Mirza Yawar Baig – Sahaba – The Gold Standard – Abu Bakr #15

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AI: Summary ©
Bismillahir Rahmanir Raheem.
Alhamdulillahi Rabbil Alameen.
Wa salatu wa salamu ala sharafil anbiya wal
mursaleen.
Muhammadur Rasulullahi sallallahu alaihi wa ala alihi wa
sahbihi wa sallam.
Tasliman kathiran kathiran khumma ba'du.
My brothers and sisters, this is the concluding
session on Abu Bakr al-Siddiq, Siddiq al
-Akbar, radhiyallahu anhu, warda.
Truly, anybody, somebody like me cannot do justice
to Sayyidina Abu Bakr al-Siddiq radhiyallahu anhu.
I cannot be just in describing him, his
contribution, because he is the one about whom
Rasulullah sallallahu alaihi wa sallam said, I have
repaid the favours that I owed to everybody
in my life, except Abu Bakr, radhiyallahu anhu.
And he said that the favour that I
owe to Abu Bakr, radhiyallahu anhu, Allah subhanahu
wa ta'ala will repay that on my
behalf.
I cannot do justice to the greatness and
to the karamat and to the fadail of
Abu Bakr al-Siddiq, radhiyallahu anhu, who is
a man about whom Rasulullah sallallahu alaihi wa
sallam said, that if the weight of the
faith, of the iman, of all the Muslims,
from the first to the last, is placed
on one pan of the scale, and the
faith of Abu Bakr, radhiyallahu anhu, is placed
on the other hand, the faith of Abu
Bakr will outweigh, will be heavier in the
sight of Allah, than the faith of all
Muslims, until the end of time.
Abu Bakr, radhiyallahu anhu, is the one about
whom Imam Malik Rahatullahi, he said that Abu
Bakr, radhiyallahu anhu, Imam Malik Rahatullahi actually mentioned,
he said that, he mentioned some other sahaba,
and he said so-and-so and so
-and-so died shaheed, fi sabihillah, and he
said so-and-so, so-and-so used
to pray all night, and so forth, he
mentioned a long list.
And then he said, however, the faith and
the position of Abu Bakr, radhiyallahu anhu, far
exceeds any and all of them, not because
he died a shaheed, because he died in
his bed, not because he prayed all night,
because he did not pray all night, he
prayed as much as he prayed, he said,
but because of something that settled in his
heart, and that something was his connection with
Allah and his Rasul, sallallahu alaihi wa sallam,
that something was the essence of Islam, khashyatullah,
wa hubb of Allah subhanahu wa ta'ala,
and his Rasul, sallallahu alaihi wa sallam.
This is what distinguishes Abu Bakr as-Siddiq,
radhiyallahu anhu, from anyone and everyone else.
So therefore I seek your forgiveness and I
ask Allah subhanahu wa ta'ala to forgive
me, for even attempting to talk about him,
but this is something that has to be
done, because it is very important for us
to remember our past, and by our past
I don't mean my past as in my
lineage, which Alhamdulillah Allah has given me nothing
to complain about there either, but our true
lineage as Muslims that we share with every
other Muslim on the face of the planet,
irrespective of their race and creed, and irrespective
of their, not creed, colour, their race and
colour and their nationality and their geographic position
and location and origin, and that legacy is
the legacy of our Salafus Salihin, of our
predecessors in Islam, the pious predecessors in Islam,
the first of them are the Sahaba, the
companions of Rasulullah sallallahu alaihi wa ala alihi
wa sahbihi wa sallam.
So though Abu Bakr as-Siddiq radhiyallahu anhu
remained as the Khalifa of Rasulullah sallallahu alaihi
wa alaihi wa sallam for only two years
after he sallallahu alaihi wa sallam passed away,
his impact on Islam and the Muslims globally
and until the end of time is more
than the impact of anybody else.
After the passing away of Rasulullah sallallahu alaihi
wa sallam, Abu Bakr as-Siddiq radhiyallahu anhu
was unanimously accepted as the Khalifa, although
he faced many crises after becoming the Khalifa.
Imam al-Zahabi, he says, when the news
of the death of Rasulullah sallallahu alaihi wa
sallam spread, many groups of people among the
Arabs objected, they apostatized, they left Islam, they
objected to paying Zakat, and Abu Bakr as
-Siddiq radhiyallahu anhu decided to fight them, he
sent out Saraya, he sent out battalions to
go and collect Zakat from those people, and
he said if they don't give them, we
fight them, and he himself participated in that,
he himself left Madinah and he participated, obviously
at the risk of his life, in this
collection of Zakat.
Sayyidina Umar radhiyallahu anhu and others, they even
tried to argue with him, and they said
two things, they said, how will you fight
Muslims, these are Muslims.
Abu Bakr as-Siddiq radhiyallahu anhu said, Rasulullah
sallallahu alaihi wa sallam said, that the one
who separates the Salah from the Zakat has
left Islam.
He is not a Muslim anymore, and this
is in reference to the demand that the
people of Taif made, which Rasulullah sallallahu alaihi
wa sallam rejected, when they came to him
in Madinah, they said, we will accept Islam,
but we will not pay Zakat, we will
pray, we accept Islam, we accept you as
the Rasul of Allah, and we will pray,
but we will not give Zakat.
Rasulullah sallallahu alaihi wa sallam said, the one
who separates the Salah from the Zakat, has
left Islam, it's not acceptable.
The Sahaba at that, some of the Sahaba
at that time also tried to tell Rasulullah
sallallahu alaihi wa sallam, they tried to persuade
him and say, look, this is a big
tribe, Banu Saqif, accept them, let them come
into Islam, after that we can, you know,
they will come, gradually they will pay Zakat
and so on.
Rasulullah sallallahu alaihi wa sallam said, no, there
is no conditionality in accepting of Islam.
You accept Islam unconditionally or Allah does not
need you.
As simple as that.
And obviously this makes, obviously it makes eminent
sense because if somebody is speaking and choosing
what they will obey from the Rasulullah sallallahu
alaihi wa sallam and what they will not
obey, then this is not, this goes against
the very spirit of Islam because Islam is
Taslim.
Islam is to accept, Islam is to bow
in submission before Allah subhanahu wa ta'ala.
And you cannot say that you are submitting
when that submission is conditional.
Selective obedience is disobedience because when you are
selecting that you will obey this and you
will not obey that, then there is, where
is the obedience in that?
There is no obedience.
And so, Abu Bakr as-Siddiq r.a
said, by Allah, if they refuse to pay
even a rope of the camel, which is
due in Zakat, which they used to pay
at the time of Rasulullah sallallahu alaihi wa
sallam, I will fight them for withholding it.
Then they tried to tell him, you don't
leave Madinah, let the troops go, you stay
here because, you know, your safety is paramount.
He said, how can Abu Bakr stay in
safety in Madinah when the religion of Muhammad
sallallahu alaihi wa sallam is in danger.
So, just think about this, think about what
kind of people these were.
That's the reason I began by saying that
it is critically important, it is very important
for us to study the Seerah of Rasulullah
sallallahu alaihi wa sallam and the Seerah of
the Sahaba Ridwanullahi alaihi wa jamain because only
then can we understand the value of Islam.
Today for a lot of people Islam is
a convenience.
We do what we feel like doing, we
do what looks nice, we do what we
enjoy doing, we do what we can do
easily and conveniently and the moment it comes
to something which may be inconvenient, we push
it aside and we run behind the dunya,
whatever that dunya might be.
This is the principal difference and this is
the reason why we have the kinds of
problems that we have in our lives which
the Sahaba didn't have.
And that reason is because the Sahaba Ridwanullahi
alaihi wa jamain, the companions of Rasulullah sallallahu
alaihi wa sallam, they made the deen muqaddam,
they made the deen central, they made Islam
central to their lives and everything else in
their lives, they changed it, they modified it,
they made it compatible with Islam and if
it could not be made compatible, they left
it.
It is very simple.
Islam is not to be tampered with, Islam
is not to be tampered with, Islam is
not to be re-engineered.
The deen, this came from Allah and it
came, Allah sent us and told us, told
us to obey Him.
Atiullaha wa atiurrasula faqad fa'adha fa'udha
nazima.
The one who mayuti illaha wa rasulahu faqad
fa'adha fa'udha nazima.
Allah said atiullaha wa atiurrasula, obey Allah and
obey the Rasul and He said the one
who obeys Allah and His Rasul, only that
person is finally successful.
No compromise in that.
Allah did not say the one who obeys
Allah and the Rasul in any way that
he sees fit.
The one who obeys Allah and His Rasul
sometimes, the one who obeys Allah and His
Rasul only on Fridays or only inside the
Masjid, or only when he is in an
Islamic gathering, right, how many times do you
see this?
Our sisters, may Allah bless them, they go
all over the place, right, they go to
shopping malls and this and that and the
other and do, you know, whatever they do
in their lives, and no hijab, nothing, their
hair floating around in a halo around their
heads.
But when they come to an Islamic gathering,
when they come to the Masjid, then they
gracefully drape a dupatta partially over their head.
Why?
For what?
We don't have double standards in Islam.
We don't have one standard for Allah and
another standard for the people.
There are Muslims who come to pray only
in Ramadan.
We are coming close to Ramadan now.
Suddenly a Masjid will fill up.
Why?
The Masjid was there all the time.
You are a Muslim all the time.
What prevented you from coming to the Masjid?
So, when Ramadan comes, you come to the
Masjid.
Last day of Ramadan, 29th or 30th, after
that, first day of Shawwal, which is the
day of Eid, Masjid is empty.
I have said this many times.
I said if Masjid had a voice, and
of course they have a voice with Allah
SWT, what we call the day of Eid
ul-Fitr, the day of rejoicing for us,
the Masjid will call this a day of
mourning, a day of sadness, because it's empty.
Convenience.
The Sahaba did not do this.
For the Sahaba, it was the opposite.
They made their lives subject to Islam.
And that is why Allah SWT then gave
them the world.
If you read history, if you think about
this and read history, it's a completely unimaginable
thing, how a bunch of Arabs, who were
nomadic people, some of them were traders.
These were not people with a standing army.
These were not people with a tradition and
history of warfare.
These were not people who knew how to
run campaigns and to have legions in the
field with long supply chains and supply lines
and so on.
They were not people like the Romans who
marched 25 miles a day and then built
a fort at the end of each day.
These were not people with command structures, right?
These were people not even with one king.
And historically, for thousands of years, all the
way back to where the Arabs originated in
Yemen, they were not people like this.
The Romans were.
The Persians were.
The Egyptians were.
The Mesopotamians were.
The Parthians were.
The people of Babylon, they were.
These were, the Greeks were, you know, under
Alexander.
These were warring nations.
These were nations with standing armies and with,
you know, all that comes and goes with
all that, maintaining an army and training and
all kinds of things.
These were the people.
Yet, these Arabs, who came out of nowhere,
out of the desert, they conquered not just
anyone, they conquered the two superpowers of the
time, who had been in power for over
a thousand years each.
The Persian Empire, the Sassadians for even longer.
Massive empires, with huge armies, with history of
warfare, a history of victory in warfare, out
of the blue.
That blue was the glow of Islam.
When they entered Islam and they submitted themselves
to the will of Allah, then Allah subhanahu
wa ta'ala gave them the world.
And they became the superpower, not just of
that time, but they remained a superpower for
another thousand years.
And at various levels, they were not a
superpower all the time, but they were a
powerful people.
The Muslims were a powerful people from that
time, from the 7th century, all the way
to 1926.
And if you read that whole history, even
if you read the decline, it is directly
linked to what I mentioned before, which is,
when the Muslims inverted this equation, the equation
of Allah first, and they inverted that to
me first, I first.
When they worked and they lived their lives
on the equation, that whatever Allah commanded will
be obeyed, at any cost.
My life will be altered, my life will
be changed, my time will be altered, my
time will be changed, nothing will come in
the way of obeying Allah.
When this was inverted, to say that I
will obey Allah, but only when it suits
me, only when it is convenient for me,
only when it is painless for me, only
when it does not interfere with my schedules.
Think about that, today we have Muslims, people
who claim to be Muslims, people who have
Muslim names, who come from Muslim families, whose
parents are Muslims, who do not pray because
it is not convenient, the time is not
convenient.
Who do not fast in Ramadan, because I
go to the gym, it interferes with my
gym schedule.
Innalillahi wa innalaha raju.
What kind of Islam is this?
This is not the Islam which any of
the Sahaba would recognise, believe me.
This is not Islam at all in the
first place.
And this is what Abu Bakr as-Siddiq
established on day one.
So therefore, his qidmah, his service to Islam
is that after Rasulullah s.a.w. passed
away immediately, there was severe danger to Islam.
In the sense that people were leaving Islam,
and they were leaving not because they didn't
like the theology of Islam, they were leaving
because of money.
They said, we will not pay zakat.
You are paying zakat to Muhammad s.a
.w., he is dead, he has passed away,
so we will not give zakat.
Abu Bakr as-Siddiq r.a. said, no,
you are paying zakat to the institution that
Rasulullah s.a.w. left behind.
The institution of the state.
The institution of the community.
And therefore, that remains.
And you must pay.
Zakat is a personal fard on you as
an individual.
Irrespective of who is the leader of the
community, whether it is the Prophet or whether
it is his Khalifa.
And that is why Rasulullah, Abu Bakr as
-Siddiq r.a. was the only one with
the title Khalifatul Rasulullah, the Khalifa of Rasulullah
s.a.w. After him and Sayyidina Umar
ibn al-Khattab r.a. came to power,
that is when the title of Amirul Momineen
came to being and that remained until the
Khilafa itself was abolished.
So Sayyidina Umar ibn al-Khattab r.a.
again, he kind of, not objected, but he
put in his alternate view about fighting Muslims
and he said, how can you fight with
these people because these people are Muslims?
And Abu Bakr as-Siddiq r.a. said
that Rasulullah s.a.w. said, I have
been ordered by Allah to fight the people
till they say none has the right to
be worshipped but Allah.
And whoever said it, then he will save
his life and property from me except on
trespassing the law and his account will be
with Allah.
And Abu Bakr as-Siddiq r.a. reiterated
and he said, by Allah I will fight
those who differentiate between Salah and Zakat because
Zakat is a compulsory right to be taken
from the property according to Allah's orders.
Then Umar ibn al-Khattab r.a. said,
by Allah, it was nothing but Allah brought
relief to Abu Bakr r.a. toward the
decision to fight and I came to know
that this decision was right.
That decision was the reason why the Muslim
community did not disintegrate and that Islam remained
and remained strong.
Abu Bakr r.a. raised the banner of
war on all fronts.
The desert of the Hijaz never witnessed even
in the time of Rasulullah s.a.w.
such battles, grinding battles as those that occurred.
And Abu Bakr r.a. as I mentioned
to you, himself took part in them.
But the men that were trained by Muhammad
s.a.w. upon the recognition of the
truth and total submission to Allah s.w
.t. and complete sincerity in their deeds, they
fought for the sake of Islam and they
defeated this whole trend towards apostasy.
And Islam was saved from the brink of
disaster.
Another one of the greatest achievements of Abu
Bakr s.a.w. was the compilation of
the Quran al-Karim, putting it all together
in one form.
As we know, the Quran was revealed to
Rasulullah s.a.w. over a period of
23 years and the order of the compilation
is not in the order of revelation.
The order of revelation is different from the
order of compilation.
And the order of revelation, it was revealed
as it was needed.
But the compilation was something which Allah s
.w.t. commanded and guided.
And Jibreel s.a.w. taught Rasulullah s
.a.w. the order of compilation.
And in the last year of his life,
in the month of Ramadan, Jibreel s.a
.w. listened to the Quran in the voice
of Rasulullah s.a.w. twice, two khatmas.
Rasulullah s.a.w. used to recite the
entire Quran to Jibreel s.a.w. in
every Ramadan, but in the last Ramadan of
his life, he recited it two times.
So, this compilation, this order of the surahs,
starting from Suratul Fatiha, ending in Suratul Nas,
this was well known to the sahaba.
But the Quran had been written.
So, it was, the entire Quran was also
written down.
But it was in, and this was written
down during the life of Rasulullah s.a
.w. and people would write the Quran and
they would recite it back to him and
he would correct it.
And that is how it was compiled.
That is how they actually, on a side
note, that's how the hadiths, the teachings of
Rasulullah s.a.w. were also compiled in
his lifetime.
That people wrote them down and they recited
them back to him and they said, Ya
Rasulullah, you said such and such.
And he said, yes, I said such and
such.
Where this was not the case, he said,
no, not this.
This is how I said it.
And they corrected it.
And so, anyone who claims that the hadiths
were only written down a century or two
after Rasulullah s.a.w. passed away, he
is talking through his hat, he doesn't know
what he is saying.
They were written down in his lifetime and
he corrected and he confirmed that.
They were collected together in the different collections
that we have, which we know as Bukhari
and Muslim and Nasai and Abu Dawood and
Tirmidhi and so forth.
All of this was done later, but obviously,
if you say Imam Bukhari collected the hadith,
he could not have collected something that did
not exist.
So, when you say collected, it means that
automatically it existed.
How did it exist?
Because some Sahabi wrote it down and kept
it with him.
And through the body of knowledge which is
called Ilmur Rijal, we have the actual chain
of preservation and recording all the way back
to Rasulullah s.a.w. for every single
one of the hadiths, alhamdulillah.
So, the Quran was written down and people
knew the order, but it had not been
compiled in a book form.
Now, its memorization, again it was something which
happened from day one.
Rasulullah s.a.w. himself was the Hafidh
of the Quran and so were all the
great Sahaba around him.
Not every Sahabi was a Hafidh, but many
of them were.
Men and women, Sayyidina Aisha Siddique was a
Hafidh of the Quran and many of the
Azwajatul Mutahrat, Ummahatul Mumineen and so forth.
So, it was memorized and this memorization was
perfect and that's how to this day it
is checked from the Qari.
If there is a doubt about a particular
ayah which is the way it's written down,
you go to a Qari and say, please
recite this and when he recites, you correct
it.
So, alhamdulillah, the book was preserved in memory.
It was also preserved in writing, but these
were with different people and it was not
in the form of one book.
Now, over the years, from the time of
Nabi s.a.w., from the terrible, tragic
incident of Bir Ma'una and other times
in different battles and so on, a number
of the memorizers, a number of the qurra,
a number of the hufadh of the Quran,
they passed away, they were killed.
And therefore, Syedna Umar r.a. decided and
he thought that steps should be taken to
preserve the Quran intact in its original form
against any kind of risk.
And he said, he saw that this was,
it was not prudent to depend exclusively on
those who had memorized it because people die
and therefore, if they die, then the book
is lost.
Therefore, he urged Avvakaar of this, Siddiq r
.a. to have it written down in the
form of a book.
Avvakaar nabi s.a.w. was very very
particular about doing only what Nabi s.a
.w. did.
So, initially, he hesitated because he said Rasulullah
s.a.w. had not done it.
However, after some debate on the subject, he
agreed and he appointed Zaid bin Thabit r
.a. for this work.
And Zaid bin Thabit also was one of
the people, he eventually headed a group of
people who did this, compiled the Quran.
He also was head of the group of
people who used to compile the Ahadith of
Prophet Muhammad s.a.w. Now, he also
hesitated initially at the thought of undertaking this
enormous task, but then he started doing it
and of course, he was one of the
most competent and capable of the companions of
Rasulullah s.a.w. who had directly learned
the Quran from Rasulullah s.a.w. Therefore,
he was the best person and he compiled
and he had a group of helpers.
Now, after he compiled this into one book,
he submitted the precious collection of this book
to Sayyidina Avvakaar r.a. who kept it
in his possession until the end of his
life.
Now, during the Khilafah of Umar ibn al
-Khattab r.a, it was placed in the
custody of Hafsa bint Umar ibn al-Khattab,
his daughter and the wife of Rasulullah s
.a.w. Finally, in Sayyidina Uthman bin Affan
r.a's time, when different readers in different
parts of the world, because by now the
Khilafah had expanded and gone all the way
up to up to Sham, up to Syria,
Iraq, Iran, what is now Iran which is
Persia and so forth.
So, people were reciting in different dialects and
different forms.
So, Sayyidina Uthman bin Affan r.a, this
was his great contribution.
He had copies of this original Musaf made
and he had them distributed to different parts
of the Muslim world, of the empire as
the standard to be followed in reciting and
reading the Quran.
The modern edition what we read of the
Musaf is the Uthman copy which is the
copy that Uthman s.a.w. had and
this is considered the standard to which every
other copy of the Quran should confirm.
Sayyidina Thabit r.a said, by Allah if
Abu Bakr r.a had ordered me to
shift one of the mountains from its place,
it would not have been harder for me
than what he ordered me concerning the collection
of the Quran.
And he continued and he said that I
started locating Quranic material and collecting it from
parchment, from scapula which is, you know, flat
bone, from leaf stalks of dead palms and
from the memories of people.
Finally, I want to end with a quote
by none other than Ali bin Abi Talib
r.a who said, the one who has
the greatest reward among the people is Abu
Bakr because he was unique in compiling the
Quran al-Karim.
This is the quote of Ali bin Abi
Talib r.a. We ask Allah s.w
.t. to help us to appreciate the value
of the Quran al-Karim and to use
it in the way that Allah s.w
.t. wanted us to use it, which is
to read it, to memorize it, to live
by it.
The Quran al-Karim came to be lived
by and that is what we need to
remind ourselves and do.