Mirza Yawar Baig – Sahaba The Gold Standard #04
AI: Summary ©
The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the fruit of a long period of behavior and belief. The fruit of faith is the
AI: Transcript ©
Bismillahir Rahmanir Raheem.
Alhamdulillahi Rabbil Alameen.
Wa Salatu wa Salamu ala Ashrafil Anbiya wal
Mursaleen.
Muhammadur Rasulullahi Sallallahu alaihi wa ala alihi wa
sahbihi wa sallam.
Tasliman kathiran kathiran.
Fama ba'du.
We continue, Alhamdulillah bismillah ta'ala, with our
series of classes on the Sahaba, Ridwanullahi alaihi
wa ajma'in, who I refer to them
as the gold standard and as I mentioned
to you, every body of knowledge, everything in
the world has a standard.
Anyone who wants to excel in any activity,
any profession must necessarily confirm to a standard,
must necessarily benchmark himself or herself against that
standard to be able to assess how they
are doing.
Am I on par with the standard?
Am I sub-standard?
Am I super-standard?
What is the situation?
None of these questions can be answered if
we do not have a standard.
One of the big problems that we have
today with our, especially Muslim institutions, as well
as ourselves in our lives, is that we
have forgotten what the standard is.
And we had a standard, we still have
the same standard, but we have ignored it,
we have forgotten it for so long that
it is as if we have no standard.
But the standard is there and that standard
is what I call the gold standard and
that is the standard of the companions of
Rasulullah s.a.w. The reason I say
the companions are the standard because they are
living proof that the way of Muhammad s
.a.w. is practical, practicable, and it must
be practiced and if it is practiced then
it gives us fantastic results.
And the basis of that whole standard, as
I mentioned in the last class, is complete
unquestioning obedience to Allah s.w.t and
His Messenger s.a.w. Allah s.w
.t said, وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ
فَوْزَ رَزِيمًا Only the one who obeys Allah
and His Rasul s.a.w. only that
person will attain eventual final success, supreme success.
Only the person.
I use the term unquestioning, not unthinking.
We obey because we understand.
We don't obey without understanding.
We obey because we understand.
We obey because we know who we are
obeying.
Not because we are unaware.
We obey because Allah s.w.t ordered
us to obey.
And we know Allah s.w.t and
love Him above everyone and everything else.
And we try never to do anything that
is likely to displease Him s.w.t.
We obey because we know that He knows
s.w.t what is best for us
and He wants that for us.
He has given us the choice of picking
it up, of taking it.
That is the essence of Taqwa.
To obey Allah s.w.t, to believe
in Allah and to obey Allah s.w
.t the way Muhammad s.a.w. obeyed
Allah s.w.t. The classic example of
that is the example of Salah.
Allah s.w.t said, established Salah.
We accepted.
We say, we are here and we are
ready to obey.
How must we do it?
Allah s.w.t sent a teacher.
He sent His Nabi s.a.w. to
teach us how to obey.
And that how?
He said, He did the Salah.
He taught us how to do the Salah.
And then He advised us and said, He
said, pray as you have seen me pray.
This obedience is seen also in another very
critical aspect of the early days of Islam
which is the migration from Mecca.
The migration to Medina.
The migration from Mecca.
The Muslims left Mecca and left their homes
in Mecca on account of severe persecution and
they migrated to Medina.
They arrived there as refugees.
And this is the word which in today's
context has assumed, suddenly assumed significance.
And the way that these refugees, we call
them migrants, we call them mahajiroon, but they
were not migrants in the way of how,
for example, people come to this country to
get jobs and so on and so forth,
to study.
All of these are migrations.
People come, you know, at least from our
side of the world, no Indian or Pakistan,
I can say, comes to America with the
intention of going back.
They all come with the intention of staying
one way or the other.
In some cases, maybe even illegally.
But the point is that they come with
the intention of, they are not coming because
they are being persecuted in Pakistan or something.
They are coming because they want to come.
I mean, they want to come, they have
hopes and aspirations to better their lives, to
get better job and more money and so
on.
And so they come willingly.
They make a lot of effort to come.
They, when they land here, they work very
hard and so on and so forth.
But they are not refugees in any sense
of the term.
Refugees today we have from war-torn countries.
We have in this country, at least in
America, we have from Bosnia, from Syria, from
Iraq and so on and so forth.
And refugees from different parts of the world
who come here because of persecution, because they
have been persecuted, because they are in the
war zones, all their livelihood has been destroyed,
their families have been murdered and so forth.
Now the point is that this is how
the sahaba went.
The sahaba didn't go to Madinah to get
better jobs.
They didn't go to Madinah to make more
money.
They went to Madinah because they had no
alternative.
Their first migration was to Hamasha, to Abyssinia.
And then they migrated.
Those from Hamasha also came to Madinah.
Others from Mecca went to Madinah.
So, they came as refugees.
Now, think about how were they treated in
Madinah.
Did they set up refugee camps?
Did they set up, you know, housing for
refugees and this and that and the other?
The orphans in that, did they set up
orphanages?
Yatim khanas?
They took them, the people of Madinah took
them into their homes.
Rasulullah sallallahu alaihi wa sallam created the ummah.
The ummah of this religion was created in
Madinah, not Mecca.
In Mecca, they were Meccan people.
They were already related and so on and
so forth.
But in Madinah, Rasulullah sallallahu alaihi wa sallam
created the ummah.
The ummah of Muhammad sallallahu alaihi wa sallam,
the foundation was placed of that in Madinah.
Where Rasulullah sallallahu alaihi wa sallam took disparate
people, people who have nothing in common with
each other.
Abu Sayyid al-Khudri r.a. was made
the brother of Salman al-Farsi r.a.
One is a Persian who speaks Persian.
The other one is an Arab from Madinah.
I mean, no similarity of any kind.
Yet, they became brothers and became brothers to
such an extent that Inshallah, as we go
forward, we will listen to the stories of
that kind of brotherhood.
Today, may Allah have mercy on us, we
do not even have that level of lack
of takalluf.
That level of freedom of togetherness even among
own blood brothers.
May Allah have mercy.
So, it's a big lesson for us to
learn.
The people didn't take the orphans and stick
them into an orphanage.
They took them home and made them part
of their family.
They were raised like their own children.
Right?
Now, this is the benchmark for anyone who
is receiving refugees today from different parts of
the world.
Allah subhanahu wa ta'ala mentioned the difficulties
that the Sahaba endured for the sake of
their deen.
And he praised them for it and he
called them as sadiqoon.
He called them the truthful ones.
And promised Allah subhanahu wa ta'ala's mercy.
He promised his mercy.
Allah subhanahu wa ta'ala specifically praised those
who helped the ones who migrated to save
their religion.
The refugees, they came only for one reason.
Because they were not being allowed to practice
their religion in Mecca.
They didn't come to, the hadith Indamal Amanu
Biniyat is very clear on that.
The Prophet sallallahu alaihi wa sallam said, only
the one who migrates for the sake of
Allah and his Rasul has migrated for the
sake of Allah and his Rasul.
But somebody who migrates to marry a woman
or to offer some business or some other
purpose has migrated for that purpose and not
for the sake of Allah and his Rasul.
So, this is very clear.
The Sahaba who came as the muhajirun, they
came, they went hijrat only because they wanted
to practice Islam which they were being prevented
from doing in Mecca.
So, they moved to Medina where this freedom
was given to them to practice their religion.
Now, Allah subhanahu wa ta'ala specifically praised
those who helped them, who helped the migrants
and shared from what Allah had given them.
Allah subhanahu wa ta'ala said, للفقراء المهاجرين
الذين أخرجوا من ديارهم وأنوالهم يبتغون فضلاً من
الله ورضوانا وينصرون الله ورسوله أولئك هم الصادقون
I said these are the truthful ones.
والذين تبوؤوا الدار والإيمان من قبلهم يحبون من
هاجر إليهم ولا يجدون في صدورهم حاجة مما
أتوا ويؤثرون على أنفسهم ولو كان بهم خصاصة
ومن يوقع شخص نفسه فأولئك هم المفلحون Allah
subhanahu wa ta'ala said and there is
also a share in this booty and this
is from Surat al-Hashr for the poor
migrants, for the poor immigrants, the muhajirun who
were expelled from their homes and their property
were seeking bounties from Allah subhanahu wa ta
'ala and to please Him.
They moved only for that reason.
And helping Allah subhanahu wa ta'ala, that
means helping His religion and His Messenger sallallahu
alayhi wa sallam.
Such are indeed the truthful ones.
These are the people who are truthful and
Allah subhanahu wa ta'ala is their witness.
And Allah said and those who before them
had homes in Medina and had adopted the
faith, they had become Muslim, they had homes
and Allah said and they love those who
emigrate.
They love the muhajirun, they don't say this
is a nuisance, why did they come, they
are taking away our jobs, no.
He said they love those who emigrate to
them and they have no jealousy in their
hearts, in their * for that which they
have been given from the booty of Banu
Nadir and give them the emigrant's preference over
themselves.
Who?
The Ansar, the helpers, the Ansar of Medina.
There is no generation like them.
And Allah said they gave them preference over
themselves even though they were also in need.
And whosoever is saved from his own covetousness,
from his own greed, such are they who
will be successful.
May Allah subhanahu wa ta'ala save us
from greed.
And then Allah subhanahu wa ta'ala told
us about the lovely du'a that the
Ansar made.
Allah said, Allah
said and those who came after them, meaning
the people who accepted Islam later, they said,
Oh our Rabb forgive us and our brethren
who have preceded us in faith.
And put not in our hearts any hatred
against those who have believed.
Our Rabb, you are indeed full of kindness
and most merciful.
So, it is saying people who came before
us, oh Allah, make us love them.
And let us not be jealous of them.
And let us not because they are coming
here to Medina, let us not feel that
they are taking away something from us.
This is a ni'mah from Allah subhanahu wa
ta'ala that Allah subhanahu wa ta'ala
sent somebody with whom we can share our
bounty and what Allah has given us.
The culture of the Arabs as we know
was and even to this day, it's a
tribal culture of loyalty to the tribe.
Which was the basis of belonging.
Right?
This is a, the whole Arab culture was
a culture of tribes and that is what
kept them apart.
That is what kept them split up.
The tragedy is that after Rasulullah sallallahu alaihi
wa sallam passed away, the Arabs went back
to that.
To the tribal culture.
To this day.
And that's why they can never get together.
They can never cooperate.
They can never get together because they are
always thinking in the heads of tribes.
May Allah have mercy on us.
This has to go.
This tribalistic culture, this tribalism has to go.
We have to see each other as brothers.
Allah subhanahu wa ta'ala made us brothers
and sisters in Islam.
Not in the tribe.
We have to see each other as brothers
and sisters in Islam.
If we look down on each other, may
Allah have mercy on us.
There is no hope for people who look
down on another Muslim.
Forget about another person.
Anyone who looks down on another human being
is lost.
But the one who is looking down on
another Muslim who is like him, who worships
the same God, for God's sake, I mean,
what basis do you have to do that?
Seriously, I think this is a very, very,
it's a cancer which is eating us from
inside and we have no, we don't even
have the intelligence to see that and to
recognize that.
So, the culture of the Arabs was a
tribal culture of loyalty to the tribe and
it was the basis of belonging and that
created a very strong we versus them, inside
or outside our culture, which was very racist.
As I said, even to this day, it's
the same situation.
May Allah have mercy.
And there was a saying among the Arabs
that illustrates this culture.
It said, support your brother whether he is
the oppressor or the oppressed.
Support your brother whether he is right or
wrong.
Meaning, in the tribe, if he is your
tribal brother, then whatever he does, support him.
Rasulullah sallallahu alaihi wasallam, in his inimitable style,
used this very quote.
He used the same wording to teach the
lesson of justice.
Where he quoted this to the Sahaba.
He said, support your brother whether he is
the oppressor or the oppressed.
Now, they being used to his own normal
sense of justice, they were surprised to hear
this from him.
And they said, Rasulullah sallallahu alaihi wasallam, we
understand the need to support our brother if
he is oppressed, but how can we support
him if he is the oppressor?
Rasulullah sallallahu alaihi wasallam replied, support him by
stopping his oppression.
Support him by holding his hand.
Don't let him do it.
So that you can save him from the
punishment of Allah.
If he did what he is doing, which
is oppression, Allah will punish him.
So, when you stop him, you are actually
supporting him because you are helping him to
avoid and to be safe from the punishment
of Allah.
When justice and brotherhood are replaced with chauvinism
and racism and tribalism, the result is fragmentation,
disunity and universal suffering.
May Allah have mercy on us.
This is so clear for anybody who has
the eyes to see.
May Allah give us the eyes to see
this.
So, how was it that despite the racist
and tribal roots of the culture, the Sahaba
formed a brotherhood of faith that transcended all
boundaries of race and nationality and tribe and
lineage?
The answer is once again in their obedience
to Rasulullah sallallahu alaihi wasallam.
If they told him to do something, they
did it.
They changed their way of thinking, their approach
and their way of life.
History is witness to the resulting era of
peace and harmony and justice and compassion which
they enjoyed and left as a benchmark for
future generations to emulate.
Sadly, we are a nation of talkers.
So, we talk about these good old days
with great passion.
But in our own lives and societies, we
have reverted to nationalism and racism and are
suffering the consequences.
When the Muhajirun, the migrant refugees came to
Medina, Rasulullah sallallahu alaihi wasallam paired one of
them with a resident who he called the
Ansari, the helper.
And he told them that they were brothers
to each other.
They were brothers to one another.
The basis of brotherhood being faith.
Not tribe, not lineage, not family, but faith,
Islam.
Rasulullah sallallahu alaihi wasallam chose people who had
nothing in common.
But the Sahaba, once paired, lived like brothers
all their lives.
Though they came from widely different backgrounds and
widely different social levels and widely different economic
levels, the Muhajirun came, even if they had
been rich and wealthy in Medina, they came
to, in Mecca, they landed in Medina penniless.
So, there was a huge, automatically there was
a huge economic difference between the two.
They came from different tribes.
They came from different tribal hierarchies and levels.
They came from different social levels.
They bridged all these differences and lived together.
In many cases, if not most, literally in
the same house as brothers and sisters.
Slaves became the brothers of tribal chiefs.
An Arab, Abu Darda al-Ansari, as I
mentioned to you, became the brother of a
Persian slave, Salman al-Farsi.
And another Arab from a powerful tribe, Abu
al-Waiha, the brother of a black African
slave, Bilal bin Rabah, radiyallahu anhuma, both of
them are radiyallahu.
In both these cases, the two ex-slaves,
Bilal bin Rabah and Salman al-Farsi, were
higher in status than their host brothers, because
Rasulullah sallallahu alaihi wa sallam included both of
them in his own household.
Nabi sallallahu alaihi wa sallam said, they are
from the household of Rasulullah sallallahu alaihi wa
sallam.
The Sahaba understood this hierarchy of faith very
well.
It is stated that one day, during the
Khilafah of Umar ibn al-Khattab, radiyallahu anhu,
Abu Sufyan bin Harb, radiyallahu anhu, and Suhail
bin Amr, radiyallahu anhu, and some other prominent
Arab chiefs came to meet the Khalifa.
As you will recall, Abu Sufyan bin Harb
had been the head of Quraishi opposition to
Rasulullah sallallahu alaihi wa sallam, after the death
of Abu Jahl, while his daughter, Umm Habiba,
radiyallahu anhu, radiyallahu anha, was married to Rasulullah
sallallahu alaihi wa sallam.
But he came to Islam only after the
conquest of Mecca.
Allah subhanahu wa ta'ala specifically separated, and
the people who became Muslim before Fatah Mecca
and the ones who became after, has two
different levels in his sight.
Now Suhail bin Amr, radiyallahu anhu, was the
envoy of the Quraish during Qudaibiyah, who drove
a very hard bargain, and was highly disrespectful
to Rasulullah sallallahu alaihi wa sallam during the
negotiation.
Both were very strong Muslims.
One day, once they came to Islam, and
they were very good Muslims, alhamdulillah, they were
sahaba, and we respect them.
But this was the background from which they
came.
Abu Sufyan bin Harb used to be the
wa'idah, the wa'id, the speech maker,
the encourager of the Muslim army, and would
exhort the soldiers to be brave and steadfast
in the face of the enemy.
Suhail bin Amr, radiyallahu anhu, was responsible for
ensuring that the Quraish of Mecca did not
rebel against Zakat during the Khilafah of Abu
Bakr, radiyallahu anhu, when almost every other tribe
in the Hijaz was rebelling.
The governor of Mecca, who had been appointed
governor, he went into hiding.
He did not even face the people, but
Suhail bin Amr, who was also a great
auditor, he stood at the Kaaba and he
spoke to them and he convinced the people
to stay truthful to the religion and to
pay their Zakat to Abu Bakr Siddiq, radiyallahu
anhu.
Now on this day, when these people arrived
to see the Khalifa Umar ibn al-Khattab,
radiyallahu anhu, coincidentally it so happened that Bilal,
radiyallahu anhu, and Suhaib ar-Rumi, radiyallahu anhu,
also arrived to meet the Khalifa.
So Bilal and Suhaib ar-Rumi, radiyallahu anhu,
both also arrived to meet the Khalifa.
When Suhail bin Amr, radiyallahu anhu, was told
about them, he called them first.
Even though they came after the chiefs of
Khuraish and the chiefs of Khuraish had to
wait.
Now Abu Sufyan, radiyallahu anhu, could not restrain
himself.
He was also, you know, Abu Sufyan was
a ruler, Abu Sufyan was a noble, he
came from a very illustrious family in the
Khuraish itself and so forth.
So he couldn't restrain himself and he turned
to his companions and he said, this is
our fate.
It is our fate to endure this disgrace
where, he said, the slaves are admitted to
the audience while we, the nobles of Arabia,
we stay at the door.
Now hearing this, Suhail bin Amr, radiyallahu anhu,
he retorted and he said, but who is
to be blamed for this?
Rasulullah sallallahu alaihi wasallam invited us all with
one voice but we refused his call and
we severely resisted him.
On the other hand, these slaves came forward
and accepted his message.
So today, it is their right to get
preference over us in this world and the
next.
We have no cause for complaint.
Now it was this sense of justice of
the Sahaba which was a mark of their
truthfulness and which gave them their strength of
character.
We ask Allah subhanahu wa ta'ala to
make us just people.
People who are focused on justice.
The wages of obedience are preference in this
world and the next.
Really it is very important for us to
understand this.
That we, and we don't get led astray
by anyone or anything that we, who tells
us otherwise.
It is, at the end of the day,
it is justice which marks the Muslims as
Muslims.
There are many cases and many stories of
the Sahaba of this brotherhood of faith that
Rasulullah sallallahu alaihi wasallam created and which the
Sahaba honoured and fulfilled and as a result
of that what happened and how Allah subhanahu
wa ta'ala honoured them.
Let me just tell you one of these
stories.
This is a beautiful story of Salman al
-Farsi and Abu Sayyid al-Khudri who were,
as I mentioned to you, Rasulullah sallallahu alaihi
wasallam made them brothers in Islam.
And so, the story is that one day,
not Abu Sayyid, Abu Darda al-Ansari.
So, Abu Darda al-Ansari and Salman al
-Farsi were brothers, made brothers by Rasulullah sallallahu
alaihi wasallam.
Now the beautiful story is, when I was
telling you that this brotherhood was so strong
and so deep that even today we don't
even expect this kind of behavior even with
our own blood brothers.
We should be able to.
I don't see any reason why we should
not.
But I am telling you the reality of
what usually happens.
The story is that one day Salman al
-Farsi and Wadil Anwar came home and they
were living in the same house.
This was before the orders of Parda and
so on of segregation had come.
So, he came and he saw the wife
of Abu Darda, Wadil Anwar in a kind
of disabled state.
You know, she didn't look like she was
taking care of herself properly.
So, Salman al-Farsi asked her, are you
not well or something?
Why are you looking like this?
So, she said, no, I am fine but
your brother is no longer interested in me.
He has no time for me.
He has no interest in me.
So, she said he fasts all day and
he stands in Salah all night and he
does this every day.
So, there is no time for me.
So, what's the point in me, you know,
dressing up or taking care of myself and
so on.
My husband is not interested.
So, Salman al-Farsi, Wadil Anwar, he said,
okay, let me deal with that.
So, midday Abu Darda came, Wadil Anwar and
the food was set out.
He brought the food and he set the
food out and he invited Salman al-Farsi.
He said, please come, eat.
So, Salman al-Farsi, Wadil Anwar said, you
must eat with me.
Otherwise, I will not eat.
So, Abu Darda Wadil Anwar said, no, I
am fasting, I can't eat.
He said, no, break your fast because this
is not Ramadhan.
This is not a special fast for any
reason.
This is just a Nafl fast.
So, break your fast.
Unless you eat, I will not eat.
So, Abu Darda Wadil Anwar with great reluctance,
he broke his fast and he ate with
him.
Then in the evening, when they were, you
know, going to sleep, Abu Darda Wadil Anwar,
he, you know, looked to ensure that Salman
al-Farsi, Wadil Anwar had everything that he
needed and then he was ready to stand
up in Salah.
So, Salman al-Farsi said, what are you
doing?
He said, I am praying.
He said, no, there is no need.
Isha Salah is over.
You have come home.
He said, now, sleep.
This is the time for sleep, for rest.
He said, no, this is the third part
of the night.
It's not now.
No need to pray Tahajjud from now.
No need to pray all night.
So, go to sleep.
You need rest.
So, again with great reluctance, Abu Darda Wadil
Anwar, obviously, must have felt very oppressed.
You know, this man is oppressing me in
my own house.
So, anyhow, he laid off.
After some time, he assumed or he thought
that Salman al-Farsi must have gone to
sleep.
So, he got up to pray.
Salman al-Farsi was awake.
He said, what happened?
Go to sleep.
Why are you awake?
So, Abu Darda said, look, I am just,
I want to pray.
He said, no, this is not the time
to pray.
Just sleep.
So, after a little while, this happened again.
So, Abu Darda Wadil Anwar was, you know,
got fed up.
He said, what is this happening?
Finally, last one third of the night, both
of them got up.
They prayed Tahajjud and then they went to
Masjid Nabawi Sharif for Salatul Fajr.
Now, Rasulullah sallallahu alaihi wa sallam had a
practice where after Salatul Fajr, he would turn
around and sit and after he had completed
the Azkar, the Muwakkad Azkar, the important
Azkar after every first Salah, which Rasulullah sallallahu
alaihi wa sallam did, then he would ask,
he would either give a Mu'awwida, he
would either give a Khatira, he would either
give some advice or he would ask people
if they had seen any dreams and then
he would interpret those dreams or he would
ask people if they have any questions and
he would clarify and answer the questions.
So, at that time, he said, does anyone
have anything to say?
And Abu Darda Wadil Anwar said, I have
a complaint, Rasulullah against my brother Salman al
-Farsi.
Salman al-Farsi is also there.
So, it is happening not behind his back,
in front of him.
Now, Rasulullah sallallahu alaihi wa sallam said, what's
the complaint?
Abu Darda Wadil Anwar said, this is the
complaint.
I was fasting, he made me break my
fast.
I wanted to pray in the night after
Isha, we got home and he would not
let me pray.
He made me, forced me to sleep and
then he, you know, third part of the
night, we got up and we prayed and
so on and this is like, you know,
oppression in not letting me worship Allah subhanahu
wa ta'ala the way I want to
worship Allah subhanahu wa ta'ala.
So, Rasulullah sallallahu alaihi wa sallam said, what
did he, did he give you a reason
why he was doing that?
So, Abu Darda Wadil Anwar said, yes, he
gave me a reason.
He said that Allah subhanahu wa ta'ala
has a right on you, your body has
a right on you and your family, meaning
your wife and your children, they have a
right on you.
He said, be just and give everyone their
right.
Don't take away the right from somebody else
and give it to one of them.
He said, give everyone their right.
Allah has a right, your body has a
right and your family has a right.
Give to each of them what is due
to them.
Rasulullah sallallahu alaihi wa sallam said, your brother
spoke the truth.
That is correct.
Give everyone their right.
So, you don't worship all night, don't neglect
your wife, don't neglect your children, don't need
to fast all day.
He said, you also eat and you also
fast and you also sleep and you also
pray and do all that.
This is the right of Allah that you
should worship him and fast and pray.
But it's also the right of your wife
and children that you should take care of
them and you should fulfil the rights of
your wife.
And it is your right on your body
that you must eat properly and that you
must rest and so on, so that the
body is healthy.
Now, this is the level of brotherhood and
closeness that the sahaba had for each other.
Think about that.
How many of us can say this to
our brothers or our sisters or their spouses
today and get away with it?
People will resent, people will get angry.
We should change our ways and our behavior.
This is not something to get angry about.
This is something to be thankful for.
Alhamdulillah, somebody cares enough for me to tell
me something.
Right?
It would be easier for him just to
say nothing.
But he cares enough to come and say
something to me.
And this is something to be thankful for.
It's not something to resent.
Somebody corrects my child, today we get upset.
He says, wow, how can you correct my
child?
Alhamdulillah, Subhanallah.
I mean, the other person who corrected your
child is interested enough in you and your
child to correct some, you know, funky behavior.
Your child is behaving in a way that
a child should not behave.
A Muslim child should not behave.
Maybe if you had been there, you would
have corrected him.
Alhamdulillah, you were not there, somebody else was
there.
And therefore, that person corrected your child, you
should be very happy.
You know, we like to talk and repeat
this quote, we say, it takes a whole
village to raise a child.
How can it take a whole village when
everyone gets offended?
If somebody other than yourself, you say anything
to the child and you are afraid to
say anything to your child because we have
turned parenting upside down and it's said today
parents are afraid of children.
Brothers and sisters, the whole point of these
series of sahaba, lectures on sahaba and so
on is not simply storytelling.
You can read the stories.
I am not getting Wahi from somewhere.
I don't have anything original to tell you.
I am telling you what is in the
books already.
Right?
Okay, it's easier to listen to me than
for you to read a book and you
should really read a book.
But where did I get the story from?
From the book.
But my value addition to this is, from
the story, what can we take away today
and what can we apply in our lives
and how can we change our lives.
That's the value addition.
And I sincerely hope you can pay attention
to that and do something about your lives.
It's pathetic to see how children treat their
parents today.
And believe me, every single instance, in every
single instance, the parents are responsible.
You raised your children like that.
No child is born an oppressor.
We create them.
We create oppressors.
So, please don't do that.
Have mercy on yourself.
Do not do that.
We ask Allah subhanahu wa ta'ala to
enable us to live our lives the way
the sahaba lived their lives and to follow
their gold standard which Allah subhanahu wa ta
'ala gave us.