Stories of the Companions – Ubay bin Ka’ab
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Channel: Hussain Kamani
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AI: Summary ©
The Prophet's actions and actions during the pandemic have been discussed, including signing off on a letter of his own writing, praising people for their accomplishments, and working with oneself to develop a strong identity. The importance of praising people for their actions and statements, not their names, is emphasized. The conversation also touches on the use of shaitan to stimulate behavior and the importance of learning to be content with what Allah had for them. The segment provides insight into the origins of the Prophet's actions and their impact on the generation of the culture.Transcript ©
Tonight, we spend the evening
in the company of the great Sahabi of
the prophet of Allah Sallallahu Alaihi Wasallam,
who who was a master of knowledge,
a scribe of revelation,
and
one of the companions
who was an expert in the Quran,
Sayyidina Ubayyib Nukab
He was present with a group of companions
that arrived from Madinah Munawwara
during the season of Hajj to invite the
prophet of Allah
to migrate from Makkah Mukarumah to Madinah Munawwara.
Those that took a pledge at the hands
of Rasulullah Sallallahu Alaihi Wasallam
to support the prophet of Allah
from here on. He went on to
be by the side of Rasulullah Sallallahu Alaihi
Wasallam
in many of the great battles, including
Badr.
He had memorized the Quran at the hands
of the Prophet of Allah Sallallahu Alaihi Wasallam
and also was blessed with the honor of
reciting the Quran to the Prophet
sallallahu alaihi wasallam.
Imam Tirmidi rhamtulahi
narrates
a very well known hadith
from Sayyidina Anas ibn Malik radiAllahu
an.
This is a hadith we hear
almost every Jumah Khutba.
The prophet of Allah Sallallahu Alaihi Wasallam said,
Arhamummati
bi Ummati
Abu Bakr
In this hadith, the prophet sallallahu alaihi wa
sallam points out a unique aspect of these
great sahaba.
Sayyidina Abu Bakr Siddiq radiAllahuan, Uthman
radiAllahuan.
In other variations of this same hadith, there
is also the mention of Sayyidina Ali bin
Abi Talib radiAllahu an.
When the prophet sallallahu alaihi wasallam
arrives at the name of Ubayyub Nukab radiallahu
an, he said, aqaraum
Ubayyub Nukab.
The one who is most well versed
in the recitation of the Quran is Ubayyub
Nukab radiAllahu an.
Anas radiAllahu an narrates in another hadith
that once the prophet of Allah sallallahu alaihi
wa sallam said to Ubayyub lukaab,
indeed Allah has commanded me to present the
Quran to you.
You will be one of those people that
protect and preserve this Quran.
So Allah
has commanded me.
In another narration,
the prophet sallallahu alaihi wa sallam said, I
have been commanded to teach you the Quran,
to have you recite the Quran.
When he heard this,
he said, Allahu Sammanilak,
that is it true that Allah
mentioned my name to you?
Was this
go and teach someone from your ummah the
Quran? Or was it go and teach and
go and recite the Quran to Ubayyub Blukaab?
Qalamam.
The prophet of Allah said, yes, Allah
mentioned you by name.
Qala wudukirtu angarabil a'ala means, so that means
I was mentioned by the Lord of
the entire universe.
Qalamam,
the prophet of Allah said yes.
Fa zarafata aina
hu Sayyidina Ubayyib Rukabir
broke into tears and he started
crying. What a great honor for him that
Allah Subhanahu Wa Ta'ala selected him to be
the student of the prophet of Allah sallallahu
alaihi wasallam
to receive the Quran.
Nabi salallahu alaihi wasallam
understood that Ubayy ibn Kabr had
a deep connection with the
Quran. One thing I've mentioned again and again
to you in this series,
the prophet of Allah Sallallahu Alaihi Wasallam
was able to see potential in people before
they saw it in themselves.
Nabi sallallahu alaihi wa sallam was able to
spot that potential.
Who will do what? What is unique in
them? What is special to them? What is
their
deep calling?
What we end up doing when we see
people is that we try to force them
into an equation that we have created
for success in this world.
Everyone must be a doctor. Everyone must be
an 'alim. Everyone must be a 'qadi. Everyone
must be a hafid.
Everyone needs to do this. Everyone needs to
do that.
There are some basics that we all should
have
a grasp on
But beyond that, when it comes to
your calling in life,
that tends to be a little unique from
individual to individual.
Not everyone is the same.
Just in community work itself, you'll see
there are those
that are inclined to working with sisters in
the community. There's a sister who feels that
that's my calling. I wanna work with other
sisters in the community, help them understand, learn
the deen, become more comfortable with their practice
of religion publicly. I would I wanna help
them develop a strong identity as a Muslim.
I've gone through the challenges, and I know
what it means. And I'd like to be
there for people that are struggling. That's their
calling.
Another person has a calling that I wish
to work with those that are new to
Islam.
Maybe because of a relative they have or
their own particular journey.
Something they've seen there. Another person wants to
work with the youth. This is where my
focus is gonna be. Another person says that
I noticed that there's so much focus in
the community on the youth that no one
gives attention to the seniors in our community.
That's where my focus is gonna be.
Someone says that I'm not going to focus
on the Muslims at all. I feel like
there's enough for them in the community. I'm
gonna work on those who are outside of
the folds of Islam.
Another person says that I'm not going to
just work with Muslims on the streets. I
want to work with the politicians,
the thinkers, the people that are setting policy.
Those that are setting the path of where
the community will be 10, 20, 30, 40
years from now. I wanna be a part
of a think tank. One person says that
I wanna teach Quran and Hadith for the
Anmi person, for the general Muslim. Another person
says that I wanna teach Quran and Hadith
for the aalim,
for the one who has a desire to
be a scholar of the deen, who is
interested in going into the details
of every masala, every ruling, every thought,
every narration, every verse of the Quran.
The prophet sallallahu alaihi wa was able to
spot this in people,
and then mobilize them in that area.
And as soon as those people
were able
to find comfort in where they were,
they would then begin to blossom into these
beautiful flowers that then created fragrance for the
ummah
and those that would follow them until the
day of judgment.
There is no discussion discussion on
the virtue of the surahs of the Quran,
or tafsir of the Quran,
or any matter
of depth related to ulumulquran
without the name of these great sahaba.
And you will then
find the name of Sayyidina Ubayyub Nukab radiAllahu
an also listed there.
The prophet
one day tested Ubayy ibn Kab.
Which verse of the Quran is the greatest?
Faqal Ubayy
Allahu Laa ilaha illahu al hayur Qayyun.
He mentioned Ayatul Kursi.
Nabi salallahu alayhi wasalam fee sodrihi. Nabi salallahu
alayhi wasalam, out
of pleasure and joy,
struck his chest.
And he said,
May knowledge always come to you in a
state of comfort and ease
without bughayi tabin, without any difficulty, without any
exhaustion. It's as if knowledge comes to you
very naturally,
That you know the right answers.
You know where to think. You know where
to search.
Your reading is correct.
Khatib Bardadi
in his work Al Fatihu al Mutta'ati
He narrates this hadith
of
Ubayyub Nukabradayallahu
an
under the discussion
of how it is praiseworthy for a teacher
to
commend their student on giving the right answer,
and to,
support them and say say good to them
that you did the right thing.
Today, you gave the right answer. Not just
asking them the question and then when they
give the answer leaving it there. Commend them.
Thank them. Appreciate them. You did a good
job. That was really smart of you. That
was intelligent of you. Imam Nawwirah Mutallahi a'layhi
in his commentary on Sahih Muslim,
while
elaborating on this hadith,
he writes,
wafilhadithi.
And in this narration, we see,
In this hadith, we learn the permissibility
of praising someone to their face
if there is a benefit in it. Idhaqanafihi
Muslimhatun.
And walam yukhaaf alahi ijab when and there
is no fear of that person getting caught
into arrogance.
It gets to them, gets to their brain,
gets to their mind that I'm someone very
special.
Why
Because that person has deep roots
in consciousness of Allah Subhanahu wa
ta'ala. Praising someone is tricky,
because if you praise them and they are
not spiritually grounded,
if they aren't familiar with the traps of
shaitan,
if they don't know how to attribute everything,
and I mean everything to Allah
it'll get to their brain.
And the moment you open that door,
even a small amount, shaitan will rush right
through it.
And then shaitan starts playing mind games with
them.
That, you know, that person praised you because
you're something really special.
That person said this to you, they did
that to you. You actually are- you actually
are worth something.
And then
that action of yours
stops serving Allah subhanahu wa ta'ala
and starts serving you.
When your actions and statements start serving you,
you become greedy.
And it's at that point
that
you leverage everything
from your wealth to your family to your
name to your community, your influence,
politics,
markets,
to see where you can get the most
out of.
And what starts off as an innocent act,
that someone may assume is innocent,
of not being sincere
can end up becoming the catalyst that leads
to the destruction of an entire nation.
Snowball effect, it rolls and rolls and rolls
and rolls, and it causes destruction.
Sheikh Al Hasan Ali Ndwir Mutallahi Aali in
his
famous book,
faith versus materialism.
He points us out that there were nations
of the past that got caught into this,
that they allowed
a little bit of duniya to stimulate them
and therefore their entire worldview
became about dominance in the world.
Immediate pleasures,
instant gratification,
and everything they can get a hold of,
whether it was race,
whether it was, you know, a national,
you know, nationality as a means, whether it
was using,
you know,
economical leverage, they used whatever they could to
build their dunya
because they did not care about the akhirah.
The believer thinks a 100 times before
giving up what the akhirah has to offer
for a small few words of praise.
Understanding very well
that is more pro that it is more
probable the person praising me has made a
mistake.
It's more likely that this person hasn't understood
who is actually worthy of praise in all
of this.
The one that's worthy of praise in all
of this is Allah
So when praise is directed towards you,
take a moment and think.
What is this person actually praising?
They're praising something
that happened to occur at my hands?
Is the pipe that delivers the water actually
worth praise?
I had no involvement with the origin of
this thought of doing the good. I had
no
involvement
in appreciating
that this is what should be done.
I had no control over actually doing it.
All of this was the permission of Allah
and a divine inspiration from Allah Subhanahu Wa
Ta'ala.
The fact that this happened in my life
is coincidental. It's that Allah
out of his
mercy and compassion chose me to be the
vessel.
So if someone stands here and praises the
pipe while forgetting everything that happened before that
water came into the pipe, it's that person's
shortsightedness.
I shouldn't be full of myself and fall
into the fall into the delusion.
So when someone directs that praise at you,
your instant response
should always be, 'alhamdulillah.'
All praise is for Allah
for allowing this person to see good in
me
and all praise is for Allah who hid
my flaws from this person.
Cause in this very same moment, this person
could have been pointing out my flaws.
The only reason they didn't see my flaw
is because Allah
has veiled me.
He has secured me. He has protected me.
That's the only reason. There's nothing else here.
Our life is just held by strings
that remain where they are because Allah Subhanahu
Wa Ta'ala has commanded them to be there.
Raman Nawir Abdullahi, therefore he writes,
Jawazummadhil
insanfiwajihiidaqanafihi
muslhatun.
There is benefit. Why was there benefit in
praising him? To encourage him and motivate him.
Keep it going.
You're in the right place. This is where
you
belong. This is where your attention should be.
Walam yukhaalahi
ajabun.
And there is no fear of that person
getting caught into self praise,
thinking great of themselves.
Why? The prophet salallahu alayhi wa sallam knew
that his tarbia was done under the mentorship
of the prophet of Allah himself.
Wal aawihi and diseases similar to that.
When the prophet sallallahu alaihi wa sallam then
went on
to ask which verse of the Quran that
you have is the most superior.
And to that,
Ubayy ibn al Qaab said it is Ayatul
Kursi.
Commenting on this question and answer,
Qadir yadmalikirhamtulahi
ali states,
He points out that from this hadith, we
learned that it is permissible to say that
one verse has superiority over another verse,
or the claim that one verse is superior
to the remainder of the Quran.
Wafiqhilafunlilu'alamah.
The scholars have differed in opinion
on whether it is permissible to say that
one verse is superior to another verse.
One group of scholars said that it is
not permissible to claim that one verse is
superior over another verse because when you say
one is superior, that means you're claiming you're
deducing from this. You're inferring
that there is another verse
that is deficient.
If one is superior, the other is inferior.
And how can such a claim be made
regarding any verse of the Quran that there
is a deficiency there that makes it inferior?
However, on the other hand,
we have another group of scholars.
Another group of scholars then made a claim
that actually it's permissible.
It's permissible to say one verse is superior
to another verse. It has more virtue. Why
is that? They say the reason why it's
okay to ask this question or to claim
that one verse is the best
is based off of.
It's to actually not point at how one
verse is superior and the other is inferior.
Rather it's to indicate that reading this verse
has more virtue for the reciter.
That's where the focus is.
And the common position among the scholar is
that saying that one verse holds more virtue
is completely permissible.
It holds the meaning
that reciting this verse has more reward.
Because this ayah consists
of 7 unique
mentions
of the names and attributes of Anala of
Allah subhanahu wa ta'ala.
And these 7 that are mentioned, that are
highlighted in Ayatul Kursi
are the foundations.
These are the main names and attributes that
every believer must connect with
to understand who their creator is.
Anas ibn Malik radiallahu an,
he would say
that there were 4 companions
from the Ansar
who had
compiled the Quran.
They had memorized the Quran. They were great
huffad of the Quran.
All of them were Madani companions.
Ubayyub nukabin wamuadubnujabelin
wazaydub nuthabitin
wabuzaydin
Abu Zaid who was one of his uncles,
Zaid bin Thabit radiAllahu an,
Mu'adhubnujabal
radiAllahu an,
and the 4th one whose name is actually
first in the list,
Sayyidina Ubayyubnuqab
radiallahuan.
One time Ubayyub Nukabr radiallahu an was in
conversation with Umar ibn Khattab,
and he said to him,
I received the Quran
from the one who received the Quran from
Jibreel alayhi salam while it was still fresh.
Revelation came from Jibreel alayhi wasalam to the
prophet of Allah.
And as it came from the prophet of
Allah sallallahu alaihi wasallam, I was one of
the people that was there waiting for the
prophet salallahu alaihi wasallam, and the prophet of
Allah would share it with me.
Ubayy ibn Kabr radiAllahu an
was the first person
appointed by the prophet sallallahu alaihi wa sallam
to serve as a scribe for revelation. Imam
almuth ibn al Athir
in his uslulqaba
fimari fata sahaba.
He quotes from Maqidi.
Awaluman katabali rasoolillahi
maqaddamihilmadina
Ubayyubnuka.
The first person to write for the prophet
of Allah after Nabi salallahu alaihi salam arrived
in Madin al Munawara was Ubayy ibnuka.
He was the first person to actually write
at the end of his writing that so
and that this was written by so and
so. He would sign his name off.
That I wrote this, penning his name to
it. That what is said here is authentic.
It's correct. And I stand behind
it.
Says he continues.
If Ubayy ibn Qabradayallahuan
was not present, kataba zaydum nuthabit,
then Nabi sirallahu alaihi wa sallam would call
for zaydum nuthabit radiallahuan.
Zaydum Nithabit radiAllahu an.
Both of them were the right way for
the Prophet
Faidah
And if
Zaydum al Thabit radiallahu an was not there,
the first person who Rasulullah sallallahu alaihi wa
sallam instructed to write from the Quraysh
was Abdullah bin Saad bin Abi Sarha. However,
his outcome
was very sad,
this third person.
And from the names of those who also
served in this role, Abu Bakr al Sadiq,
or Amar Abdel Khattab, or Uthmar ibn Athaan,
was it was Ubayr binawam,
Waqhalid,
Waaban,
ibn Asa'id al Sayid Mil Aas,
He names the companions who were present and
were ready
for revelation. That As Nabi sallallahu alaihi wa
sallam received verses, he would call on them,
and they were the ones that would
write for Rasulullah
Subhaaiyubirkabr
radiAllahu an
one day asked the prophet of Allah,
O Messenger of Allah Sallallahu Alaihi Wasallam,
What is the reward for one who experiences
a fever?
This is that season where people are getting
sick.
So he said, O Messenger will Allah, madazaalhamma
What is the reward for being sick?
Nabi salallahu alaihi wa sallam says,
that it causes good deeds to flow into
that person's book of deeds.
That good deeds start the moment you become
sick. Allah gives you hasanat, hasanat, hasanat.
Oh, Allah. I ask you for the fever.
So the narrator,
Abu Sa'id says, Falam yumsi Ubayyun
qatooillahwabilhamma.
Now there was not a night that we
saw Ubayyub nakabradayallahuwani
go to his room, but he would have
a light fever.
He would be a little sick. He was
someone who
dealt with
health concerns and issues throughout his life, but
he was patient,
because he knew that Rasulullah salallahu alaihi wa
sallam had told him that there was
ajiral. Along with being a master in the
Quran,
Ubayy ibn Nuqab radhiallahu an was one of
the 6 people from the companions who were
known
to be the great judges.
That's a hard role to fill in when
you're surrounded by sahaba.
If you're surrounded by fools, you can become
anything.
Go and check the Internet.
But when you're surrounded by people who are
actual masters of content, who were present as
revelation,
came down to the prophet sallallahu alaihi wa
sallam, who saw labi sallallahu alaihi wa sallam
deal with sophisticated issues
throughout the 23 years, even prior to hijrah,
they saw Nabi sallallahu alaihi wa sallam dealing
with people's affairs.
These 6
people were true giants of 'in.
Karal qulatum minashabirasulullah
sallam sittah.
Umara
One of these 6 companions
was Saydran
Ubayyub nukabradhiallahu
an.
He was very
wise in his advice.
He would give
beautiful
nasiha
and
and sermons
to those that were around him,
focusing on
them building a strong
and deep relationship with the Quran,
reminding them of
the importance of the hereafter,
and
teaching them to be okay with what Allah
had destined for them in this world.
Whatever Allah
has decreed for you, learn to be content
with it, learn to be happy with it.
One person said to Ubayy ibn Kabir advise
me.
Baala,
he said,
Ittaghidkitaballallahi
imaman,
walgabihiqadhiyanwakaman,
Make the book of Allah
your imam, your guide,
and accept it as your judge and ruler,
that when the Quran speaks,
you fall silent.
Indeed it is the one that your Prophet
has left behind
for you as a guide.
Your Rasul left the Quran behind for you.
This was his gift to the ummah.
It will be an intercessor
whose intercession will be obeyed.
A witness
who will not be accused, it will witness
on behalf of its reciter and its witness,
Its word
will not be questioned by Allah Subhanahu wa
ta'ala. As the Quran testifies,
that testimony will be accepted.
It is your mention and those who came
before you.
The judge between you.
It guides what's ahead of you,
and it will- and gives news of you
and that which will come after you. It
mentions the past,
and also tells us of what comes ahead
in the future.
1 of Ubayy ibn Kabradayallahu an's
students,
Abu
Aliyah. He said that Ubayy ibn Kabradiyallahuan
once said,
al muminu bayna arbayn.
A believer is in between 4 states.
In Ibtulia
sabra,
he is either
in calamity, in trial,
stuck in the middle of tribulations.
The believer becomes patient.
When tested,
you have to turn to patience.
When there is difficulty,
don't rebel, don't get angry, don't throw a
fit, don't throw a tantrum,
turn to Allah Subhanahu wa ta'ala and ask
Allah Subhanahu wa ta'ala for tafik.
Ask Allah Subhanahu wa ta'ala for his mayyah,
his companionship.
Turn to Allah subhanahu wa ta'ala and ask
Allah to not test you beyond your means,
and to be with you and to reward
you for whatever it is that you face
today.
Wainuatiyah
shakara.
Secondly,
the believer experiences bounties.
So what does he do? What does she
do? They turn to Allah subhanahu wa ta'ala
in gratitude.
Ta diya Allah, what I have today:
fame, family, friends, home, food,
clothing,
knowledge,
teachers,
a classroom,
you know,
Iman,
I'm grateful to you.
This was absolutely impossible
without your guidance.
And when the believer speaks,
he always speaks the truth,
doesn't lie.
Wa'inhaqama
hadala.
And when he is called forward
to pass a verdict,
always just.
Justice is phenomenal. It's beautiful.
Its fruits are beautiful and sweet and great.
They're
nourishing.
Justice is what keeps people alive. It keeps
humanity thriving.
Justice gives people a purpose to live.
Give someone justice, and they will thrive.
Never do on another.
Never oppress another.
Justice can't be selective.
People will hate you for your justice.
If they see you being just with what
you love and for who you love,
and then when it comes to you to
speak the truth against yourself
or to speak the truth against your family
to those that you love you can't speak
the truth anymore
they will have no respect for you.
They will view you nothing more
than
a dirty
used
towel lying in a wet
filthy street
that has some use, but its use has
been served. Now this thing has no dignity
and honor.
This human being means nothing.
Be just at all times.
Allah subhanahu wa ta'ala tells us in the
Quran, waloalaanfusukumawilwalidayni
walakrabeen.
That be just even if it means speaking
the truth against yourself.
That's the highest form of justice, actually.
That you can say that- start off by
saying I was wrong
This was my fault
Not jumping into defense mode
and shooing off any criticism that's directed towards
you.
That you speak the truth, and you stand
for qist, for justice,
even if it's against yourself.
Or your family members. It's not easy to
speak against your own parents. Someone says your
mother or father did me wrong. Your
your knee jerk reaction is to attack that
person
and destroy them
into non existence.
I'm not going to stop. How dare you
speak against my father or mother?
No.
If that person is speaking the truth,
then stand by it.
Think about the Sahaba of 1 Allahuhi alayeem
Jameen
and what they went through and how difficult
it must have been for them to stand
in the sufuf of the battle of Badr
knowing their father was standing right on the
other side.
Their brother was standing right on the other
side. Their uncle was standing on the other
side. Their cousin was standing on the other
side.
They stood
here. Why?
Because they stood for justice.
So as a result
of balancing these four affairs
properly,
Allah
gives that individual
5 blessings.
And this is what Allah subhanahu wa ta'ala
references in the Quran, light upon light.
Everything apart this about this person then is
guided by the light of Allah
When they speak,
when they act,
when they exit,
when they enter. And on the day of
judgment,
their path, masiruhu,
their walk, will be towards the day of
judgment,
surrounded
with Nur. Wamasiruhu
yomartiyama,
ilannuri yomartiyama.
That on the day of judgment, they will
walk towards that very same light. Walkafiruyatukallabuffihamsin
minadzulmi
The disbeliever
finds himself
stuck between 5 darknesses.
Darkness in the world, darkness in the path,
and darkness is the abode in the hereafter.
This Nur that
Ubayy ibn Kabr
speaks of
It's fascinating because the alama,
they
they have a lengthy discussion on what is
nur, when the Quran refers to nur, when
hadith refers to nur.
Some went down the path of saying the
Nur
is
When the Quran and hadith mention Nur, this
is actually
a reference to knowledge.
Because in one narration,
the prophet sallallahu alaihi wa sallam said,
knowledge is light.
So now when you turn to Waqib Najar
Rah's advice to Imam Shafi'i, it's very open.
He said to Imam Shafi'i that knowledge is
a light from God, and the light of
Allah is not given to a sinner.
Some
ulama took a different approach, and they say,
refers to Allah subhanahu wa ta'ala.
While others, they said, Nur refers to the
Quran.
So now there's a question, are these 2
the same or different? You can check the
books of tafsir and find all the aqwal
that what is the nur referring to, what
is the kitab referring to, are they both
the same, are they different, and so on.
And in that first statement of Ubayy ibn
Kabr radiAllahu anwan, he's instructing the believer that
always hold on to the Quran
as your guide.
Hold on firmly to it.
Believe in it. Be committed to it. Respect
it. Give it time.
Make sure that you have a good friendship
and relationship with the Quran, like you call
your mother every day, or you message your
friend every day, or you go into the
group chat where your friends are and drop
in a small little joke there every day.
You make a comment on someone's post every
day. You go on to social media and
like people's post every
day, check-in,
connect with,
build a bond with the Quran
every day of your life.
So tomorrow when you get old, that friend
that you were in the chat group with
will say that this is an old friend.
We were on the same group for 20
years.
We've talked together. We've joked every day of
our life. We had communication every day.
The Quran says to Allah, you Allah, don't
do anything to this person.
That I intercede on this person's behalf, this
but this guy is my buddy,
and Allah
will never turn away the intercession of the
Quran.
Ubay ibn Nqabradhiallahu
an narrates from a companion from the Ansar,
who says the prophet of Allah sallallahu alaihi
wasallam said,
whoever recites has
recited 1 third of the Quran.
Similarly, Ubay ibn al Qaab radhiallahu an was
once asked
regarding Laylatul Qadr,
that when is Laylatul Qadr?
He said, I heard the prophet sallallahu alaihi
wasallam saying
Laylatul Qadr is the 27th
night of Ramadan.
He had these he had these nuggets of
knowledge from the prophet sallallahu alaihi wa sallam.
1 third of the Quran, Surah Khlas. Over
here, he's narrating that later Dhul Qadid, it's
the 27th night of Ramadan.
Similarly, Ubay ibn al Qab says that there
were 2 people that were fighting with one
another
in front of the Prophet sallallahu alaihi wa
sallam. One of them had the full
manifestation
of anger on his face, his nose, his
face, everything was as you know, this guy
was really bloating in anger.
Faqar Nabi Sallallahu Alaihi Wasallam
said
That I know a statement that if that
guy who's angry right now, the guy who's
blowing up in anger, if he were to
recite it, all of this hal of his
that you see, the state that he's in,
it'll disappear.
You get angry sometimes. Someone took your food.
You get angry sometimes. Someone pushed you a
little bit. You get angry sometimes that so
and so did you wrong.
Anger.
You wanna do something.
And it's it's
it's overtaking you. It's consumed you. You no
longer have control over yourself. You're shaking aggressively.
You're no longer you.
As if
the human being is possessed.
Nabi salallahu alaihi wasalam saying all of this
that this person is experiencing can go away.
If he were to read one statement,
Sahaba said,
That I seek protection with Allah
from shaytan.
This is shaytan.
He's playing with you. He's messing around with
you. That when one of you gets angry,
he should say, a'udhubillahi
minas shaytanarrajeem.
Saydah Ubayyub Nukab radiAllahu an
served the prophet sallallahu alaihi wasallam.
And after Nabi sallallahu alaihi wasallam departed from
this dunya,
he played a great role
under the khilafa
of Abu Bakr and Umar radhiallahu an.
A role of
compiling the Quran and being
one of the Imams of Madinah Munawwara in
prayer.
When Umar ibn Khattab radhiallahu an established
tarawih prayer in Madinah Manawwara,
that it would be prayed in congregation
for everyone to join.
And according to Imam Malik
he says that,
when Umar radiAllahu an established the tarah he
has different narrations, but one of his famous
narrations
that Omar radhiallahuwan
instructed the sahaba to pray 20 rakaat tarawi
behind
Ubayyubnaqabradhiallahuan.
He was the appointed imam.
He was the one that was appointed. And
it's beautiful because just a few years earlier
during the khilaf of Abu Akharsiddiq, radiAllahu on
the Quran was compiled as one written document.
And now that one official compiled document
was being taught through the Musalla
to the entire Ummah.
That this is the preservation of the Quran.
That was in
the written documentation
and the written preservation of the Quran happened
at the hands of Sayyidina Abu Bakr Sadiq
radiAllahu 1.
While the oral preservation of the entire Quran
happened
by the command of Umar ibn Khattab radiAllahu
1. And for that he used
Ubayyub Nukab radiallahu an.
Some scholars are of the position that Ubayy
ibn Kabr radiallahu an actually lived
during the khilafa of Uthman ibn Affan radiallahu
an.
That Uthman ul Nafan radhiallahu an while
instructing the companions
to compile the Quran
once more,
He told them to compile the Quran again,
because there was a complaint
made to him
that,
you know, at the frontier
where there were now new Muslims entering into
Islam, there was confusion.
Someone's reading it one way, another person's reading
it another way. So
Uthman Raffan radhiallahu an compiled the Quran, ala
lughatih Quraysh.
So some, while making this comment, while
reflecting on this,
they say,
That he passed away during the khilafa of
Sayidina Uthman Nafan because
he was from the group of people
that was appointed by Uthman
to compile the Quran.
Such a thing is narrated by Ibn Saidin
However,
fihi maqal, there is some discussion to be
had here.
Because even though there are 1 or 2
narrations that mention Ubay ibn Nqab radhiallahu an
was involved in the compilation of the Quran
during Uthman radhiallahu an's life,
This is not what we find in the
more common narrations
that make reference to that entire incident.
Had that been the case, his name would
have been seen in the more common narrations.
Therefore,
wafahirowafatuhubayinfi
zamani Omar.
More likely
is that Ubayy ibn Kabir radiallahu an passed
away
during the life of Umar ibn Khattah.
He lived in,
Madinah Munawarah.
Ibn Nasrid
actually narrates a fascinating story that
his father, Muhammad al Nasridin's father,
got married. And when he got married, he
held a walima
for 7 days continuously.
Every day he would invite people. Every day
he would invite people.
1 of those days,
Ubayy ibn Ubayyallahu an came.
But, however, he did not eat because he
was fasting.
So he would take pride and joy in
saying that my father invited him, and he
accepted the invitation,
but they would also say
that we missed out on him joining us
in the meal because he was fasting that
day. However, he made dua for the families.
And he left them with his,
kind wishes.
A person once asked Ubayy ibn Kabr radiAllahu
an a question.
He came from far away. He said, I've
come from far. I have a bunch of
questions for you.
Ubayy ibn Kabir radiallahu an said to him
that, come to me next week,
and if I am alive, I shall answer
you.
When he came the next week, the roads
were blocked. People were standing everywhere.
So what happened here?
They said to him that the great Sahabi
of the Prophet Sallallahu Alaihi Wasallam,
Sayyiduna Ubayyib Nukab radiallahu an has departed from
this dunya.
He was a legend,
a legend
who
preserved the Quran
in a very unique and special way.
Among the sahaba, when there was a dispute
on an ayah of the Quran, Quran, they
would come to him.
If you check the masanid
and go to the narrations
of
Ubayyubnuqab
radiAllahu an,
and check
the narrations that are attributed to him
specifically in the chapter of Fava'il Quran,
the the virtues of the Quran,
the narrations are never ending.
So many narrations
attributed
to Ubayy ibn Kabir radiAllahu
an. Some more authentic than others, but yet,
though those rhiwa'at
come from Ubayy ibn Kabr radiAllahu 1.
Right? They're attributed to Ubayy ibn Kabr radiAllahu
1.
And not only that, you will find his
narrations in every kitab.
In Kitab ul Alin,
Kitab ul Salah,
Kitab ul Sawn, Kitab ul Hajj. You will
find his narrations,
as I mentioned, in Fatha'il Quran,
in Kitab'u Tawbah.
Wayyub Nukab radiAllahuwan
has narrations
describing
the,
the end of times.
How he would warn people that a time
will come where there will be great fitna
great fitna ahead of you.
That and with detail. I mean there's so
many narrations
that this will happen and then you will
see gold appear and people will travel from
across the world and fight one another for
that gold and they will fight till the
death and there will be a massive
bloodbath.
He describes all of these details that he
heard from Rasulullah
Sallallahu Alaihi Wasallam.
His
loyalty and commitment to knowledge
was special and unique.
And
it was recognized
by the most senior of companions
in matters
of judicial affairs,
in matters of a Quran,
in a general understanding of the deen,
relating and narrating from Rasulullah Sallallahu
Alaihi Wasallam.
His legacy was passed on to his students
and from there to the generations that followed.
And it's companions like this and their students
who
raise a flag in honor of Islam
that no person will ever be able to
say that Muslims
lacked intelligence,
procedure,
methodology,
rigor,
attention to detail
in preserving their deen.
I mean, if if when you read these
narrations,
you're seeing that they would hold each other
accountable on every word of the Quran.
That a person would come to Ubayy ibn
Kabir radiAllahu alaihi wa sallam 1 with this
reading, another person would come to that reading,
and Ubayy ibn Kabir radiAllahu alaihi wa sallam
1 would pass a judgment by saying, this
is the more correct one, for I heard
this from Rasulullah salallahu alaihi wa sallam.
He became a marja.
And this then creates that rigor that Muslim
scholarship
has shared and and celebrated
for 100 of years over a 1000 years.
Today we
view
our Islamic Muslim tradition
with a lens of skepticism
that the West have has become very comfortable
with.
Every conversation of theirs starts with skepticism.
It starts with a denial.
They're not sure what to believe in anymore.
They're not sure what to believe in at
all.
Our deen starts from a different place.
It starts from
a place of certainty.
The knowledge of our deen starts from the
Quran.
Right? A carry on, a continuation
from previous revelation.
Wa'inna hulafi zubril
o waleen.
This is a continuous revelation.
And Allah subhanahu wa ta'ala is revealing it
to you from Jibreel alaihis salam.
He's
a leader of all
angels.
To who?
Saghidul ambiya iwarrusul.
To then who?
The leader of mankind
beyond prophets, the sahaba of Abu Anallahu alaihi
mujmaiin.
And then from the sahaba,
there were the elite group that were selected
by the Prophet salallahu alaihi wa sallam to
be
the carriers of the Quran,
the true companions of the Quran.
Don't let anyone put any doubt in your
heart.
Be proud. Be confident. Enjoy and celebrate
this beautiful gift that Rasulullah salallahu alayhi wasalam
left behind for us,
and that we continue to read
No matter where you go,
whether you go
to the deserts,
you find yourself in some jungle,
or some metropolitan
city,
you find yourself
in,
you know,
some rundown part of town,
whether you find yourself
in a remote island,
if there are Muslims there, they will be
reading the Fatiha the very same way.
They'll be reading their Quran in the very
same way.
And that's the beauty and uniqueness of our
deen.
May Allah
reward the sahaba and scholars
who dedicated their lives
and made their day and night 1,
so that we would not be in that
tough place of not knowing what's right and
what's wrong.
So today the confidence we have in our
religion,
in all honesty is attributed to their hard
work,
to the dua of Rasulullah Sallallahu Alaihi Wasallam
for them.
to come.
to come.