Mirza Yawar Baig – Sahaba The Gold Standard #05

Mirza Yawar Baig
AI: Summary ©
The transcript describes the history and legacy of the culture of the Arabs, including the struggles of people migrating to Islam and the importance of respecting their boundaries of race and tribe. The transcript also touches on the origin of Islam and its link to religion, as well as the importance of history and actions in shaping behavior and behavior. The transcript provides context for further discussion.
AI: Transcript ©
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Bismillah ar-Rahman ar-Rahim, Alhamdulillahi Rabbil Alameen,

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wa Salatu wa Salamu ala Ashrafil Anbiya wal

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Mursaleen Muhammadur Rasulullahi Sallallahu alayhi wa ala alihi

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wa sahbihi wa sallam, tasliman kathirun kathiruhum wa

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man ba'du My brothers and sisters, we continue

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with our series of classes on the lives

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of the Sahaba, Ridwanullahi alayhi wa sallam which

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I call them the gold standard because they

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are the standard against which may Allah subhanahu

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wa ta'ala save us from ourselves against

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which we will be measured when we meet

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Allah subhanahu wa ta'ala on the Day

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of Judgement.

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The culture of the Arabs was a tribal

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culture of loyalty to the tribe which was

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the basis of belonging.

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And to this day, this is how it

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works.

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And this is not unique to the Arabs,

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this is the predominant culture and the predominant

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basis of culture in multiple countries all across

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Africa, in South Asia, India, Pakistan and interestingly

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also if you look at it in a

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different context, also in Europe and America and

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America I mean Americas, North and South and

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of course Australia and so on because people

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tend to be drawn towards people of their

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own kind.

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So you will find that there is a

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within quotes a cultural difference between New Yorkers

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and people from San Francisco and New Yorkers

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and people from Chicago.

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So it is very clear and very obvious.

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Now, that's why they even call them urban

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tribes.

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So just because we are in cities doesn't

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mean that the mindset has changed and the

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reason I'm mentioning this is because this is

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such a critical and such an overwhelming example

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of the power of Rasool Allah Sallallahu Alaihi

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Wasallam who created this Ummah as one

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body and this is something really for us

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to think about to say how did he

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overcome this tribalism and this racism?

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The within quotes good thing about these kinds

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of cultures is that there is a very

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strong sense of cohesion, belonging of being one

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with people of the tribe but obviously it

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comes with a corollary that is that it

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creates a very we versus them and insider

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outsider culture which is very racist and that's

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exactly how Rasool Allah Sallallahu Alaihi Wasallam found

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his people at that time.

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Now there was a saying among the Arabs

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which illustrates the culture which is support your

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brother whether he is the oppressor or the

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oppressed.

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Support your brother meaning somebody from your tribe

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whether he is the oppressor or the oppressed.

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Now Rasool Allah Sallallahu Alaihi Wasallam in his

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inimitable style used this very quote this very

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proverb of the tribes to teach the lesson

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of justice where he quoted this to the

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Sahaba, he said to the Sahaba, to his

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companions support your brother whether he is the

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oppressor or the oppressed.

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Now they being used to his own sense

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of justice to his usual sense of justice

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they were surprised to hear this from him

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and they said Rasool Allah Sallallahu Alaihi Wasallam

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we understand the need to support our brother

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if he is oppressed but how can we

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support him if he is the oppressor?

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Rasool Allah Sallallahu Alaihi Wasallam replied support him

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by stopping his oppression support him by holding

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his hand, don't let him oppress so that

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you save him from the punishment of Allah

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because if you don't support him by stopping

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him then he will be punished by Allah

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SWT so stopping him is the way of

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supporting him and we are doing that because

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he is your brother.

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Now when justice and brotherhood are replaced with

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chauvinism the result is fragmentation, disunity and universal

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suffering which is what we are facing in

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the world today and we have been facing

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for the last thousand years this seems to

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be a lesson that may Allah have mercy

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on us we simply don't seem to understand

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the value of this lesson.

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So how was it that despite the racist

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and tribal roots of the culture the Sahaba

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formed a brotherhood of faith that transcended all

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boundaries of race and nationality and tribe and

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lineage the answer is once again in their

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obedience to Rasool Allah Sallallahu Alaihi Wasallam if

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they told him to do something they did

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it they changed their way of thinking, their

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approach and their way of life they changed

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their habits, they changed their likes and dislikes

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they changed whatever he told them to change,

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they changed and the result was phenomenal success

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in the dunya wal akhirah now history is

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witness to the resultant era of peace and

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harmony and justice and compassion which they enjoyed

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and left as a benchmark for future generations

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to emulate it didn't last too long because

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again the old feelings of tribalism and so

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on surfaced and we have been suffering, they

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suffered and we have been suffering the effects

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of not following the sunnah of Rasool Allah

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Sallallahu Alaihi Wasallam sadly we are a nation

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of talkers so we talk about these good

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old days with great passion but in our

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own lives and our societies we have again

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reverted to nationalism and racism and are suffering

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the consequences and as I said before this

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is nothing new this has been happening for

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the last thousand years and more when the

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Muhajirun, the migrant refugees came to Madinah think

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about this now, we of course refer to

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them with respect which is absolutely due because

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they did not become refugees for any reason

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other than their unwillingness to compromise Islam and

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to compromise Islamic principles so they had to

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suffer and therefore we respect that, we honour

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that and we call them the Muhajireen, the

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people who migrated but remember they didn't migrate

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for worldly gain they didn't migrate because they

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said oh you see maybe there are better

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career options in Madinah so they didn't do

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that, they migrated for the pleasure of Allah

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they migrated to be able to practice Islam

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more strongly and better and more freely than

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in the environment of threat that they were

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living in, in Makkah they migrated to be

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close to Rasulullah Sallallahu Alaihi Wasallam to be

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with him, to be in his Majlis, to

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learn from him this was the Niyyah and

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the Hadith of is very clear about this,

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where Rasulullah Sallallahu Alaihi Wasallam said that the

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one who migrates for Allah and his Rasul,

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his migration is for Allah and his Rasul

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and the one who is migrating to marry

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a woman or for business or any other

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reason then his migration is for that reason

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and not for Allah and his Rasul Sallallahu

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Alaihi Wasallam so we honor the Sahaba who

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migrated, the Muhajirun because of their Niyyah, the

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reason why they migrated now think about this,

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however they were refugees they were not coming

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with pots of gold to invest in Madinah

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or anything like that they were destitute, many

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of them literally they just came with clothes

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on their bodies they had nothing at all

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they were people who had material wealth in

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Makkah many of them were considerably wealthy but

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they were forced to leave it all behind

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they were thrown out of their homes, their

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property was confiscated and so on now think

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about this, that when they came to Madinah

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Rasulullah Sallallahu Alaihi Wasallam did not say to

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the people of Madinah here are your brothers

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from Makkah, so let us set aside some

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houses or let us set aside a piece

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of land and let them put their tents

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there and all of you must help them

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and send some food to them every day

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and so on and we set up the

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first refugee camp in the history of Islam

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in Madinah let us do that, be good

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to the refugees, he didn't say this, right?

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neither did he say here are some orphans,

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so set up a yatim khana set up

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an orphanage because we should take care of

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the orphans he didn't do any of that,

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instead of that he paired one of them

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one of the muhajirun with one of the

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residents of Madinah who he called an Ansari,

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he called him the helper so the muhajir

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is the one who migrated and the Ansari

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is the one who gave him help and

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who took him into his home, so muhajirun

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is the plural of muhajir and Ansar is

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the plural of Ansari so this is what

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Nabi Salaam did and he said to them

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that they were brothers to one another and

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the basis of brotherhood in this case was

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not tribe was not lineage, was not family,

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was not color, was not nationality it was

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one which is faith Allah subhanahu wa ta

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'ala also revealed Quran on this where Allah

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subhanahu wa ta'ala said Allah

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subhanahu wa ta'ala said this ummah of

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yours, this brotherhood of yours and he said

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I am your Rabb, I am your Lord,

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I am your deity other than whom there

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is no one worthy of worship I am

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your sustainer, your creator, your maintainer, your protector

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and therefore worship me and in the other

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ayat, in the other surah Allah subhanahu wa

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ta'ala said so meaning obey me and

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have taqwa of me now this shows us

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one is the basis of the brotherhood which

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is Islam and two therefore what must we

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do is to follow Islam is to worship

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no one other than Allah and to seek

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help from no one other than Allah this

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is the proof and the evidence that we

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are Muslims that we worship only Allah and

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we seek help only from Allah now Rasulullah

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s.a.w. in this forming of brotherhood

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he didn't look for people with similarities he

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actually formed the brotherhood and he chose people

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who had nothing in common but the sahaba

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once they were paired they lived like brothers

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all their lives now though they came from

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widely different backgrounds, social levels, tribal hierarchies somebody

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was a slave, the other person was not

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just free but he was among the nobility

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of his tribe but they bridged all these

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differences and they lived together in many cases

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literally in the same house as brothers slaves

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became the brothers of tribal chiefs an Arab,

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Abu Darda al-Ansari became the brother of

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a Persian slave which was Salman al-Farsi

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r.a. and Huma both of them may

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Allah be pleased with them and another Arab

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from a powerful tribe, Abu Royha r.a.

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became the brother of an African slave Bilal

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bin Rabah r.a. and Huma in both

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these cases the two ex-slaves Bilal bin

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Rabah and Salman al-Farsi were actually higher

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in status with regard to Islam than their

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host brothers because Rasulullah s.a.w. included

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both of them in his household in his

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household, Rasulullah s.a.w. said they are

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from my Ahlul Bayt from my household the

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sahaba understood this hierarchy of faith very well

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it is stated that one day during the

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Khilafah of Umar ibn al-Khattab r.a.

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Abu Sufyan bin Harb r.a. and Suhail

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bin Amr r.a. and some other prominent

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Arab chiefs came to meet the Khalifa came

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to meet the Khalifa Umar ibn al-Khattab

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r.a. so this was during his Khilafah

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now as you will recall Abu Sufyan r

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.a. had been the head of the Quraishi

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opposition he was the head of the Quraishi

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but also the head of the Quraishi opposition

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he was the one who was the reason

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for the Battle of Badr he didn't participate

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in it because he had gone off to

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Mecca he actually brought the army with the

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intention of killing Rasulullah s.a.w. in

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the Battle of Uhud and he was the

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one who instigated and brought the army again

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in the Battle of Khandaq which eventually there

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was no battle but he was the one

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who did all that so he was constantly

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until Fatah Mecca he was engaged in trying

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to destroy Islam and trying to kill Rasulullah

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s.a.w. and the Sahaba in any

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way that he could do so he was

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the head of this but after his death

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so he was the head of that now

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Suhail bin Amr r.a. on the other

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hand was also another person who was one

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of the big opposers of Rasulullah s.a

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.w. and he was the one who was

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the negotiator on behalf of the Quraish in

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Saudi Arabia he was the one who objected

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to the word Rasulullah s.a.w. being

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written after the name of Muhammad s.a

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.w. in the Treaty of Udebia so Ali

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bin Abi Talib r.a who was writing

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he took exception to that and he said

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no I will not remove it because this

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is what we have faith in this is

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what we have brought faith in and I

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cannot remove the title of Rasulullah s.a

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.w. from this document when Rasulullah s.a

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.w. told him remove this it doesn't matter

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he said no I can't do it, Rasulullah

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s.a.w. himself then rubbed it out

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so these were the people, they were people

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who were so strongly anti-Islam and anti

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-Muhammad s.a.w. even though Rasulullah s

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.a.w. married the daughter of Abu Sufyan

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r.a later on he became Muslim so

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we call him Rasulullah s.a.w. Umm

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Habiba, Abu Sufyan himself came to Islam only

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after Fatah Makkah and so also Suhail bin

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Amr now despite all that so these people

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were you know they were in opposition, they

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were very disrespectful to Rasulullah s.a.w.

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and so on but once they came to

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Islam both of them were very strong Muslims

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Abu Sufyan bin Harb r.a. became the

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speaker, he became the exhorter of the Muslim

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army and he would exhort the soldiers to

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be brave and to be steadfast in the

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face of the enemy Suhail bin Amr r

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.a. was responsible for ensuring that the Quraish

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of Mecca didn't rebel after in the Khilafah

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of Abu Bakr as-Siddiq r.a. when

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almost every tribe in the Hijaz was rebelling,

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refusing to pay zakat Suhail bin Amr and

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the governor of Mecca actually ran away he

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hid himself because there was so much of

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anger and you know danger but Suhail bin

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Amr he stood and he made a speech

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in the Haram next to the Kaaba where

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he managed to, he was such a powerful

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speaker that he ensured that the people of

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Mecca did not rebel so even though there

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was Irtida, there was Ridda among many of

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the tribes of the Hijaz the people of

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Mecca they did not rebel, they stayed fast

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Suhail bin Amr r.a. was responsible for

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that now on this particular day, the incident

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that I'm mentioning I'm saying this to show

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the hierarchies, the religious hierarchies who was, even

00:19:33 --> 00:19:37

though we said that the Sahabi who was

00:19:37 --> 00:19:40

a slave, ex-slave was paired with a

00:19:40 --> 00:19:44

Sahabi who was one of the elite of

00:19:44 --> 00:19:53

Badira but religiously their position was higher and

00:19:53 --> 00:19:55

was acknowledged and understood as higher so on

00:19:55 --> 00:20:02

this day when Abu Sufyan and Suhail bin

00:20:02 --> 00:20:05

Amr r.a. came to see the Khalifa

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

Umar bin Al-Khattab r.a. coincidentally, Bilal

00:20:08 --> 00:20:10

bin Rabah r.a. and Suhail bin Rumi

00:20:10 --> 00:20:14

r.a. who was also an ex-slave

00:20:15 --> 00:20:18

they also arrived to meet the Khalifa when

00:20:18 --> 00:20:19

Suhail bin Amr bin Al-Khattab was told

00:20:19 --> 00:20:22

about them, he called them first and the

00:20:22 --> 00:20:24

chiefs of Quraish had to wait now Abu

00:20:24 --> 00:20:27

Sufyan r.a. could not restrain himself and

00:20:27 --> 00:20:30

turning to his companions he said it is

00:20:30 --> 00:20:34

our fate to endure this disgrace the slaves

00:20:34 --> 00:20:37

are admitted to the audience while we, the

00:20:37 --> 00:20:39

nobles of Arabia, we stay at the door

00:20:40 --> 00:20:44

hearing this, Suhail bin Amr r.a. immediately

00:20:44 --> 00:20:48

he commented, he retorted and he said but

00:20:48 --> 00:20:49

who is to be blamed for this?

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

who is to be blamed for this?

00:20:53 --> 00:20:55

Rasulullah s.a.w. invited us all with

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

one voice but we refused his call and

00:20:59 --> 00:21:01

we severely resisted him, we fought him, we

00:21:01 --> 00:21:03

did all kinds of things on the other

00:21:03 --> 00:21:06

hand, these slaves came forward and accepted his

00:21:06 --> 00:21:10

message immediately so today it is their right

00:21:10 --> 00:21:13

to get preference over us in this world

00:21:13 --> 00:21:16

and the next we have no cause for

00:21:16 --> 00:21:20

complaint now, you know, we have to think

00:21:20 --> 00:21:24

about this and say that it is this

00:21:24 --> 00:21:28

sense of justice of the Sahaba which was

00:21:28 --> 00:21:31

a mark of their truthfulness and which gave

00:21:31 --> 00:21:36

them their strength of character the wages of

00:21:36 --> 00:21:40

obedience are preference in this world and the

00:21:40 --> 00:21:44

next this is something to reflect on and

00:21:44 --> 00:21:47

to think about and say and see the

00:21:47 --> 00:21:51

lives of the Sahaba full of these wonderful

00:21:51 --> 00:21:58

details about how they obeyed Rasulullah s.a

00:21:58 --> 00:22:03

.w. they were steadfast in their obedience they

00:22:03 --> 00:22:06

did not break the rules all of this

00:22:06 --> 00:22:14

is such a it is so important to

00:22:14 --> 00:22:20

remember this as examples for ourselves today because

00:22:20 --> 00:22:23

we get tossed here and there but the

00:22:23 --> 00:22:27

Sahaba they were very firm it is amazing

00:22:27 --> 00:22:33

to see how they changed their I am

00:22:33 --> 00:22:37

a leadership consultant, I am a mentor, a

00:22:37 --> 00:22:38

life coach and so on and one of

00:22:38 --> 00:22:42

the things that I know both from my

00:22:42 --> 00:22:50

theoretical education plus almost 40 years of experience

00:22:50 --> 00:22:52

that one of the most difficult things to

00:22:52 --> 00:22:55

change I am deliberately not using the word

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

impossible because I like to tell myself that

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

nothing is impossible but if I were forced

00:23:01 --> 00:23:05

to say impossible I would say impossible but

00:23:05 --> 00:23:12

definitely one of the most difficult things to

00:23:12 --> 00:23:17

say is the fact that one of the

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

most difficult things to change is beliefs, is

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

attitudes this is something which is people will

00:23:28 --> 00:23:32

change behavior very easily you just have to

00:23:32 --> 00:23:35

logically show them something is more beneficial do

00:23:35 --> 00:23:38

it this way, that way eat this food,

00:23:38 --> 00:23:40

don't eat this food exercise every day, blah

00:23:40 --> 00:23:42

blah, what not, what not talk to people

00:23:42 --> 00:23:44

like this and not in this way do

00:23:44 --> 00:23:46

it in this way all the soft skills,

00:23:47 --> 00:23:49

we talk about their skills so these get

00:23:49 --> 00:23:51

changed people are willing to change them people

00:23:51 --> 00:23:57

are willing to and they are not just

00:23:57 --> 00:24:00

willing, this is possible for them they don't

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

have difficulty doing that but beliefs, conditioning from

00:24:05 --> 00:24:10

lifelong conditioning core values and beliefs very, very,

00:24:10 --> 00:24:12

very difficult to change there is no doubt

00:24:12 --> 00:24:15

about that it is something that you know

00:24:18 --> 00:24:23

it is really, absolutely something to reflect and

00:24:23 --> 00:24:26

think and say how is it that Nabi

00:24:26 --> 00:24:30

Salaam did this if you ask me what

00:24:30 --> 00:24:32

is the single thing that single most important

00:24:32 --> 00:24:35

thing and single thing that that Nabi Salaam

00:24:35 --> 00:24:37

did it was a switch in the mind

00:24:39 --> 00:24:40

right, switch in the mind and the switch

00:24:40 --> 00:24:42

in the mind was that we are going

00:24:42 --> 00:24:45

to give precedence to Allah and we are

00:24:45 --> 00:24:48

going to give precedence to His Nabi Salaam

00:24:49 --> 00:24:54

over everything and everyone else that was a

00:24:54 --> 00:24:58

switch so now that applies across the board

00:24:58 --> 00:25:01

so not only are we going to give

00:25:01 --> 00:25:04

preference to Allah meaning that not only will

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

we obey Allah in the way of Muhammad

00:25:07 --> 00:25:14

Salaam this is the the intrinsic the strong,

00:25:15 --> 00:25:18

the powerful link between the Kitab of Allah

00:25:18 --> 00:25:22

and the Sunnah of Muhammad Salaam the Kitab

00:25:22 --> 00:25:24

of Allah are the Ahkam they are the

00:25:24 --> 00:25:27

orders and the Sunnah is the way of

00:25:27 --> 00:25:29

fulfilling the way of obeying the way of

00:25:29 --> 00:25:33

acting upon that order right so both are

00:25:33 --> 00:25:36

equally important and as some of the great

00:25:36 --> 00:25:42

scholars Al-Awza'i and others have said

00:25:42 --> 00:25:45

Imam Al-Awza'i said that the Sunnah

00:25:45 --> 00:25:48

is more important is more needed by the

00:25:48 --> 00:25:49

Kitab, by the book than the book is

00:25:49 --> 00:25:51

needed by the Sunnah obviously there is no

00:25:51 --> 00:25:55

implication of disrespect for the Quran in this

00:25:55 --> 00:25:58

he is saying that the Quran is it

00:25:58 --> 00:26:02

is not possible to follow the Quran without

00:26:02 --> 00:26:07

the method of following as shown and demonstrated

00:26:08 --> 00:26:11

by Muhammad Salaam that's the meaning of it

00:26:11 --> 00:26:13

when he said the Quran needs the Sunnah

00:26:13 --> 00:26:16

more it means that the Quran is there

00:26:16 --> 00:26:19

by itself but unless we have the Sunnah

00:26:19 --> 00:26:23

which shows us how to do something it

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

is not possible to actually have a result

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

and have action that's why the people who

00:26:29 --> 00:26:31

are insincere, who have Nifaq in their hearts

00:26:31 --> 00:26:34

who have hypocrisy in their hearts they try

00:26:34 --> 00:26:38

to denigrate and devalue and discount the Sunnah

00:26:38 --> 00:26:42

because by that they effectively finish off Islam

00:26:42 --> 00:26:46

itself if you say the Sunnah is worthless

00:26:46 --> 00:26:51

pointless, has no meaning has no importance and

00:26:51 --> 00:26:55

the Hadiths are inauthentic and so forth as

00:26:55 --> 00:26:58

some of these people may Allah have mercy

00:26:58 --> 00:27:02

on them and protect us from them as

00:27:02 --> 00:27:04

they keep saying if that were true then

00:27:04 --> 00:27:06

it means that for example Allah S.W

00:27:06 --> 00:27:09

.T said establish the prayer and I don't

00:27:09 --> 00:27:11

know how to do that or each person

00:27:11 --> 00:27:14

is doing it in his own way whereas

00:27:14 --> 00:27:16

today we have one unified method for the

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

whole world and not just today from the

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

time the Prophet S.A.W. taught it

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

and that is why Allah S.W.T

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

said and the Prophet S.A.W. said

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

he said pray as you have seen me

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

pray he demonstrated the Salah and this was

00:27:31 --> 00:27:35

the key of the Sahaba they asked how

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

they said how can we do this so

00:27:39 --> 00:27:41

the Quran gives us the reason it gives

00:27:41 --> 00:27:43

us the why the Sunnah gives us the

00:27:43 --> 00:27:49

how the method without the why obviously there

00:27:49 --> 00:27:51

is no question of doing anything because there

00:27:51 --> 00:27:53

is no reason but once we have the

00:27:53 --> 00:27:57

reason then we need the method if Allah

00:27:57 --> 00:27:59

had not said then the question of Salah

00:28:00 --> 00:28:02

Allah didn't say do it so where is

00:28:02 --> 00:28:07

the question but once Allah said Allah said

00:28:07 --> 00:28:09

give Zakat how much Zakat to give who

00:28:09 --> 00:28:13

to give what is Zakat liable on Allah

00:28:13 --> 00:28:15

did not say that in the Quran this

00:28:15 --> 00:28:17

is not accidental just think about that it

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

is not accidental it is not that Allah

00:28:19 --> 00:28:21

S.W.T Nauzubillah could not do it

00:28:21 --> 00:28:22

or you know forgot to do it no

00:28:22 --> 00:28:25

this is deliberate this is deliberate Allah S

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

.W.T wanted to and wants to establish

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

the importance and the criticality of His Nabi

00:28:32 --> 00:28:34

S.A.W. in the life of the

00:28:34 --> 00:28:39

Muslim so that the Muslim then understands how

00:28:39 --> 00:28:43

and why he must follow the Quran so

00:28:43 --> 00:28:45

when the Nabi S.A.W. the method

00:28:45 --> 00:28:49

is by the Nabi the order is the

00:28:49 --> 00:28:53

Hukam of Allah the method is by the

00:28:53 --> 00:28:55

Nabi and both come from Allah S.W

00:28:55 --> 00:28:57

.T Allah S.W.T did not leave

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

Nabi S.A.W. to invent his own

00:28:59 --> 00:29:01

method Allah S.W.T taught him Allah

00:29:01 --> 00:29:06

S.W.T said Allah said he does

00:29:06 --> 00:29:08

not speak of his own religion he doesn't

00:29:08 --> 00:29:09

say whatever he feels like saying he has

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

been told what to say he has been

00:29:11 --> 00:29:14

taught what he says is from his Rabb

00:29:16 --> 00:29:18

not from his Hawa not from his desire

00:29:18 --> 00:29:20

not from his he felt like this no

00:29:20 --> 00:29:23

Allah S.W.T had taught him so

00:29:23 --> 00:29:25

when we and again think about this how

00:29:25 --> 00:29:28

is it that the Sunnah of Rasul S

00:29:28 --> 00:29:34

.A.W. from his smallest detail about himself

00:29:34 --> 00:29:39

his personality the description of his face the

00:29:39 --> 00:29:41

number of hair in his beard the number

00:29:41 --> 00:29:43

of white hair in his beard and his

00:29:43 --> 00:29:46

blessed head the way he cut his nails

00:29:47 --> 00:29:50

what the soles of his feet look like

00:29:50 --> 00:29:52

and so on and so on the colour

00:29:52 --> 00:29:58

of his eyes right is described and preserved

00:29:58 --> 00:30:01

in detail such detail that Imam Tirmidhi may

00:30:01 --> 00:30:03

Allah have mercy on him and bless him

00:30:03 --> 00:30:07

he wrote a whole book he collected all

00:30:07 --> 00:30:11

the Ahadith about the appearance of Rasul S

00:30:11 --> 00:30:12

.A.W. when he wrote this book called

00:30:12 --> 00:30:14

Shamail Al-Muhammadiyah which is called Shamail Al

00:30:14 --> 00:30:18

-Tirmidhi imagine where is all this material coming

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

from they didn't invent it Imam Tirmidhi didn't

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

simply sit and say I saw in my

00:30:23 --> 00:30:25

dream or this is what he must have

00:30:25 --> 00:30:28

been like no this is what was recorded

00:30:28 --> 00:30:31

so if the whole just the appearance itself

00:30:31 --> 00:30:33

was recorded what he liked what he disliked

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

what kind of food he ate how he

00:30:35 --> 00:30:39

ate method of eating everything everything imagine do

00:30:39 --> 00:30:41

you think the Sahaba did not record his

00:30:41 --> 00:30:44

teachings about the Quran which is the reason

00:30:44 --> 00:30:48

for his coming into this world it was

00:30:48 --> 00:30:50

recorded it was preserved yes there are some

00:30:50 --> 00:30:52

people who added things in it and they

00:30:56 --> 00:30:59

manufactured hadith but all of those have been

00:30:59 --> 00:31:03

identified so there is no mystery so when

00:31:03 --> 00:31:05

you are told by people who have spent

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

their entire lives and dedicated their entire lives

00:31:07 --> 00:31:11

to the study and the authentication of the

00:31:11 --> 00:31:14

Sunnah that this is the correct version this

00:31:14 --> 00:31:17

one is false leave the false stick to

00:31:17 --> 00:31:20

the correct version only a completely insane person

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

or a person who has no faith will

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

trash everything and say oh see because there

00:31:24 --> 00:31:28

is a faulty one I can't accept anything

00:31:28 --> 00:31:32

the faulty one has been identified it's not

00:31:32 --> 00:31:35

like coming to a buffet of you know

00:31:35 --> 00:31:38

of many many dishes and somebody says one

00:31:38 --> 00:31:41

of these is poisoned so then you have

00:31:41 --> 00:31:43

every right to say that I won't touch

00:31:43 --> 00:31:46

anything because I don't know which one is

00:31:46 --> 00:31:50

poisoned but if somebody says this chicken is

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

poisoned everything else is fine and this is

00:31:53 --> 00:31:55

the expert speaking this is the one who

00:31:55 --> 00:31:56

maybe he is the one who put the

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

poison there you know anyway so the point

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

is that the person who knows is saying

00:32:00 --> 00:32:03

this one is poisoned then what's the problem

00:32:03 --> 00:32:06

with eating the lamb or eating the you

00:32:06 --> 00:32:09

know the fish or eating the vegetarian the

00:32:09 --> 00:32:13

salad nothing I know which one is wrong

00:32:13 --> 00:32:17

I won't eat that chicken so please don't

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

fall into these traps Alhamdulillah the authentic sunnah

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

is the authentic sunnah we know which it

00:32:21 --> 00:32:26

is without the sunnah you cannot practice the

00:32:26 --> 00:32:30

deen the kitab of Allah which is the

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

Quran is to be practiced in the way

00:32:33 --> 00:32:35

of the sunnah starting from the way we

00:32:35 --> 00:32:39

read it to everything that is contained in

00:32:39 --> 00:32:43

it the sunnah is the method so we

00:32:43 --> 00:32:47

ask Allah therefore the importance of the seerah

00:32:47 --> 00:32:50

of learning about the life of Rasul sallallahu

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

alaihi wasallam and the sahaba we ask Allah

00:32:51 --> 00:32:54

to make this a source of khair and

00:32:54 --> 00:32:56

barakah for us and to be pleased with

00:32:56 --> 00:32:58

us and never to be displeased wa sallallahu

00:32:58 --> 00:33:00

alaihi wa sallam ameen

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