Mirza Yawar Baig – Sahaba The Gold Standard #04

Mirza Yawar Baig
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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 ©
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Bismillahir Rahmanir Raheem.

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Alhamdulillahi Rabbil Alameen.

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Wa Salatu wa Salamu ala Ashrafil Anbiya wal

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Mursaleen.

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Muhammadur Rasulullahi Sallallahu alaihi wa ala alihi wa

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sahbihi wa sallam.

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Tasliman kathiran kathiran.

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Fama ba'du.

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We continue, Alhamdulillah bismillah ta'ala, with our

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series of classes on the Sahaba, Ridwanullahi alaihi

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wa ajma'in, who I refer to them

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as the gold standard and as I mentioned

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to you, every body of knowledge, everything in

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the world has a standard.

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Anyone who wants to excel in any activity,

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any profession must necessarily confirm to a standard,

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must necessarily benchmark himself or herself against that

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standard to be able to assess how they

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are doing.

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Am I on par with the standard?

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Am I sub-standard?

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Am I super-standard?

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What is the situation?

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None of these questions can be answered if

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we do not have a standard.

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One of the big problems that we have

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today with our, especially Muslim institutions, as well

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as ourselves in our lives, is that we

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have forgotten what the standard is.

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And we had a standard, we still have

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the same standard, but we have ignored it,

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we have forgotten it for so long that

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it is as if we have no standard.

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But the standard is there and that standard

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is what I call the gold standard and

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that is the standard of the companions of

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Rasulullah s.a.w. The reason I say

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the companions are the standard because they are

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living proof that the way of Muhammad s

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.a.w. is practical, practicable, and it must

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be practiced and if it is practiced then

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it gives us fantastic results.

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And the basis of that whole standard, as

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I mentioned in the last class, is complete

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unquestioning obedience to Allah s.w.t and

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His Messenger s.a.w. Allah s.w

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.t said, وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ

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فَوْزَ رَزِيمًا Only the one who obeys Allah

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and His Rasul s.a.w. only that

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person will attain eventual final success, supreme success.

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Only the person.

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I use the term unquestioning, not unthinking.

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We obey because we understand.

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We don't obey without understanding.

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We obey because we understand.

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We obey because we know who we are

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obeying.

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Not because we are unaware.

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We obey because Allah s.w.t ordered

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us to obey.

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And we know Allah s.w.t and

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love Him above everyone and everything else.

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And we try never to do anything that

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is likely to displease Him s.w.t.

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We obey because we know that He knows

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s.w.t what is best for us

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and He wants that for us.

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He has given us the choice of picking

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it up, of taking it.

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That is the essence of Taqwa.

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To obey Allah s.w.t, to believe

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in Allah and to obey Allah s.w

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.t the way Muhammad s.a.w. obeyed

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Allah s.w.t. The classic example of

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that is the example of Salah.

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Allah s.w.t said, established Salah.

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We accepted.

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We say, we are here and we are

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ready to obey.

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How must we do it?

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Allah s.w.t sent a teacher.

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He sent His Nabi s.a.w. to

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teach us how to obey.

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And that how?

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He said, He did the Salah.

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He taught us how to do the Salah.

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And then He advised us and said, He

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said, pray as you have seen me pray.

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This obedience is seen also in another very

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critical aspect of the early days of Islam

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which is the migration from Mecca.

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The migration to Medina.

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The migration from Mecca.

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The Muslims left Mecca and left their homes

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in Mecca on account of severe persecution and

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they migrated to Medina.

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They arrived there as refugees.

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And this is the word which in today's

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context has assumed, suddenly assumed significance.

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And the way that these refugees, we call

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them migrants, we call them mahajiroon, but they

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were not migrants in the way of how,

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for example, people come to this country to

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get jobs and so on and so forth,

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to study.

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All of these are migrations.

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People come, you know, at least from our

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side of the world, no Indian or Pakistan,

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I can say, comes to America with the

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intention of going back.

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They all come with the intention of staying

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one way or the other.

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In some cases, maybe even illegally.

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But the point is that they come with

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the intention of, they are not coming because

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they are being persecuted in Pakistan or something.

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They are coming because they want to come.

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I mean, they want to come, they have

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hopes and aspirations to better their lives, to

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get better job and more money and so

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on.

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And so they come willingly.

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They make a lot of effort to come.

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They, when they land here, they work very

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hard and so on and so forth.

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But they are not refugees in any sense

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of the term.

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Refugees today we have from war-torn countries.

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We have in this country, at least in

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America, we have from Bosnia, from Syria, from

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Iraq and so on and so forth.

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And refugees from different parts of the world

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who come here because of persecution, because they

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have been persecuted, because they are in the

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war zones, all their livelihood has been destroyed,

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their families have been murdered and so forth.

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Now the point is that this is how

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the sahaba went.

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The sahaba didn't go to Madinah to get

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better jobs.

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They didn't go to Madinah to make more

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money.

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They went to Madinah because they had no

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alternative.

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Their first migration was to Hamasha, to Abyssinia.

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And then they migrated.

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Those from Hamasha also came to Madinah.

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Others from Mecca went to Madinah.

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So, they came as refugees.

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Now, think about how were they treated in

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Madinah.

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Did they set up refugee camps?

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Did they set up, you know, housing for

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refugees and this and that and the other?

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The orphans in that, did they set up

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orphanages?

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Yatim khanas?

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They took them, the people of Madinah took

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them into their homes.

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Rasulullah sallallahu alaihi wa sallam created the ummah.

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The ummah of this religion was created in

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Madinah, not Mecca.

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In Mecca, they were Meccan people.

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They were already related and so on and

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so forth.

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But in Madinah, Rasulullah sallallahu alaihi wa sallam

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created the ummah.

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The ummah of Muhammad sallallahu alaihi wa sallam,

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the foundation was placed of that in Madinah.

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Where Rasulullah sallallahu alaihi wa sallam took disparate

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people, people who have nothing in common with

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each other.

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Abu Sayyid al-Khudri r.a. was made

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the brother of Salman al-Farsi r.a.

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One is a Persian who speaks Persian.

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The other one is an Arab from Madinah.

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I mean, no similarity of any kind.

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Yet, they became brothers and became brothers to

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such an extent that Inshallah, as we go

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forward, we will listen to the stories of

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that kind of brotherhood.

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Today, may Allah have mercy on us, we

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do not even have that level of lack

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of takalluf.

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That level of freedom of togetherness even among

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own blood brothers.

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May Allah have mercy.

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So, it's a big lesson for us to

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learn.

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The people didn't take the orphans and stick

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them into an orphanage.

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They took them home and made them part

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of their family.

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They were raised like their own children.

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Right?

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Now, this is the benchmark for anyone who

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is receiving refugees today from different parts of

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the world.

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Allah subhanahu wa ta'ala mentioned the difficulties

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that the Sahaba endured for the sake of

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their deen.

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And he praised them for it and he

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called them as sadiqoon.

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He called them the truthful ones.

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And promised Allah subhanahu wa ta'ala's mercy.

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He promised his mercy.

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Allah subhanahu wa ta'ala specifically praised those

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who helped the ones who migrated to save

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their religion.

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The refugees, they came only for one reason.

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Because they were not being allowed to practice

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their religion in Mecca.

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They didn't come to, the hadith Indamal Amanu

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Biniyat is very clear on that.

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The Prophet sallallahu alaihi wa sallam said, only

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the one who migrates for the sake of

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Allah and his Rasul has migrated for the

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sake of Allah and his Rasul.

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But somebody who migrates to marry a woman

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or to offer some business or some other

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purpose has migrated for that purpose and not

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for the sake of Allah and his Rasul.

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So, this is very clear.

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The Sahaba who came as the muhajirun, they

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came, they went hijrat only because they wanted

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to practice Islam which they were being prevented

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from doing in Mecca.

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So, they moved to Medina where this freedom

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was given to them to practice their religion.

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Now, Allah subhanahu wa ta'ala specifically praised

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those who helped them, who helped the migrants

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and shared from what Allah had given them.

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Allah subhanahu wa ta'ala said, للفقراء المهاجرين

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الذين أخرجوا من ديارهم وأنوالهم يبتغون فضلاً من

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الله ورضوانا وينصرون الله ورسوله أولئك هم الصادقون

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I said these are the truthful ones.

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والذين تبوؤوا الدار والإيمان من قبلهم يحبون من

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هاجر إليهم ولا يجدون في صدورهم حاجة مما

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أتوا ويؤثرون على أنفسهم ولو كان بهم خصاصة

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ومن يوقع شخص نفسه فأولئك هم المفلحون Allah

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subhanahu wa ta'ala said and there is

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also a share in this booty and this

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is from Surat al-Hashr for the poor

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migrants, for the poor immigrants, the muhajirun who

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were expelled from their homes and their property

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were seeking bounties from Allah subhanahu wa ta

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'ala and to please Him.

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They moved only for that reason.

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And helping Allah subhanahu wa ta'ala, that

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means helping His religion and His Messenger sallallahu

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alayhi wa sallam.

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Such are indeed the truthful ones.

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These are the people who are truthful and

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Allah subhanahu wa ta'ala is their witness.

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And Allah said and those who before them

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had homes in Medina and had adopted the

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faith, they had become Muslim, they had homes

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and Allah said and they love those who

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emigrate.

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They love the muhajirun, they don't say this

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is a nuisance, why did they come, they

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are taking away our jobs, no.

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He said they love those who emigrate to

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them and they have no jealousy in their

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hearts, in their * for that which they

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have been given from the booty of Banu

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Nadir and give them the emigrant's preference over

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themselves.

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Who?

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The Ansar, the helpers, the Ansar of Medina.

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There is no generation like them.

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And Allah said they gave them preference over

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themselves even though they were also in need.

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And whosoever is saved from his own covetousness,

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from his own greed, such are they who

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will be successful.

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May Allah subhanahu wa ta'ala save us

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from greed.

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And then Allah subhanahu wa ta'ala told

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us about the lovely du'a that the

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Ansar made.

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Allah said, Allah

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said and those who came after them, meaning

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the people who accepted Islam later, they said,

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Oh our Rabb forgive us and our brethren

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who have preceded us in faith.

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And put not in our hearts any hatred

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against those who have believed.

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Our Rabb, you are indeed full of kindness

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and most merciful.

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So, it is saying people who came before

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us, oh Allah, make us love them.

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And let us not be jealous of them.

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And let us not because they are coming

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here to Medina, let us not feel that

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they are taking away something from us.

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This is a ni'mah from Allah subhanahu wa

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ta'ala that Allah subhanahu wa ta'ala

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sent somebody with whom we can share our

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bounty and what Allah has given us.

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The culture of the Arabs as we know

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was and even to this day, it's a

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tribal culture of loyalty to the tribe.

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Which was the basis of belonging.

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Right?

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This is a, the whole Arab culture was

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a culture of tribes and that is what

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kept them apart.

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That is what kept them split up.

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The tragedy is that after Rasulullah sallallahu alaihi

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wa sallam passed away, the Arabs went back

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to that.

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To the tribal culture.

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To this day.

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And that's why they can never get together.

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They can never cooperate.

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They can never get together because they are

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always thinking in the heads of tribes.

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May Allah have mercy on us.

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This has to go.

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This tribalistic culture, this tribalism has to go.

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We have to see each other as brothers.

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Allah subhanahu wa ta'ala made us brothers

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and sisters in Islam.

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Not in the tribe.

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We have to see each other as brothers

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and sisters in Islam.

00:14:41 --> 00:14:43

If we look down on each other, may

00:14:43 --> 00:14:44

Allah have mercy on us.

00:14:44 --> 00:14:46

There is no hope for people who look

00:14:46 --> 00:14:47

down on another Muslim.

00:14:48 --> 00:14:49

Forget about another person.

00:14:49 --> 00:14:51

Anyone who looks down on another human being

00:14:51 --> 00:14:51

is lost.

00:14:52 --> 00:14:53

But the one who is looking down on

00:14:53 --> 00:14:55

another Muslim who is like him, who worships

00:14:55 --> 00:14:57

the same God, for God's sake, I mean,

00:14:57 --> 00:14:58

what basis do you have to do that?

00:14:59 --> 00:15:01

Seriously, I think this is a very, very,

00:15:02 --> 00:15:04

it's a cancer which is eating us from

00:15:04 --> 00:15:05

inside and we have no, we don't even

00:15:05 --> 00:15:07

have the intelligence to see that and to

00:15:07 --> 00:15:08

recognize that.

00:15:10 --> 00:15:12

So, the culture of the Arabs was a

00:15:12 --> 00:15:14

tribal culture of loyalty to the tribe and

00:15:14 --> 00:15:15

it was the basis of belonging and that

00:15:15 --> 00:15:19

created a very strong we versus them, inside

00:15:19 --> 00:15:22

or outside our culture, which was very racist.

00:15:23 --> 00:15:26

As I said, even to this day, it's

00:15:26 --> 00:15:28

the same situation.

00:15:28 --> 00:15:29

May Allah have mercy.

00:15:29 --> 00:15:30

And there was a saying among the Arabs

00:15:30 --> 00:15:32

that illustrates this culture.

00:15:32 --> 00:15:34

It said, support your brother whether he is

00:15:34 --> 00:15:36

the oppressor or the oppressed.

00:15:36 --> 00:15:39

Support your brother whether he is right or

00:15:39 --> 00:15:39

wrong.

00:15:39 --> 00:15:41

Meaning, in the tribe, if he is your

00:15:41 --> 00:15:45

tribal brother, then whatever he does, support him.

00:15:46 --> 00:15:52

Rasulullah sallallahu alaihi wasallam, in his inimitable style,

00:15:53 --> 00:15:54

used this very quote.

00:15:55 --> 00:15:58

He used the same wording to teach the

00:15:58 --> 00:15:59

lesson of justice.

00:16:00 --> 00:16:02

Where he quoted this to the Sahaba.

00:16:02 --> 00:16:06

He said, support your brother whether he is

00:16:06 --> 00:16:07

the oppressor or the oppressed.

00:16:08 --> 00:16:13

Now, they being used to his own normal

00:16:13 --> 00:16:15

sense of justice, they were surprised to hear

00:16:15 --> 00:16:16

this from him.

00:16:16 --> 00:16:18

And they said, Rasulullah sallallahu alaihi wasallam, we

00:16:18 --> 00:16:20

understand the need to support our brother if

00:16:20 --> 00:16:22

he is oppressed, but how can we support

00:16:22 --> 00:16:24

him if he is the oppressor?

00:16:24 --> 00:16:27

Rasulullah sallallahu alaihi wasallam replied, support him by

00:16:27 --> 00:16:28

stopping his oppression.

00:16:28 --> 00:16:30

Support him by holding his hand.

00:16:30 --> 00:16:31

Don't let him do it.

00:16:32 --> 00:16:34

So that you can save him from the

00:16:34 --> 00:16:35

punishment of Allah.

00:16:36 --> 00:16:37

If he did what he is doing, which

00:16:37 --> 00:16:39

is oppression, Allah will punish him.

00:16:39 --> 00:16:41

So, when you stop him, you are actually

00:16:41 --> 00:16:45

supporting him because you are helping him to

00:16:45 --> 00:16:48

avoid and to be safe from the punishment

00:16:48 --> 00:16:49

of Allah.

00:16:49 --> 00:16:53

When justice and brotherhood are replaced with chauvinism

00:16:53 --> 00:16:57

and racism and tribalism, the result is fragmentation,

00:16:58 --> 00:17:00

disunity and universal suffering.

00:17:00 --> 00:17:02

May Allah have mercy on us.

00:17:02 --> 00:17:05

This is so clear for anybody who has

00:17:05 --> 00:17:06

the eyes to see.

00:17:06 --> 00:17:07

May Allah give us the eyes to see

00:17:07 --> 00:17:08

this.

00:17:10 --> 00:17:11

So, how was it that despite the racist

00:17:11 --> 00:17:14

and tribal roots of the culture, the Sahaba

00:17:14 --> 00:17:19

formed a brotherhood of faith that transcended all

00:17:19 --> 00:17:22

boundaries of race and nationality and tribe and

00:17:22 --> 00:17:22

lineage?

00:17:24 --> 00:17:26

The answer is once again in their obedience

00:17:26 --> 00:17:27

to Rasulullah sallallahu alaihi wasallam.

00:17:28 --> 00:17:31

If they told him to do something, they

00:17:31 --> 00:17:32

did it.

00:17:34 --> 00:17:37

They changed their way of thinking, their approach

00:17:37 --> 00:17:38

and their way of life.

00:17:38 --> 00:17:41

History is witness to the resulting era of

00:17:41 --> 00:17:45

peace and harmony and justice and compassion which

00:17:45 --> 00:17:48

they enjoyed and left as a benchmark for

00:17:48 --> 00:17:49

future generations to emulate.

00:17:50 --> 00:17:52

Sadly, we are a nation of talkers.

00:17:52 --> 00:17:54

So, we talk about these good old days

00:17:54 --> 00:17:55

with great passion.

00:17:56 --> 00:17:58

But in our own lives and societies, we

00:17:58 --> 00:18:01

have reverted to nationalism and racism and are

00:18:01 --> 00:18:02

suffering the consequences.

00:18:03 --> 00:18:06

When the Muhajirun, the migrant refugees came to

00:18:06 --> 00:18:09

Medina, Rasulullah sallallahu alaihi wasallam paired one of

00:18:09 --> 00:18:11

them with a resident who he called the

00:18:11 --> 00:18:12

Ansari, the helper.

00:18:12 --> 00:18:16

And he told them that they were brothers

00:18:16 --> 00:18:17

to each other.

00:18:18 --> 00:18:20

They were brothers to one another.

00:18:20 --> 00:18:23

The basis of brotherhood being faith.

00:18:23 --> 00:18:28

Not tribe, not lineage, not family, but faith,

00:18:28 --> 00:18:28

Islam.

00:18:29 --> 00:18:32

Rasulullah sallallahu alaihi wasallam chose people who had

00:18:32 --> 00:18:33

nothing in common.

00:18:37 --> 00:18:43

But the Sahaba, once paired, lived like brothers

00:18:43 --> 00:18:45

all their lives.

00:18:48 --> 00:18:54

Though they came from widely different backgrounds and

00:18:54 --> 00:18:59

widely different social levels and widely different economic

00:18:59 --> 00:19:03

levels, the Muhajirun came, even if they had

00:19:03 --> 00:19:06

been rich and wealthy in Medina, they came

00:19:06 --> 00:19:09

to, in Mecca, they landed in Medina penniless.

00:19:09 --> 00:19:12

So, there was a huge, automatically there was

00:19:12 --> 00:19:14

a huge economic difference between the two.

00:19:16 --> 00:19:18

They came from different tribes.

00:19:18 --> 00:19:22

They came from different tribal hierarchies and levels.

00:19:22 --> 00:19:23

They came from different social levels.

00:19:24 --> 00:19:27

They bridged all these differences and lived together.

00:19:29 --> 00:19:32

In many cases, if not most, literally in

00:19:32 --> 00:19:35

the same house as brothers and sisters.

00:19:36 --> 00:19:39

Slaves became the brothers of tribal chiefs.

00:19:41 --> 00:19:44

An Arab, Abu Darda al-Ansari, as I

00:19:44 --> 00:19:47

mentioned to you, became the brother of a

00:19:47 --> 00:19:49

Persian slave, Salman al-Farsi.

00:19:49 --> 00:19:52

And another Arab from a powerful tribe, Abu

00:19:52 --> 00:19:56

al-Waiha, the brother of a black African

00:19:56 --> 00:20:00

slave, Bilal bin Rabah, radiyallahu anhuma, both of

00:20:00 --> 00:20:01

them are radiyallahu.

00:20:01 --> 00:20:04

In both these cases, the two ex-slaves,

00:20:05 --> 00:20:08

Bilal bin Rabah and Salman al-Farsi, were

00:20:08 --> 00:20:15

higher in status than their host brothers, because

00:20:15 --> 00:20:17

Rasulullah sallallahu alaihi wa sallam included both of

00:20:17 --> 00:20:20

them in his own household.

00:20:20 --> 00:20:22

Nabi sallallahu alaihi wa sallam said, they are

00:20:22 --> 00:20:25

from the household of Rasulullah sallallahu alaihi wa

00:20:25 --> 00:20:25

sallam.

00:20:26 --> 00:20:30

The Sahaba understood this hierarchy of faith very

00:20:30 --> 00:20:30

well.

00:20:30 --> 00:20:33

It is stated that one day, during the

00:20:33 --> 00:20:36

Khilafah of Umar ibn al-Khattab, radiyallahu anhu,

00:20:37 --> 00:20:40

Abu Sufyan bin Harb, radiyallahu anhu, and Suhail

00:20:40 --> 00:20:42

bin Amr, radiyallahu anhu, and some other prominent

00:20:42 --> 00:20:45

Arab chiefs came to meet the Khalifa.

00:20:46 --> 00:20:48

As you will recall, Abu Sufyan bin Harb

00:20:48 --> 00:20:50

had been the head of Quraishi opposition to

00:20:50 --> 00:20:52

Rasulullah sallallahu alaihi wa sallam, after the death

00:20:52 --> 00:20:55

of Abu Jahl, while his daughter, Umm Habiba,

00:20:55 --> 00:20:59

radiyallahu anhu, radiyallahu anha, was married to Rasulullah

00:20:59 --> 00:20:59

sallallahu alaihi wa sallam.

00:21:00 --> 00:21:06

But he came to Islam only after the

00:21:06 --> 00:21:07

conquest of Mecca.

00:21:07 --> 00:21:11

Allah subhanahu wa ta'ala specifically separated, and

00:21:11 --> 00:21:16

the people who became Muslim before Fatah Mecca

00:21:16 --> 00:21:18

and the ones who became after, has two

00:21:18 --> 00:21:21

different levels in his sight.

00:21:21 --> 00:21:24

Now Suhail bin Amr, radiyallahu anhu, was the

00:21:24 --> 00:21:27

envoy of the Quraish during Qudaibiyah, who drove

00:21:27 --> 00:21:30

a very hard bargain, and was highly disrespectful

00:21:30 --> 00:21:32

to Rasulullah sallallahu alaihi wa sallam during the

00:21:32 --> 00:21:33

negotiation.

00:21:33 --> 00:21:35

Both were very strong Muslims.

00:21:35 --> 00:21:38

One day, once they came to Islam, and

00:21:38 --> 00:21:39

they were very good Muslims, alhamdulillah, they were

00:21:39 --> 00:21:41

sahaba, and we respect them.

00:21:41 --> 00:21:43

But this was the background from which they

00:21:43 --> 00:21:44

came.

00:21:45 --> 00:21:48

Abu Sufyan bin Harb used to be the

00:21:48 --> 00:21:52

wa'idah, the wa'id, the speech maker,

00:21:52 --> 00:21:58

the encourager of the Muslim army, and would

00:21:58 --> 00:22:00

exhort the soldiers to be brave and steadfast

00:22:00 --> 00:22:02

in the face of the enemy.

00:22:02 --> 00:22:05

Suhail bin Amr, radiyallahu anhu, was responsible for

00:22:05 --> 00:22:07

ensuring that the Quraish of Mecca did not

00:22:07 --> 00:22:10

rebel against Zakat during the Khilafah of Abu

00:22:10 --> 00:22:13

Bakr, radiyallahu anhu, when almost every other tribe

00:22:13 --> 00:22:15

in the Hijaz was rebelling.

00:22:15 --> 00:22:18

The governor of Mecca, who had been appointed

00:22:18 --> 00:22:21

governor, he went into hiding.

00:22:22 --> 00:22:24

He did not even face the people, but

00:22:24 --> 00:22:26

Suhail bin Amr, who was also a great

00:22:26 --> 00:22:29

auditor, he stood at the Kaaba and he

00:22:29 --> 00:22:31

spoke to them and he convinced the people

00:22:31 --> 00:22:34

to stay truthful to the religion and to

00:22:34 --> 00:22:36

pay their Zakat to Abu Bakr Siddiq, radiyallahu

00:22:36 --> 00:22:37

anhu.

00:22:37 --> 00:22:41

Now on this day, when these people arrived

00:22:41 --> 00:22:43

to see the Khalifa Umar ibn al-Khattab,

00:22:43 --> 00:22:47

radiyallahu anhu, coincidentally it so happened that Bilal,

00:22:47 --> 00:22:50

radiyallahu anhu, and Suhaib ar-Rumi, radiyallahu anhu,

00:22:50 --> 00:22:53

also arrived to meet the Khalifa.

00:22:55 --> 00:22:58

So Bilal and Suhaib ar-Rumi, radiyallahu anhu,

00:22:58 --> 00:23:01

both also arrived to meet the Khalifa.

00:23:01 --> 00:23:04

When Suhail bin Amr, radiyallahu anhu, was told

00:23:04 --> 00:23:05

about them, he called them first.

00:23:06 --> 00:23:09

Even though they came after the chiefs of

00:23:09 --> 00:23:11

Khuraish and the chiefs of Khuraish had to

00:23:11 --> 00:23:11

wait.

00:23:11 --> 00:23:14

Now Abu Sufyan, radiyallahu anhu, could not restrain

00:23:14 --> 00:23:14

himself.

00:23:15 --> 00:23:17

He was also, you know, Abu Sufyan was

00:23:17 --> 00:23:21

a ruler, Abu Sufyan was a noble, he

00:23:21 --> 00:23:25

came from a very illustrious family in the

00:23:25 --> 00:23:26

Khuraish itself and so forth.

00:23:26 --> 00:23:29

So he couldn't restrain himself and he turned

00:23:29 --> 00:23:31

to his companions and he said, this is

00:23:31 --> 00:23:32

our fate.

00:23:33 --> 00:23:35

It is our fate to endure this disgrace

00:23:35 --> 00:23:41

where, he said, the slaves are admitted to

00:23:41 --> 00:23:45

the audience while we, the nobles of Arabia,

00:23:45 --> 00:23:47

we stay at the door.

00:23:48 --> 00:23:50

Now hearing this, Suhail bin Amr, radiyallahu anhu,

00:23:50 --> 00:23:52

he retorted and he said, but who is

00:23:52 --> 00:23:53

to be blamed for this?

00:23:54 --> 00:23:56

Rasulullah sallallahu alaihi wasallam invited us all with

00:23:56 --> 00:23:59

one voice but we refused his call and

00:23:59 --> 00:24:01

we severely resisted him.

00:24:01 --> 00:24:04

On the other hand, these slaves came forward

00:24:04 --> 00:24:05

and accepted his message.

00:24:06 --> 00:24:08

So today, it is their right to get

00:24:08 --> 00:24:11

preference over us in this world and the

00:24:11 --> 00:24:11

next.

00:24:11 --> 00:24:13

We have no cause for complaint.

00:24:14 --> 00:24:15

Now it was this sense of justice of

00:24:15 --> 00:24:18

the Sahaba which was a mark of their

00:24:18 --> 00:24:21

truthfulness and which gave them their strength of

00:24:21 --> 00:24:21

character.

00:24:21 --> 00:24:23

We ask Allah subhanahu wa ta'ala to

00:24:23 --> 00:24:25

make us just people.

00:24:26 --> 00:24:29

People who are focused on justice.

00:24:30 --> 00:24:33

The wages of obedience are preference in this

00:24:33 --> 00:24:35

world and the next.

00:24:36 --> 00:24:37

Really it is very important for us to

00:24:37 --> 00:24:38

understand this.

00:24:38 --> 00:24:43

That we, and we don't get led astray

00:24:43 --> 00:24:49

by anyone or anything that we, who tells

00:24:49 --> 00:24:50

us otherwise.

00:24:50 --> 00:24:53

It is, at the end of the day,

00:24:54 --> 00:24:57

it is justice which marks the Muslims as

00:24:57 --> 00:24:57

Muslims.

00:24:58 --> 00:25:00

There are many cases and many stories of

00:25:00 --> 00:25:04

the Sahaba of this brotherhood of faith that

00:25:04 --> 00:25:07

Rasulullah sallallahu alaihi wasallam created and which the

00:25:07 --> 00:25:11

Sahaba honoured and fulfilled and as a result

00:25:11 --> 00:25:15

of that what happened and how Allah subhanahu

00:25:15 --> 00:25:16

wa ta'ala honoured them.

00:25:16 --> 00:25:17

Let me just tell you one of these

00:25:17 --> 00:25:18

stories.

00:25:18 --> 00:25:20

This is a beautiful story of Salman al

00:25:20 --> 00:25:26

-Farsi and Abu Sayyid al-Khudri who were,

00:25:26 --> 00:25:29

as I mentioned to you, Rasulullah sallallahu alaihi

00:25:29 --> 00:25:32

wasallam made them brothers in Islam.

00:25:32 --> 00:25:36

And so, the story is that one day,

00:25:36 --> 00:25:39

not Abu Sayyid, Abu Darda al-Ansari.

00:25:40 --> 00:25:43

So, Abu Darda al-Ansari and Salman al

00:25:43 --> 00:25:48

-Farsi were brothers, made brothers by Rasulullah sallallahu

00:25:48 --> 00:25:48

alaihi wasallam.

00:25:49 --> 00:25:50

Now the beautiful story is, when I was

00:25:50 --> 00:25:53

telling you that this brotherhood was so strong

00:25:53 --> 00:25:59

and so deep that even today we don't

00:25:59 --> 00:26:02

even expect this kind of behavior even with

00:26:02 --> 00:26:03

our own blood brothers.

00:26:03 --> 00:26:04

We should be able to.

00:26:05 --> 00:26:06

I don't see any reason why we should

00:26:06 --> 00:26:07

not.

00:26:07 --> 00:26:09

But I am telling you the reality of

00:26:09 --> 00:26:11

what usually happens.

00:26:11 --> 00:26:14

The story is that one day Salman al

00:26:14 --> 00:26:17

-Farsi and Wadil Anwar came home and they

00:26:17 --> 00:26:18

were living in the same house.

00:26:18 --> 00:26:23

This was before the orders of Parda and

00:26:23 --> 00:26:26

so on of segregation had come.

00:26:26 --> 00:26:29

So, he came and he saw the wife

00:26:29 --> 00:26:32

of Abu Darda, Wadil Anwar in a kind

00:26:32 --> 00:26:33

of disabled state.

00:26:34 --> 00:26:37

You know, she didn't look like she was

00:26:37 --> 00:26:38

taking care of herself properly.

00:26:38 --> 00:26:40

So, Salman al-Farsi asked her, are you

00:26:40 --> 00:26:40

not well or something?

00:26:40 --> 00:26:41

Why are you looking like this?

00:26:42 --> 00:26:44

So, she said, no, I am fine but

00:26:44 --> 00:26:46

your brother is no longer interested in me.

00:26:47 --> 00:26:48

He has no time for me.

00:26:48 --> 00:26:49

He has no interest in me.

00:26:49 --> 00:26:52

So, she said he fasts all day and

00:26:52 --> 00:26:56

he stands in Salah all night and he

00:26:56 --> 00:26:57

does this every day.

00:26:57 --> 00:26:58

So, there is no time for me.

00:26:59 --> 00:27:01

So, what's the point in me, you know,

00:27:01 --> 00:27:03

dressing up or taking care of myself and

00:27:03 --> 00:27:03

so on.

00:27:03 --> 00:27:04

My husband is not interested.

00:27:05 --> 00:27:07

So, Salman al-Farsi, Wadil Anwar, he said,

00:27:07 --> 00:27:08

okay, let me deal with that.

00:27:10 --> 00:27:16

So, midday Abu Darda came, Wadil Anwar and

00:27:16 --> 00:27:18

the food was set out.

00:27:18 --> 00:27:19

He brought the food and he set the

00:27:19 --> 00:27:21

food out and he invited Salman al-Farsi.

00:27:21 --> 00:27:23

He said, please come, eat.

00:27:23 --> 00:27:25

So, Salman al-Farsi, Wadil Anwar said, you

00:27:25 --> 00:27:25

must eat with me.

00:27:25 --> 00:27:26

Otherwise, I will not eat.

00:27:27 --> 00:27:29

So, Abu Darda Wadil Anwar said, no, I

00:27:29 --> 00:27:29

am fasting, I can't eat.

00:27:30 --> 00:27:31

He said, no, break your fast because this

00:27:31 --> 00:27:32

is not Ramadhan.

00:27:33 --> 00:27:34

This is not a special fast for any

00:27:34 --> 00:27:34

reason.

00:27:35 --> 00:27:36

This is just a Nafl fast.

00:27:36 --> 00:27:37

So, break your fast.

00:27:37 --> 00:27:39

Unless you eat, I will not eat.

00:27:40 --> 00:27:42

So, Abu Darda Wadil Anwar with great reluctance,

00:27:42 --> 00:27:44

he broke his fast and he ate with

00:27:44 --> 00:27:44

him.

00:27:45 --> 00:27:49

Then in the evening, when they were, you

00:27:49 --> 00:27:54

know, going to sleep, Abu Darda Wadil Anwar,

00:27:54 --> 00:27:58

he, you know, looked to ensure that Salman

00:27:58 --> 00:28:01

al-Farsi, Wadil Anwar had everything that he

00:28:01 --> 00:28:03

needed and then he was ready to stand

00:28:03 --> 00:28:04

up in Salah.

00:28:04 --> 00:28:06

So, Salman al-Farsi said, what are you

00:28:06 --> 00:28:06

doing?

00:28:06 --> 00:28:07

He said, I am praying.

00:28:07 --> 00:28:08

He said, no, there is no need.

00:28:08 --> 00:28:09

Isha Salah is over.

00:28:09 --> 00:28:10

You have come home.

00:28:10 --> 00:28:11

He said, now, sleep.

00:28:11 --> 00:28:12

This is the time for sleep, for rest.

00:28:13 --> 00:28:16

He said, no, this is the third part

00:28:16 --> 00:28:16

of the night.

00:28:16 --> 00:28:17

It's not now.

00:28:17 --> 00:28:19

No need to pray Tahajjud from now.

00:28:19 --> 00:28:20

No need to pray all night.

00:28:20 --> 00:28:21

So, go to sleep.

00:28:21 --> 00:28:21

You need rest.

00:28:23 --> 00:28:25

So, again with great reluctance, Abu Darda Wadil

00:28:25 --> 00:28:27

Anwar, obviously, must have felt very oppressed.

00:28:27 --> 00:28:29

You know, this man is oppressing me in

00:28:29 --> 00:28:30

my own house.

00:28:30 --> 00:28:33

So, anyhow, he laid off.

00:28:35 --> 00:28:37

After some time, he assumed or he thought

00:28:37 --> 00:28:40

that Salman al-Farsi must have gone to

00:28:40 --> 00:28:40

sleep.

00:28:40 --> 00:28:42

So, he got up to pray.

00:28:42 --> 00:28:43

Salman al-Farsi was awake.

00:28:44 --> 00:28:45

He said, what happened?

00:28:46 --> 00:28:47

Go to sleep.

00:28:48 --> 00:28:48

Why are you awake?

00:28:49 --> 00:28:51

So, Abu Darda said, look, I am just,

00:28:51 --> 00:28:52

I want to pray.

00:28:52 --> 00:28:53

He said, no, this is not the time

00:28:53 --> 00:28:53

to pray.

00:28:53 --> 00:28:54

Just sleep.

00:28:55 --> 00:28:56

So, after a little while, this happened again.

00:28:57 --> 00:28:59

So, Abu Darda Wadil Anwar was, you know,

00:28:59 --> 00:29:00

got fed up.

00:29:00 --> 00:29:01

He said, what is this happening?

00:29:01 --> 00:29:05

Finally, last one third of the night, both

00:29:05 --> 00:29:06

of them got up.

00:29:06 --> 00:29:09

They prayed Tahajjud and then they went to

00:29:09 --> 00:29:11

Masjid Nabawi Sharif for Salatul Fajr.

00:29:12 --> 00:29:14

Now, Rasulullah sallallahu alaihi wa sallam had a

00:29:14 --> 00:29:16

practice where after Salatul Fajr, he would turn

00:29:16 --> 00:29:19

around and sit and after he had completed

00:29:19 --> 00:29:27

the Azkar, the Muwakkad Azkar, the important

00:29:27 --> 00:29:31

Azkar after every first Salah, which Rasulullah sallallahu

00:29:31 --> 00:29:33

alaihi wa sallam did, then he would ask,

00:29:33 --> 00:29:35

he would either give a Mu'awwida, he

00:29:35 --> 00:29:37

would either give a Khatira, he would either

00:29:37 --> 00:29:40

give some advice or he would ask people

00:29:40 --> 00:29:43

if they had seen any dreams and then

00:29:43 --> 00:29:45

he would interpret those dreams or he would

00:29:45 --> 00:29:46

ask people if they have any questions and

00:29:46 --> 00:29:49

he would clarify and answer the questions.

00:29:49 --> 00:29:53

So, at that time, he said, does anyone

00:29:53 --> 00:29:54

have anything to say?

00:29:54 --> 00:29:56

And Abu Darda Wadil Anwar said, I have

00:29:56 --> 00:29:59

a complaint, Rasulullah against my brother Salman al

00:29:59 --> 00:29:59

-Farsi.

00:30:00 --> 00:30:01

Salman al-Farsi is also there.

00:30:01 --> 00:30:02

So, it is happening not behind his back,

00:30:02 --> 00:30:03

in front of him.

00:30:04 --> 00:30:05

Now, Rasulullah sallallahu alaihi wa sallam said, what's

00:30:05 --> 00:30:05

the complaint?

00:30:06 --> 00:30:07

Abu Darda Wadil Anwar said, this is the

00:30:07 --> 00:30:08

complaint.

00:30:08 --> 00:30:11

I was fasting, he made me break my

00:30:11 --> 00:30:11

fast.

00:30:12 --> 00:30:15

I wanted to pray in the night after

00:30:15 --> 00:30:17

Isha, we got home and he would not

00:30:17 --> 00:30:18

let me pray.

00:30:18 --> 00:30:21

He made me, forced me to sleep and

00:30:21 --> 00:30:23

then he, you know, third part of the

00:30:23 --> 00:30:26

night, we got up and we prayed and

00:30:26 --> 00:30:27

so on and this is like, you know,

00:30:27 --> 00:30:30

oppression in not letting me worship Allah subhanahu

00:30:30 --> 00:30:32

wa ta'ala the way I want to

00:30:32 --> 00:30:33

worship Allah subhanahu wa ta'ala.

00:30:33 --> 00:30:35

So, Rasulullah sallallahu alaihi wa sallam said, what

00:30:35 --> 00:30:36

did he, did he give you a reason

00:30:36 --> 00:30:37

why he was doing that?

00:30:38 --> 00:30:39

So, Abu Darda Wadil Anwar said, yes, he

00:30:39 --> 00:30:40

gave me a reason.

00:30:40 --> 00:30:44

He said that Allah subhanahu wa ta'ala

00:30:44 --> 00:30:46

has a right on you, your body has

00:30:46 --> 00:30:49

a right on you and your family, meaning

00:30:49 --> 00:30:50

your wife and your children, they have a

00:30:50 --> 00:30:51

right on you.

00:30:51 --> 00:30:54

He said, be just and give everyone their

00:30:54 --> 00:30:54

right.

00:30:56 --> 00:30:58

Don't take away the right from somebody else

00:30:58 --> 00:31:00

and give it to one of them.

00:31:00 --> 00:31:01

He said, give everyone their right.

00:31:01 --> 00:31:03

Allah has a right, your body has a

00:31:03 --> 00:31:04

right and your family has a right.

00:31:05 --> 00:31:07

Give to each of them what is due

00:31:07 --> 00:31:07

to them.

00:31:08 --> 00:31:09

Rasulullah sallallahu alaihi wa sallam said, your brother

00:31:09 --> 00:31:11

spoke the truth.

00:31:11 --> 00:31:12

That is correct.

00:31:13 --> 00:31:14

Give everyone their right.

00:31:14 --> 00:31:16

So, you don't worship all night, don't neglect

00:31:16 --> 00:31:19

your wife, don't neglect your children, don't need

00:31:19 --> 00:31:20

to fast all day.

00:31:20 --> 00:31:22

He said, you also eat and you also

00:31:22 --> 00:31:24

fast and you also sleep and you also

00:31:24 --> 00:31:25

pray and do all that.

00:31:26 --> 00:31:27

This is the right of Allah that you

00:31:27 --> 00:31:29

should worship him and fast and pray.

00:31:29 --> 00:31:31

But it's also the right of your wife

00:31:31 --> 00:31:32

and children that you should take care of

00:31:32 --> 00:31:34

them and you should fulfil the rights of

00:31:34 --> 00:31:34

your wife.

00:31:34 --> 00:31:36

And it is your right on your body

00:31:36 --> 00:31:37

that you must eat properly and that you

00:31:37 --> 00:31:39

must rest and so on, so that the

00:31:39 --> 00:31:39

body is healthy.

00:31:39 --> 00:31:45

Now, this is the level of brotherhood and

00:31:45 --> 00:31:49

closeness that the sahaba had for each other.

00:31:49 --> 00:31:50

Think about that.

00:31:50 --> 00:31:53

How many of us can say this to

00:31:53 --> 00:31:56

our brothers or our sisters or their spouses

00:31:56 --> 00:31:59

today and get away with it?

00:31:59 --> 00:32:01

People will resent, people will get angry.

00:32:01 --> 00:32:04

We should change our ways and our behavior.

00:32:05 --> 00:32:07

This is not something to get angry about.

00:32:07 --> 00:32:08

This is something to be thankful for.

00:32:08 --> 00:32:11

Alhamdulillah, somebody cares enough for me to tell

00:32:11 --> 00:32:11

me something.

00:32:13 --> 00:32:14

Right?

00:32:14 --> 00:32:15

It would be easier for him just to

00:32:15 --> 00:32:16

say nothing.

00:32:17 --> 00:32:20

But he cares enough to come and say

00:32:20 --> 00:32:21

something to me.

00:32:22 --> 00:32:24

And this is something to be thankful for.

00:32:24 --> 00:32:25

It's not something to resent.

00:32:26 --> 00:32:28

Somebody corrects my child, today we get upset.

00:32:28 --> 00:32:29

He says, wow, how can you correct my

00:32:29 --> 00:32:30

child?

00:32:31 --> 00:32:32

Alhamdulillah, Subhanallah.

00:32:32 --> 00:32:34

I mean, the other person who corrected your

00:32:34 --> 00:32:36

child is interested enough in you and your

00:32:36 --> 00:32:40

child to correct some, you know, funky behavior.

00:32:41 --> 00:32:43

Your child is behaving in a way that

00:32:43 --> 00:32:44

a child should not behave.

00:32:45 --> 00:32:46

A Muslim child should not behave.

00:32:48 --> 00:32:49

Maybe if you had been there, you would

00:32:49 --> 00:32:50

have corrected him.

00:32:50 --> 00:32:51

Alhamdulillah, you were not there, somebody else was

00:32:51 --> 00:32:52

there.

00:32:52 --> 00:32:55

And therefore, that person corrected your child, you

00:32:55 --> 00:32:55

should be very happy.

00:32:56 --> 00:33:00

You know, we like to talk and repeat

00:33:00 --> 00:33:01

this quote, we say, it takes a whole

00:33:01 --> 00:33:02

village to raise a child.

00:33:05 --> 00:33:06

How can it take a whole village when

00:33:06 --> 00:33:07

everyone gets offended?

00:33:07 --> 00:33:09

If somebody other than yourself, you say anything

00:33:09 --> 00:33:11

to the child and you are afraid to

00:33:11 --> 00:33:12

say anything to your child because we have

00:33:12 --> 00:33:14

turned parenting upside down and it's said today

00:33:14 --> 00:33:15

parents are afraid of children.

00:33:18 --> 00:33:20

Brothers and sisters, the whole point of these

00:33:20 --> 00:33:22

series of sahaba, lectures on sahaba and so

00:33:22 --> 00:33:24

on is not simply storytelling.

00:33:24 --> 00:33:25

You can read the stories.

00:33:26 --> 00:33:27

I am not getting Wahi from somewhere.

00:33:27 --> 00:33:29

I don't have anything original to tell you.

00:33:29 --> 00:33:31

I am telling you what is in the

00:33:31 --> 00:33:31

books already.

00:33:32 --> 00:33:32

Right?

00:33:33 --> 00:33:34

Okay, it's easier to listen to me than

00:33:34 --> 00:33:36

for you to read a book and you

00:33:36 --> 00:33:36

should really read a book.

00:33:37 --> 00:33:39

But where did I get the story from?

00:33:39 --> 00:33:39

From the book.

00:33:40 --> 00:33:43

But my value addition to this is, from

00:33:43 --> 00:33:45

the story, what can we take away today

00:33:45 --> 00:33:47

and what can we apply in our lives

00:33:47 --> 00:33:49

and how can we change our lives.

00:33:49 --> 00:33:49

That's the value addition.

00:33:50 --> 00:33:52

And I sincerely hope you can pay attention

00:33:52 --> 00:33:53

to that and do something about your lives.

00:33:54 --> 00:33:58

It's pathetic to see how children treat their

00:33:58 --> 00:33:58

parents today.

00:33:59 --> 00:34:01

And believe me, every single instance, in every

00:34:01 --> 00:34:03

single instance, the parents are responsible.

00:34:03 --> 00:34:05

You raised your children like that.

00:34:07 --> 00:34:09

No child is born an oppressor.

00:34:09 --> 00:34:10

We create them.

00:34:10 --> 00:34:11

We create oppressors.

00:34:11 --> 00:34:12

So, please don't do that.

00:34:13 --> 00:34:14

Have mercy on yourself.

00:34:14 --> 00:34:15

Do not do that.

00:34:15 --> 00:34:17

We ask Allah subhanahu wa ta'ala to

00:34:17 --> 00:34:19

enable us to live our lives the way

00:34:19 --> 00:34:23

the sahaba lived their lives and to follow

00:34:23 --> 00:34:25

their gold standard which Allah subhanahu wa ta

00:34:25 --> 00:34:25

'ala gave us.

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