَضَاتِ وَالْعَشِيهِ يُرِيدُنَ وَجْهَهُ وَلَا تَعْدُ عَيْنَكَ عَنهُمْ
Referring to that ayah, the Prophet ﷺ says,
All praises to Allah who commanded me to
be with people, who commanded me to be
firm, committed to such people, people who generally
society would forget, people who generally others would
walk away from because they didn't have any
status in society, because they were poor, because
they didn't have much to their name, because
they didn't have much to wear.
These are people that others would walk away
from.
And Rasulullah ﷺ saying that Allah ﷻ commanded
me to be with everyone.
That anyone who is committed to Allah, we
are committed to them.
And then the Prophet ﷺ said, These are
poor people, right?
So, Nabi ﷺ had this amazing attribute that
when he would sit with any person, and
if he knew that person felt insecure about
that thing, and it was genuinely something out
of their control, Rasulullah ﷺ would motivate them,
encourage them, give them hope, make them feel
good about themselves.
But if they were in some sort of
a problem and it was self-inflicted, then
Nabi ﷺ would do Tarbiyah as well.
That, hey Habibi, this is not how you
do it.
You have to be more intelligent.
Or you're a young person, go seek knowledge.
These people were poor.
This was their circumstance.
So Rasulullah ﷺ then lifted them.
He raised them.
لِيُبَشِّرَ فُقَرَاءُ الْمُؤْمِنِينَ بِالْفَوْزِ يَوْمَ الْقِيَامَةِ قَبْلَ
الْأَغْنِيَاءِ بِمِقْدَارِ خَمْسِ مِئَةِ عَامٍ هَآؤُلَاءِ فِي الْجَنَّةِ
يَتَنَعَمُونَ وَهَآؤُلَاءِ يُحَاسَبُونَ Let the poor from the
believers take glad tidings that you will be
in Paradise 500 years before your wealthy believing
counterparts.
Why?
You will be in Paradise enjoying yourself while
they will still be answering Allah ﷻ.
For every penny there will be accountability.
They will be busy over there, you will
be enjoying yourself.
So yes, 70 years in this dunya, you
might need to be a little patient.
60 years, 70, 80 years.
You might possibly leave this dunya without much
to your name.
Maybe a 2005 Honda Civic.
Maybe a two-bedroom, one-bedroom apartment.
Maybe five pairs of clothes.
Maybe you've never seen Vienna.
Maybe you've never seen, you know, what else
is there?
Prague?
I don't know who goes there.
Maybe that's where you want to go.
Maybe you haven't gone, like proper miskeen.
Maybe you haven't even gone to Cancun.
Or like Mexico City.
Or San Jose, Costa Rica.
You haven't gone anywhere.
Your limits are Arlington, Texas.
That's your whole life.
Viewless Texas.
Take glad tidings that your victory, بِالفَوْزِ يَوْمَ
الْقِيَامَةِ that this small 70 years of dunya
that you will sacrifice will result in hundreds
of years of success in the hereafter.
It will pay off.
But this is for patience with your state
and not being ungrateful for the state that
Allah has put you in.
Wealth or not, you have to be grateful
to Allah ﷻ.
Abu Sa'id al-Khudi radiAllahu anhu says,
that one time we were traveling and I
was with a group of companions and we
passed by a tribe.
We sought from the tribe to be hosted.
فَأَبَوْ أَيُّهَا يِفُهُمْ They said, no, we're not
going to host you in any way at
all.
You guys are on your own.
Hosting travelers was a very big deal in
Arabian culture.
Traveling through the desert required this social contract.
Everyone signs on to it.
One person leaves their home and they travel.
If they stop somewhere, you offer them something.
You offer them a little bit.
Take care of them for three days.
They thought, you know, give us our right.
It's a cultural right, also a sign of
nobility.
They said, no, we're not going to.
The leader of the people of that tribe
was poisoned.
He became very sick.
The tribe asked this group of companions that
is there anyone among you who knows how
to do ruqya?
Who can read something and cure this leader
of ours?
Abu Sa'id al-Khudri r.a, he
said, I'll take care of it for you.
The sahaba were wondering, what is this guy
doing?
What is he going to read?
How is this going to happen?
فَرَقَاهُ بِفَاتِحَةِ الْكِتَابِ فَبَرَأَ He recited surah Fatiha,
and that man was cured.
In return, he took payment.
And the payment was in the form of
a flock of animals.
When he presented these animals to his people,
the companions with him said, I don't know
if this is okay.
Can we get paid for ruqya?
Can you demand compensation for something like this?
How about we hold off on touching these
animals?
We'll take them with us.
We'll arrive in Madinah Munawwara and have the
matter cleared by Rasulullah ﷺ.
They came to Madinah Munawwara.
They spoke to the Prophet ﷺ.
Rasulullah ﷺ asked him, what did you read?
He said, O Messenger of Allah ﷺ, I
recited surah Fatiha.
فَضَحِقَ رَسُولُ اللَّهِ ﷺ Nabi ﷺ smiled and
laughed and said, مَا يُدْرِيكَ أَنَّهَا رُقِيَةً How
did you know that it is a ruqya?
That there is cure in it?
In one narration, the Prophet ﷺ said, This
is surah Ash-Shifa.
This is the chapter of cure.
The Qur'an has cure.
Never underestimate the power of the Qur'an.
The cure lies in a person invoking the
words of Allah and turning to Allah for
shifa.
That's where the cure is.
It doesn't lie in the paper that someone
writes something on.
It doesn't lie in the ink that you
use to write it in.
It doesn't lie in the fact that there
is some string that's tying it to your
arm or it's hanging off of your neck
with some chain.
That's not where the shifa is.
The shifa lies with Allah ﷻ.
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ Without doubt,
the Qur'an serves as spiritual cure.
But there is also, without doubt, a cure
from worldly, humanly, biological ailments within the recitation
of the Qur'an.
There are many narrations like this from Rasulullah
ﷺ's own practice, from the practice of the
companions and then the righteous who followed them
that they would recite the Qur'an for
cure when people were afflicted with an ailment
or calamity.
Many years ago, I met this man who
wasn't Muslim and he talked about some unseen
being that he felt was following him and
would keep him awake at night.
So, I said to him that you should
listen to this and I shared with him
Ayatul Kursi.
He started listening to Ayatul Kursi and subhanAllah,
he came back to me a couple of
weeks later and said, as soon as the
same night I started listening to that, I
experienced peace and tranquility that I haven't felt
in years.
What was bothering me disappeared.
There was another man that I met from
Jujitsu at the gym.
He told me a lot, he told me
about extreme anxiety that he experienced and he
felt very overwhelmed at times.
So, I encouraged to listen to the Manzil.
It's a compilation of verses of the Qur
'an regarding shifa and chapters of virtue, the
Manzil.
He said, where do I listen to it?
He's not Muslim, this guy.
He said, where do I find this?
I said, on YouTube.
So, he went on YouTube and typed in
Manzil.
He started listening to it.
COVID happened.
Towards the end of COVID, almost three years
later, he called me up one day and
said, I want to meet up with you
and have lunch.
So, I met with him at the Dmasis
near DFW.
And we sat together and he said, I
just want to show you something.
He opened up his phone.
He said, my entire YouTube playlist is Qur
'an.
He's not Muslim till today.
But he exclusively on his phone listens to
the Qur'an.
That it gives me sakinah.
It gives me comfort.
May Allah subhanahu wa ta'ala guide him
to Islam and open his heart to Iman.
Abu Sayyid al-Khudi radiallahu anhu wasn't too
well off himself.
Financially, he had his challenges.
When his father passed away, he didn't leave
behind too much wealth.
Now, he had a family to take care
of, people to look after.
One day, he was at home and didn't
have anything.
He said, we were struggling.
Like there was nothing at home.
In one narration, he said that, I would
tie a stone around my stomach to keep
myself straight.
Right?
To remove some of the discomfort I would
experience from hunger.
Apply pressure to the stomach.
Some scholars have also noted here that what
they would tie to their stomach was a
sort of, it was an element, a stone,
something from the earth that would pull the
heat from the stomach.
So, if you've gone to the subcontinent, you'll
notice this, that if you go to like
Ayurvedic clinics, they put like mud slabs on
the stomach and they leave it there for
an extended period.
I'm not saying it's the same thing, but
I'm explaining the concept.
And the idea is that that mud slab
that sits on the stomach, because they say
most illness starts from the gut.
That's established.
Right?
Most ailments and illnesses start from the gut.
So they place these mud slabs on the
stomach for like an hour or something to
extract what they refer to as excessive heat
in the body and to bring a balance
back in the human.
So anyway, some have said this is the
reason why they would do this.
Others say more it was to relieve them
of the pains of hunger.
So he would tie something around his stomach
as well.
One day he was at home, they didn't
have anything.
My family said to me, لو آتيت النبي
ﷺ فسألته He said, Oh, then why don't
you go and ask the Prophet ﷺ to
give you something?
We need help.
Now in another narration, he says that his
family said to him that we hear that
the Prophet ﷺ is giving to people.
There are people who need assistance.
They're coming to the Prophet ﷺ.
They're asking Rasulullah ﷺ for assistance.
فَقَدْ أَتَاهُ فُلَانَ فَعَطَاهُ He should go as
well.
Abu Sa'id al-Khudri ﷺ said, It
was difficult on me, but I knew that
I needed help and I knew Rasulullah ﷺ
was a generous person.
He would assist me.
I arrived in the gathering of the Prophet
ﷺ.
فَكَانَ أَوَّلُ شَيْءٍ وَاجَهَنِي بِهِ When I entered
into the room, the Prophet was speaking to
a group of people and the first thing
that he said directed towards me.
Everyone was there, but the message was also
directed وَاجَهَنِي بِهِ He directed it towards me.
Rasulullah ﷺ said, مَنْ اِسْتَعَفَّ أَعَفَّهُ اللَّهُ وَمَنْ
اِسْتَغْنَا أَغْنَاهُ اللَّهُ وَمَنْ سَأَلَنَا فَوَجَدْنَا لَهُ أَعْطَيْنَاهُ
That whoever protects himself from asking others, Allah
will take care of him.
And whoever seeks contentment with Allah and does
not look towards others, does not make himself
dependent on others, أَغْنَاهُ اللَّهُ Allah will give
him that independence.
However, if you do come and ask, وَمَنْ
سَأَلَنَا فَوَجَدْنَا لَهُ If you do come and
ask us, Prophet ﷺ referring to himself, we
will give him.
We're not going to hold back.
Abu Sa'id ﷺ says, that I heard
Rasulullah ﷺ say this, فَوَاللهِ مَا رَجَعَتُ إِلَىٰ
نَبِيِّ اللَّهِ أَسْأَلُهُ عَنْ شَيْئًا مِنَ الْفَاقَةِ حَتَّى
مَالَتْ عَلَيْنَا الدُّنْيَةِ I never went back to
Rasulullah ﷺ to ask him for anything.
I left that gathering without asking, even though
his family sent him for that reason.
And I never went back to Rasulullah ﷺ
again, asking him anything.
What happened in return?
That statement of the Prophet ﷺ came true,
and I Abu Sa'id witnessed it myself.
Today, فَرَجَعَتُ وَمَا سَأَلْتُهُ فَارَزَقَ اللَّهُ تَعَالَى حَتَّى
مَا أَعْلَمُ أَهْلَ بَيْتٍ مِنَ الْأَنْصَارِ أَكْثَرَ أَمْوَالًا
مِنَّا That day I was poor.
That day I didn't have anything.
By Allah, today I'm not aware of a
household in Medina that has more wealth than
we have though.
Today Allah gave us.
That was a day that I needed it.
I didn't ask anyone.
And today Allah ﷻ gave us.
I was sitting yesterday, yesterday with one family.
There was some issue they needed to talk
about, so we were sitting together at their
home, and the couple, they said, that Shaykh,
you know, there was a day in our
life that we did not even have a
mattress.
We had the bed frame, but did not
have a mattress.
Someone gifted us our first mattress to sleep
on.
The guy, he said, he was looking at
his wife, and he said, I'm so thankful
for her companionship because there was one time
in my life where I had to sell
our house furniture.
It was very tough.
By the way, I'm sitting with them now
at this point, in a million-dollar home.
Alhamdulillah.
Alhamdulillah.
Those were hard days in our life.
They were very hard days.
We had our mindset, we were working, but
Allah still tested us.
You know, you work hard in life, Allah
sometimes tests you to see where your iman
is, to see where your faith is.
And, well, we kept pushing together.
We kept together, we were there for one
another.
We turned to Allah, didn't ask anyone.
No one knows about this.
We never announced this.
And today, Allah Subh'anaHu Wa Ta-A
'la gave us more than we can imagine.
The sister, she said to me, I just
ordered this specific car directly from Germany, from
the factory.
Everything was spec'd just the way I desire
it.
I didn't buy it off a lot.
Alhamdulillah.
Allah gives to who He wills.
Allah hu yafidhu wa yafsud.
He holds back from who He wills, for
how long He wills.
This is in the hands of Allah Subh
'anaHu Wa Ta-A'la.
He narrates from the Prophet ﷺ another very
beautiful hadith.
The Prophet ﷺ...
Actually, before I continue this, I just realized
I didn't finish off one narration.
Earlier, we were speaking about how he read
surah Fatiha for shifa.
And they asked the Prophet ﷺ whether it
was okay to consume that meat or not.
Rasulullah ﷺ said, not only is it okay
to have this, but give me a portion
as well.
Like, write my name in here as well.
Like, when you guys have it, we'll have
it together.
That's what Rasulullah ﷺ said.
So he narrates another hadith from the Prophet
ﷺ where Rasulullah ﷺ said, The
riwayah was actually from a student.
Right?
So there is jahala on the person who
was narrating this.
Because when he narrates the riwayah, the rawi,
he says that the person narrating the narration,
his name is Said bin Amr bin Sulaym.
He said that there was a person who
was saying in a gathering.
A person.
He doesn't say who the person was.
He said in a gathering, and when narrating
the statement, he attributed it to Abu Sa
'id al-Khudri r.a. That Abu Sa
'id al-Khudri r.a. said that Rasulullah
ﷺ said, So
Ibn Umar r.a. was in the gathering,
the great sahabi of the Prophet of Allah,
he asked this person, this rajul, this one
that is not mentioned in the narration.
He asked him, Who did you hear this
hadith from?
He said, I heard it from Abu Sa
'id al-Khudri r.a. Ibn Umar r
.a. went over.
This was the beauty of the sahaba.
They weren't afraid of verifying.
In particular, when the people narrating were younger
people or weren't sahaba themselves, setting a standard,
creating a system, that if you say something
attributed to the Prophet of Allah, we will
go and check up.
Hence the whole journey of Muhaddithun and Jarah
wa Ta'dil, how they dedicated their lives to
verifying narrations and cross-referencing and corroborating.
This whole thing, the foundation was set by
the sahaba.
There's actually another interesting narration, I just remembered,
I'll share with you, on corroboration of hadith.
And Abu Sa'id was involved there as
well.
But that point, it wasn't Abu Sa'id
al-Khudri r.a, it was, I'm sorry,
it wasn't Ibn Umar r.a who came
to check up, it was his father Umar
r.a. I'll share that one in a
moment.
That's a Sahih Muslim narration.
So here, Ibn Umar r.a walks over
to Abu Sa'id.
He said, O Abu Sa'id, from whom
did you hear this?
So and so person said, you narrate this
hadith.
Who did you hear this statement from?
He said, from the Prophet of Allah.
I heard it from the Prophet of Allah.
One time, a companion came to meet Umar
ibn al-Khattab r.a. Umar r.a
was khalifa.
He would have meetings and would stay very
busy.
So people who wanted to meet him would
have to wait until their turn.
Umar r.a called him.
He said, come, I need to talk to
you.
That person came to Umar r.a. Umar
r.a was in the meeting.
So he sought permission from Umar r.a.
He wasn't granted permission.
He sought permission again.
He wasn't granted permission.
He sought permission a third time.
He wasn't granted permission.
So then he left.
When Umar r.a was done with his
meetings, he said, where is that person gone?
He was supposed to be waiting for me.
They said, well, he sought permission and he
wasn't granted permission multiple times.
So then he left.
So he called him.
He said, why did you leave?
So the Sahabi said, I heard Rasulullah s
.a.w. say that when one seeks permission
and if they are not granted permission, they
should head back.
So acting upon that, I went.
Umar r.a said, show me proof that
you heard this from the Prophet of Allah
and in one narration, otherwise I will hold
you accountable.
So the Sahabi, he was so overwhelmed.
Man, now I got to answer to Amirul
Mumineen and he wants proof for what I
said.
So he came to Majd al-Nabwi.
Some Ansar were sitting there, they saw his
face and they said, what happened, buddy?
He said, Umar r.a happened.
He wants an answer from me.
So they started smiling and they said, don't
worry.
This hadith, we all heard it from the
Prophet of Allah s.a.w. And to
establish and prove this narration, we will send,
not just anyone, we will send the youngest
person, send Abu Sa'id al-Qudri.
So Abu Sa'id al-Qudri r.a
was the one who went and testified that
I also heard this hadith.
In one narration, Umar r.a said, I
also heard this hadith too.
But I did this whole thing so people
are mindful when narrating from the Prophet of
Allah.
That we will even question the seniors from
the Sahaba.
We will even ask, even if it's Abu
Musa al-Ash'ari r.a, we will
ask you for that in too.
We are careful.
The words of the Prophet s.a.w.
have a tremendous impact on society, on legislation,
on the way the deen is understood, the
way Muslim society will be shaped.
We have to be careful.
When the fitna arose among the companions after
the martyrdom of Uthman r.a, Abu Sa
'id al-Qudri r.a avoided being involved.
He was one of those companions that decided
to try to stay at distant.
However, when Ameer al-Mu'mineen Ali bin Abi
Talib r.a went against some of the
Khawarij who were wreaking havoc and spreading extremism
during his Khilafah, he joined them.
He fought with Sayyidina Ali bin Abi Talib
r.a. He fought courageously.
It was in the 63rd year after Hijrah
that there was a very sad, devastating turn
in Islamic history.
A group of people from Medina Munawwara refused
to give bay'ah to Muawiyah r.a.
Sorry, to Yazid bin Muawiyah.
They refused, that we will not give any
allegiance to Yazid bin Muawiyah.
Muawiyah was a Sahabi r.a. Yazid was
not a Sahabi.
They refused to give allegiance to him.
And instead, they gave bay'ah to Abdullah
bin Hanbala Ghaseel al-Malaika.
Ghaseel al-Malaika.
Hanbala r.a. was a beloved, dear companion
of the Prophet ﷺ who was martyred.
He was referred to as one who was
washed by, his body was washed by the
angels.
There's a whole story in that too.
His son Hanbala was in Medina so they
gave bay'ah to him.
They gave their allegiance to him.
Yazid became very upset.
He sent an army to attack Medina.
It was one of the darkest days in
the history of Medina Munawwara.
One of the darkest days in the history
of Medina was that day.
Because Medina became a bloodbath.
Sahaba were martyred as animals are slaughtered in
a butcher shop.
It was a very sad day.
But before they came and before they started
all of their thuggery, Abu Sayyid al-Khudi
r.a. He decided to not be involved
with this.
Whichever way this went, he didn't want to
be involved with it.
So he left, found a cave and started
living there.
I don't want anything to do with any
of this.
Dakhala Abu Sayyid yawmal harrata gharan.
While he was sitting inside the cave, one
of the soldiers that came from this Damascus
army, from this Shami army, he was looking
for people to kill.
Someone said to him, Hey, you want someone
to kill?
There's a guy sitting in that cave.
Why don't you go kill him?
We know there's someone there.
One of these people who refuses to give
bay'ah to our leader, he's sitting in
that cave.
Adulluka ala rajulin taqtulun.
Falamma inta hashshami ila baabil ghari wafi'unuqi
abi sa'eedin as-saif.
Now that man showed up to the mouth
of the cave.
Abu Sayyid r.a was in the cave
and he had a sword around his neck.
He said to Abu Sayyid al-Khudi r
.a, the soldier, Akhruj, out of the cave.
Qala la akhruj, wa intadhkhul aqtulk.
I won't come out of the cave.
But if you enter into the cave and
try to hurt me in any way, I
will kill you.
Fadhakhalashshami alaihi.
This soldier entered into the cave.
Abu Sayyid al-Khudi r.a didn't follow
through on what he said.
Rather, he took his sword off and put
it on the ground.
And then he said, Bu' bi-ithmi wa
-ithmik wa-kun min ashabin naar.
Return back with my sin and your sin.
You will be from the people of the
fire.
Referring to the statement of Habil and Qabil
that one brother said to the other, so
appropriate, right?
One brother said to the other, I'm not
going to kill you.
You know, if you want to kill me,
that's in your hands.
You will be in the fire of *,
but I'm not going to be involved in
this.
This man, when he saw Abu Sayyid al
-Khudi r.a, finally he can see him,
he's in the cave and he witnessed him
referencing the Quran so aptly in this moment.
He asked him, Anta Abu Sayyid?
Are you Abu Sayyid al-Khudi?
Qala naam.
He said, yes, that is me.
Fa qala istaghfir li ghafrallahu ilat.
Ask Allah to forgive me.
May Allah forgive you.
I made a mistake.
I shouldn't have messed with such a senior
companion of Rasulullah salallahu alayhi wasalam.
Similarly, one day Marwan was leading Eid Salah
in Medina.
Eid Salah is different from Jum'ah in
many ways, but one of the main differences
between the two, in Jum'ah we do
the khutbah first, Salah second.
In Eid, what happens first?
Salah is first and then we do the
khutbah second.
Miskeen Marwan, no one used to listen to
his khutbah.
And he felt people would leave when he
would deliver the sermon because the Eid prayer
was done.
So when it came time for Eid, he
instructed his people, erect the pulpit, so I
can give the khutbah first and then I
will lead the Salah later.
So when he entered into the masjid, he
was getting ready to go for the khutbah.
In one narration, there was another person who
stood up.
In another narration, it was Abu Sa'id
himself.
Abu Sa'id radiallahu anhu got up, he
held him by the hand and said that
you need to be on the masalah, not
giving a lecture.
And he starts tugging him away from the
pulpit and taking him towards the masalah.
This is what we were commanded by Rasulullah
ﷺ.
This is the sunnah of Nabi ﷺ.
Marwan was a fool, so he responded back
by saying that that time is gone and
those actions are now abandoned.
We do what we want to do.
Tariqat.
These things are done.
We don't need to act on them anymore.
So Abu Sa'id al-Khudri radiallahu anhu
then recited the very famous hadith of the
Prophet ﷺ.
That I heard the Prophet ﷺ saying, Whoever
sees a wrong act, an evil, should prevent
it with his own hands.
Hence, he was pulling this governor away.
If he is not capable to do so,
then with his tongue.
If he is incapable, then with his heart.
And this is a very weak state.
Abu Sa'id radiallahu anhu, after narrating this
hadith, he would lament and cry.
After narrating this hadith, he would lament and
cry.
He would say, so much evil happened during
our lives and we remain silent.
And if you know the incidents that occurred
in that window from the martyrdom of Hussain
radiallahu anhu, to some of the other, Yawm
al-Kharra, refer to the unfortunate attack on
Madina Munawwara.
He used to carry it in his heart
that I could have done so much more.
I wish we had spoken.
I wish we would have done something.
This is a sahabi of Rasulullah ﷺ who
by the way did more than you can
possibly even appreciate.
And I mean that.
Even when it came to the shahada of
Hussain radiallahu anhu, he didn't remain silent.
He engaged with Hussain radiallahu anhu.
He engaged with others on this affair.
But it was still very heavy on his
heart.
And from here we also learn from Abu
Sayyid al-Khudi radiallahu anhu.
Not only did he narrate abundantly, but he
acted upon what he learned.
You can notice that from so many of
the incidents that we narrated today that it
was practical.
What he learned from the Prophet ﷺ was
very meaningful.
And also, they would hold themselves to a
high standard.
That I wish I had done more.
I wish I had not remained silent.
This great sahabi and legend of the Prophet
ﷺ passed away at the age of 86
in the year 74 after hijrah.
Abu Sayyid al-Khudi radiallahu anhu is another
great legend for us to learn from.
Not just one lesson, but so many.
His desire for seeking knowledge.
His energy in acting upon the knowledge.
His willingness to sacrifice for, to sacrifice in
face of the challenges that accompanied his practice
and his knowledge.
Abu Sayyid al-Khudi radiallahu anhu was a
lantern for the ummah.
And today, when we read in the hadith
collections that name, Abu Sayyid al-Khudi radiallahu
anhu it brings a smile to the face
knowing that he was a legend during the
time of the Prophet ﷺ He served such
a prominent role during the lives of the
khulafa and his legacy continues till today.
Alhamdulillah, we are being nourished by the, by
the morsels that he fed with his own
hands to the ummah in the form of
the hadith of the Prophet ﷺ.
May Allah ﷻ elevate his maqam and allow
us to follow in their footsteps.
تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ
مَا كَسَبْتْ وَصَلَى اللَّهُ عَلَى صِدْرِ مُحَمَّدٍ السلام
عليكم ورحمة الله وبركاته