Mirza Yawar Baig – Sahaba The Gold Standard Session 03
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Bismillah ar-Rahman ar-Rahim, alhamdulillahi rabbil alameen,
wa salatu wa salamu ala ashrafil anbiya wal
mursaleen, Muhammadur Rasulullah sallallahu alaihi wa ala alihi
wa sahbihi wa sallam, tasliman kathiran kathiran.
For my brothers and sisters, I remind myself
in you that Islam is not the name
of an ideology, or a philosophy, or a
theory, no matter how complex or interesting that
might be.
Islam is the name of a practice.
A practice which is based on the ideology
as revealed in the Quran al-Karim, and
as taught by Muhammadur Rasulullah sallallahu alaihi wa
ala alihi wa sallam.
But a practice, the focus and emphasis of
which is on doing, not merely on knowing.
When we meet Allah subhanahu wa ta'ala,
about which there is no doubt, we will
all meet Allah subhanahu wa ta'ala, we
will not be asked, what did you know,
or what do you know?
We will be asked, what did you do?
Knowledge in Islam is only as good as
its application.
And this is not only in Islam.
Knowledge anywhere is only as good as its
application.
You might know all about good health, but
what will help you is only if you
follow that knowledge.
And if you eat properly, eat sensibly, eat
the right things, stay away from the wrong
things, just knowing all of that will not
guarantee you good health.
Obviously knowing is important.
Because only when you know can you practice.
But if you know and you don't practice,
which is something that we usually don't do
in life, but in Islam we seem to
do it all the time.
We know a lot of stuff but we
don't practice it and therefore it does not
help us.
Knowledge not applied on the other hand, can
and will become a hujjah, a proof against
the one who acquired it, because he knew
but still he did not act on it.
Now this is not to discourage acquisition of
knowledge, but to emphasize its practice.
I often illustrate this concept with martial arts
or any form of physical fitness.
It is not knowing about judo and karate
or aikido and so on that will benefit
us if we don't practice that art.
We can become the world's greatest scholars on
that art but still be incapable of defending
ourselves if we are attacked.
If we don't go to the dojo and
practice the martial art and become good at
doing it.
Rasulullah did not come to teach us about
Islam.
He came to teach us how to do
Islam.
The Sahaba did not learn about Islam.
They learned to do Islam.
They learned to practice Islam.
And this is what gave them the barakah,
the beauty, the success in their lives.
So also Islam as I mentioned to you,
we can become great scholars of Islam but
if we don't practice it, it will not
benefit us in this world or the next.
To practice one needs a standard, a benchmark
or a criteria on which to measure one's
own performance.
How can you know if you are doing
well or badly if you have nothing to
measure yourself against.
If you don't have a standard, if you
don't have metrics, how do you measure yourself
to see if you are doing well or
if you are not doing well.
Every practice has a benchmark.
All quality systems are based on this philosophy.
Measuring against benchmarks.
I have been involved with GE, GE Six
Sigma quality practice since 1995.
And so I speak from experience.
There can be no quality without a benchmark
in any practice.
Allah SWT created a benchmark for mankind, for
all of humankind to measure themselves against by
sending his messenger Muhammad Rasulullah Sallallahu Alaihi Wasallam
who coached and trained a generation that are
the gold standard for all of mankind until
the Day of Judgment.
They are the Sahaba of Rasulullah Sallallahu Alaihi
Wasallam, a generation about whom he said in
the Hadith in Bukhari, Qala Rasulullah Sallallahu Alaihi
Wasallam, Khayru Ummati Qarni Thumma Al-Lazeena Yaloonahum,
Thumma Al-Lazeena Yaloonahum.
He said the best of the Ummah are
my generation.
After them, those who followed them and after
them, those who followed them.
And this is in Bukhari.
The Muhandisiyoon, the scholars of Hadith have interpreted
this to mean different things.
For example, some people said this refers to
it chronologically.
Others said it refers chronologically but, and not
only that, but it refers to people who
follow the way of Rasulullah Sallallahu Alaihi Wasallam,
who follow him in the Sunnah as closely
as possible.
It follows them, it refers to them.
So therefore, there is no chronological limitation on
this.
You can become a member or be counted
with the best of generations or the next
or the next, even though you may live
thousands of years after Rasulullah Sallallahu Alaihi Wasallam
passed away.
By Allah's will, we ask Allah Subhanahu Wa
Ta'ala to always keep us on the
beautiful path of Rasulullah Sallallahu Alaihi Wasallam.
Now, very important to remember, sometimes we get
this question to say, well, you know, Rasulullah
Sallallahu Alaihi Wasallam was a unique leader because
he had divine guidance and because he was
very special in that way and I can
never be like him.
Now, very important to understand this.
Rasulullah Sallallahu Alaihi Wasallam is always our leader.
Don't think that we can supplant him.
We cannot supplant him.
We cannot be in his place.
We are never in his place.
The problem happens when we imagine that we
are in the place of Rasulullah Sallallahu Alaihi
Wasallam.
We are never in his place.
We only follow his leadership.
The wisdom, when Allah Subhanahu Wa Ta'ala
said, Yatlu alaihi wa ayatihi wa yuzakkihim wa
yu'allimu bil kitab wal hikmah, the hikmah
that Allah Subhanahu Wa Ta'ala mentioned in
the Quran, refers to leadership.
It refers to the fact that Rasulullah Sallallahu
Alaihi Wasallam came to lead and he was
the leader, the wisdom of the leadership.
So, you don't say, then it was him
and today it's me.
Also, don't say that he had divine guidance
and I do not have divine guidance, so
I can never lead the way he used
to lead.
That is true in terms of content, but
in terms of leadership itself, we also have
divine guidance, which is the divine guidance that
Rasulullah Sallallahu Alaihi Wasallam taught us.
That is the importance of the Sunnah.
The truth is that it was him then
and it is him today.
There is no difference unless we decide to
leave him aside and do our own thing,
which is the pathway to misguidance.
We only follow and we must only follow.
The problem happens when we leave his leadership
and start doing our own thing.
That's when we fall into error.
That's why the Sunnah is so important.
It's not only about following it out of
love for Rasulullah Sallallahu Alaihi Wasallam, which is,
of course, very important and part of our
aqeedah and part of our creed, but because
that is the only way to success in
this world and the next.
The opposition, think about this, the opposition of
the Quraysh was theological.
The Quraysh opposed Rasulullah Sallallahu Alaihi Wasallam in
a theological context where they refused to give
up worship of their idols.
The opposition of the munafiqoon, the hypocrites in
Madinah was political.
It was not theological.
They accepted Islam publicly and they prayed behind
Rasulullah Sallallahu Alaihi Wasallam in a masjid.
But in secret they opposed him and they
plotted and they planned against him.
They didn't plot and plan to deny Allah
Subhanahu Wa Ta'ala and worship idols.
They plotted and planned against his leadership.
That is why Allah Subhanahu Wa Ta'ala
mentioned this hypocrisy.
And Allah said, wa idha laqul ladhina amanu
qalu amanna wa idha khalaw ila shayateenihim qalu
inna ma'akum innama nahnu mustahzioon.
Allah said, when they meet the believers, they
say, we believe, but when they are alone...
Allah said, ila shayateenihim, with their shaytans.
Imagine the severity of the word.
Allah said, ila shayateenihim, khalaw ila shayateenihim.
So Allah said, when they are alone with
their evil associates who Allah called shaytans, they
say, we are definitely with you and we
were only mocking.
So when people say, how can a human
being be with shaytan?
Allah mentioned it.
Allah called them, the humans who were the
friends, the munafiqeen together, Allah called them shaytans.
And then Allah Subhanahu Wa Ta'ala said,
allahu yastahzioo bihim, wa yamuddoohum fee tughyanihim ya'mahoon.
Allah said, Allah will throw their mockery back
at them, leaving them to continue wandering blindly
in their defiance.
In same surah al Baqarah, before this, Allah
Subhanahu Wa Ta'ala said, Allah Subhanahu Wa
Ta'ala said, wa min al nasi man
yaqulu amanna billah, wa bil yawmin aakhirin.
wa ma hum bi mu'mineen yukhadi'oon Allaha
wal ladheena amanoo wa ma yakhda'oona illa
anfusahum.
wa ma yash'uroon fee quloobihim maradun fa
zaadahumullahu marada.
wa lahum azabun alimum bima kanoo yakthiboon.
Allah Subhanahu Wa Ta'ala said, and there
are some who say, wa min al nasi,
among the people there are some who say,
we believe in Allah and the last day.
Now what does it tell you?
It means that these are the people who
say, Allah is our Rabb.
Qalu amanna billah, we believe in Allah, right?
Now imagine, in another place Allah Subhanahu Wa
Ta'ala said, about the believers who will
be promised Jannah at the time of their
death, Allah said, al ladheena qaloo Rabbuna Allahu
thumma istiqamat.
This istiqamat on Allah Subhanahu Wa Ta'ala
is my Rabb, this is the key, this
is the key to success.
Whereas if you simply say it, and you
turn, and your actions are different, our actions
are different, Allah is saying something else.
So Allah says, wa min al nasi wa
yaqulu amanna billahi wal yawmil aakhiri wa ma
'hum bimumineen.
Allah said, and there are some of them
who say, some of the people who say,
we believe in Allah and the last day,
but they are not believers.
Allah is saying, wa ma'hum bimumineen, they
are not from the mumineen.
Who is saying that?
Allah, who knows what's in their hearts.
And then Allah said, wa ma yakhda'oona
illa anfusahum wa ma yash'uroon.
Why do they do that?
Allah said, they try to, they seek to
deceive Allah and the believers.
Yet they only deceive themselves, but even this
they cannot see.
They cannot see the foolishness and the stupidity
of their own actions.
And why is that?
Allah said, fee quloobihim marad.
There is a sickness in their hearts.
And is Allah subhanahu wa ta'ala promising
to cure the sickness?
No.
Allah says, fee quloobihim maradun fa zaadahumullahu marada.
If there is a sickness in their hearts
and Allah only allows this sickness to increase,
they will suffer a painful punishment for their
lies.
Wa lahum for them, azaamun alimun, there is
a painful punishment.
Bimaa kaanoo yakhziboon, because they used to tell
lies.
I remind myself anew, the opposition of the
Quraish was theological.
And it was open, it was straight.
They said, we oppose you for these reasons.
The opposition of the munafiqoon was political.
And they did that clandestinely.
They accepted Islam publicly, as I mentioned before,
and they prayed behind the Prophet in the
masjid.
But in secret, they opposed him and they
plotted and planned against him.
They didn't plot and plan to deny Allah
and worship idols.
They were not plotting and planning to build
temples.
They plotted and planned against his leadership.
If he had declared himself to be a
priest, think about this.
If he had simply declared himself to be
a priest, without any temporal worldly goals or
interest, they would have supported him wholeheartedly perhaps.
They opposed him because he said that Islam
is not only for the masjid, but also
in every space, public and private and commercial
and business and military and government and family
and education and leisure and everything else.
There is no space or activity or state
of being or life that Islam has nothing
to say about.
This is what they opposed.
And take a breath here and see what
our own problems today are in this respect.
Why do people have a problem with the
sunnah?
Muslims don't have a problem with salah or
fasting or umrah or hajj.
We have Ramadan Muslims and we have Eid
Salah Muslims and we have Jummah Muslims and
we have umrah.
And umrah is a nice holiday to take
every year and it's the ideal honeymoon.
The problem is with backbiting and slander, with
dealing unjustly with inheritance and not sharing it
with our sisters, you know, eating up the
sister's inheritance.
Our problems are with being truthful in transactions,
with dealing in interest-based transactions, which we
know to be haram and Allah declared war
yet we deal with them, with eating non
-zabiha.
Our problems are with eating non-zabiha and
knowing that it is maitha, an animal that
has not been hand-slaughtered, with the name
of Allah subhanahu wa ta'ala, is a
dead animal and eating it is just like
eating pork but we happily eat it.
We say Bismillah and eat.
Can you say Bismillah and eat pork?
Ask this question, right?
Can you say Bismillah and eat pork?
Does it make it halal?
So how does it make something which is
maitha halal?
And then we have a problem with smoking
and drugs and gambling, both with doing these
things or and or facilitating them for others,
right?
By selling them and making money from that
I can add to this list but let
me leave you to add to this list.
This is our problem and this is what
we must change if we want to succeed
in this life and the next.
Now it is very interesting to note
that Rasulullah s.a.w. had two different
kinds of challenges.
He had two different kinds of challenges.
The challenge in Makkah was to get the
disbeliever to believe.
While the challenge in Madinah was to get
the believer to believe completely and practice that
belief in all aspects of his life.
Now interestingly the punishment for the munafiqun is
far more severe than that on the mushrikeen
of Makkah.
Allah s.w.t. revealed the ayat of
Surah At-Tawbah.
Allah s.w.t. revealed the ayat of
Surah At-Tawbah.
Allah said it does not matter whether you
O Muhammad s.a.w. make istighfar, make
dua for them to be forgiven or not.
Even if you pray for their forgiveness 70
times Allah will never forgive them.
That is because they have denied and lost
faith and they have opposed Allah and his
messenger s.a.w. And Allah does not
guide the rebellious people.
It is very important to understand this that
the importance of the Sunnah.
Allah s.w.t. is not saying I
will not forgive the mushrikeen, the one who
is joining partners with Allah or the kafir,
the one who has denied Allah s.w
.t. I will not forgive him even if
you ask forgiveness for 70 times.
He is saying he will do that to
the one who accepted Islam apparently but inside
his heart he is opposed to Islam and
he is plotting and planning to harm the
Sunnah and to harm Rasul s.a.w.
and to go against the Deen.
Allah s.w.t. said for that one
is the worst of punishment.
Allah s.w.t. said they will be
put in the darqil asfal, they will be
put in the deepest hole in Jahannam.
There are many ayat I don't want to
go into the list of the ayat here
but I am saying this very clearly.
Now as far as the truthful ones are
concerned, the sahaba, those who were the believers
who believed Rasul s.a.w. who believed
in him, who believed him and who followed
him in excellence for their lives.
They were with him with Iman and they
died on Iman.
These are the sahaba of Rasul s.a
.w. About them Allah s.w.t. gave
the greatest good news.
Allah s.w.t. said Arabic Allah
s.w.t. is the first to lead
the way from the muhajireen and the ansar,
those who followed them and those who followed
them in goodness.
Allah is well pleased with them and they
are well pleased with him jalla jalaluhu and
he has made ready for them gardens underneath
which rivers flow wherein they will stay and
abide forever.
That is supreme triumph.
Allah s.w.t. said that is the
greatest triumph, that is supreme triumph.
Now therefore we have to understand, see this
beautiful ayat, Allah s.w.t. mentioned of
course Arabic Not only all muhajireen and ansar,
Allah is specially praising the people who were
the earliest to accept Islam among the muhajireen
and ansar.
And of course all of them are to
be praised and Allah is pleased with them.
So Allah said, Allah is pleased with them
and they are pleased with Allah s.w
.t. And this is Allah s.w.t.'s
way of honoring them by saying that they
are pleased with Allah, of course they are
pleased with Allah.
The beautiful thing in this ayat is that
Allah s.w.t. left the door open
for all those who want to follow the
sahaba in goodness, in excellence until the last
day.
Allah said, Arabic And those who followed them
in goodness.
So this refers to the tabi'in and
insha'Allah and Allah knows the meaning of
his kalam best.
I am not interpreting on behalf of Allah
but I am saying here Allah s.w
.t. has left the door open to all
those who follow Rasulullah s.a.w. and
the sahaba in goodness until the last day.
Now this includes insha'Allah us and it
meaning that the opportunity to include ourselves among
those people is open to all of us
and I remind myself and you, let us
not lose that opportunity, let us make sure
that we follow the sunnah in excellence so
that when we meet Allah s.w.t.
we will meet him in a state where
he is pleased with us.
Now Abdullah ibn Masood r.a. described the
sahaba and he said, By Allah they were
the best of the ummah, they were the
best of this ummah and they had the
most pious heart, the most taqwa and they
had the deepest knowledge, deepest knowledge and they
were the least superficial.
He said they were the least superficial meaning
they didn't make takalluf, they didn't pretend to
do this and that, they were sincere people
and they were open.
Now this is very important here to understand
that he did not say they had the
most knowledge, he said they had the deepest
knowledge.
Now this is because they learnt directly from
Rasulallah s.a.w. himself.
For example, so even though you might say
that the sahaba, many of the sahaba did
not know as many hadith, practically nobody as
Imam Bukhari or Imam Muslim, they lived those
hadith, what they knew they had heard directly
from Rasulallah s.a.w., they had seen
him speaking, they had seen him practice that
and they lived those hadith and they heard
Rasulallah s.a.w. saying what he said
and they knew why he said what he
said.
They were there when the Quran was revealed
and they saw the revelation being received.
They saw Jibril s.a.w. and they
heard his voice when he came in the
form of a man in the famous hadith
Jibril.
Now it's very important for us to understand
and that's what sets them apart and makes
them a unique generation which no other generation
can aspire to that position with regard to
Allah.
We can all aspire and we should aspire
to be like them but we will never
be the sahaba of Rasulallah s.a.w.
I want to mention the most important quality
of the sahaba which we would do well
to inculcate in our lives which is obedience
to Allah s.w.t and Rasulallah s
.a.w. The sahaba obeyed Rasulallah s.a
.w. not unthinkingly but unquestioningly without argument because
they knew who he was and they trusted
him implicitly and completely even if he said
something that they did not like or understand
at the time.
Surah Hudaybiyah is the classic example of that
and we will look at that in detail
inshallah.
But it's a classic example of that where
the sahaba obeyed Rasulallah s.a.w. not
because they necessarily liked what he told them
to do or they agreed with it but
despite that even though they may not have
liked it and in some cases we know
they did not like it.
And despite the fact that they were not
in agreement with the path that he was
showing them and telling them to do what
he was doing still they followed it in
excellence completely without any problem.
And that to me I've said this many
times that in my view and my study
of the surah, Surah Hudaybiyah is the qualifying
exam.
It is the graduation exam of the sahaba
and the qualifying thing what qualified them was
disobedience.
Allah s.w.t was checking to see
will you obey him when you don't like
what he is saying.
Will you obey him when you don't understand
why he is saying what he is saying.
Because he is getting Wahi and you are
not getting Wahi.
Will you still follow him?
And if you follow him then you are
successful and Allah s.w.t even though
the treaty was for 10 years Allah gave
them Makkah in 2 years.
They were trying to make Umrah, Allah gave
them the city itself.
Now truly thinking about this, truly we create
our own difficulties and blessings by our attitudes
which define our behavior.
This is a world of cause and effect
brothers and sisters.
Obedience produces one effect, disobedience produces its opposite.
Our actions are of this life and this
world but their results come from Al-Khaim.
And the results are rooted in the laws
that were created by the creator of all
laws Allah s.w.t. To give you
an example, like the law of gravity, we
are free to ignore the law but will
not be free of the consequences of our
actions even if that appears to be temporarily
the case.
Like a person for example who jumps from
a plane at 20,000 feet and is
in free fall, he can have a lot
of fun coming down and feel himself to
be on top of the world but if
he doesn't pull the ripcord of his parachute
in time he will have a very grave
experience meaning that he will dig his own
grave with his impact.
Now his refusal to accept the existence of
gravity will not free him from the effect
of gravitational acceleration because as the law states
gravitational acceleration has an approximate value of 9
.81 meters per second square which means that
ignoring the effect of air resistance, the speed
of an object falling freely near the earth's
surface will increase by about 9.81 meters
that is 32.2 feet per second per
second and that's the acceleration and then you
have the impact and the effect will be
what it will be.
Now ignoring reality does not change reality.
Think about this, ignoring reality does not change
reality but takes away the ability to prepare
for it.
The best example of this is the circumstances
of the revelation of the last two ayat
of Suratul Baqarah in a hadith narrated by
Abu Huraira r.a and Ibn Abbas r
.a from Bukhari and quoted in Tafsir Ibn
Kathir when Allah subhanahu wa ta'ala revealed,
Allah subhanahu wa ta'ala said لِلَّهِ مَا
فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِن تُبْدُو مَا
فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَسِبْكُمْ بِهِ اللَّهِ فَيَغْفِرُ
لِمَن يَشَاءُ وَيُعَذِمُ وَيَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ
قَدِيرٍ Allah subhanahu wa ta'ala revealed which
means to Allah jalla shanuhu amanawaluhu belongs all
that is in the heavens and all that
is on the earth and whether you disclose
what is in your own selves whether you
say what's in your hearts or conceal it
Allah subhanahu wa ta'ala will call you
to account for it then he forgives whom
he wills and he punishes whom he wills
and Allah subhanahu wa ta'ala is able
to do all things the narrator of the
hadith states that when this ayat was revealed
it was so difficult for the sahaba that
they went to Rasulallah sallallahu alaihi wa sallam
in a group and they fell to their
knees before him in a sign of the
weight of the revelation that they felt and
said to him Ya Rasulallah sallallahu alaihi wa
sallam Allah subhanahu wa ta'ala ordered us
to pray and we pray Allah ordered us
to give zakat and we give zakat now
Allah subhanahu wa ta'ala is saying that
he may hold us accountable for our thoughts
and feelings Ya Rasulallah sallallahu alaihi wa sallam
we have control over our speech and our
actions but we do not have control over
our thoughts and feelings if Allah subhanahu wa
ta'ala holds us accountable for them we
will be destroyed now just before I tell
you what happened just think about this that
doesn't this excuse or doesn't this marudah doesn't
this application doesn't this request seem reasonable to
you think about that right there is a
plea doesn't it seem reasonable to you yet
how did Rasulallah sallallahu alaihi wa sallam react
the narrator of the hadith say that the
blessed face of Rasulallah sallallahu alaihi wa sallam
became red with anger he said to them
are you going to be like people of
the past who when revelation came to them
meaning revelation which came which they didn't like
it which they didn't like they would say
we hear but we will not obey instead
he said say we hear and we obey
we seek Ya Rabb your forgiveness and to
you is the return of all of us
the reaction of the sahaba to the order
of Rasulallah sallallahu alaihi wa sallam is a
unique hallmark of this group of people which
sets them apart as the best generation they
didn't make excuses they didn't justify they didn't
say oh no no no you see Rasulallah
we didn't really mean that they didn't do
any of that they obeyed Rasulallah sallallahu alaihi
wa sallam without argument they repeated after him
today we like to think of our major
crisis as being a lack of leadership I
submit to you that be that as it
may in my opinion our major crisis is
a lack of followership we have become a
nation of headstrong people who don't want to
accept anyone's opinion or leadership this is the
main cause of all the divisions between us
and its resultant evil the sahaba obeyed Rasulallah
sallallahu alaihi wa sallam and repeated after him
now see the wages of obedience Allah subhanahu
wa ta'ala liked the word of the
sahaba so much that he took the words
of the sahaba of Rasulallah sallallahu alaihi wa
sallam and his sahaba and returned them as
his kalam as the kalam of Allah to
be recited in salah until the last day
until the day of judgment Allah subhanahu wa
ta'ala could have used any words he
pleased but instead he honored his messenger sallallahu
alaihi wa sallam and the sahaba in the
greatest way by using their words in his
book as a mark of his approval for
their attitude of obedience remember between this and
when these ayats came back is a period
of 12 months for 12 months nothing happened
so as soon as the sahaba said this
don't imagine that immediately the ayats were revealed
they were not for 12 months the sahaba
lived under this ayat to say Allah can
punish you even for your thoughts and actions
but they fulfilled that and then Allah subhanahu
wa ta'ala revealed Jibreel a.s. descended
with the last two ayat of suratul baqarah
which are the ayat of the greatest significance
and blessing where Allah subhanahu wa ta'ala
revealed Allah subhanahu wa ta'ala revealed Arabic
Allah said the messenger Muhammad sallallahu alaihi wa
sallam believes in what has been sent down
to him from his Rabb and so do
the believers each one believes in Allah, his
angels, his books, his messengers and they say
we make no distinction between one another of
his messengers and they say we hear and
we obey we seek your forgiveness our Rabb
and to you is the return of all
then Allah subhanahu wa ta'ala comforted the
sahaba and taught them how to make dua
now what do you say about the acceptance
of a dua taught by Allah himself to
whom the dua is being made Allah said
Arabic Allah
said Allah does not burden a person beyond
his scope he gets reward for the person
gets reward for that good which he has
earned and he is punished for that evil
which he has earned our Rabb do not
punish us if we forget or fall into
error our Rabb do not lay on us
a burden like that which you laid on
those before us our Rabb do not put
on us a burden that is greater than
we have the strength to bear pardon us
and grant us forgiveness we have have mercy
on us you are our maula you are
our patron our supporter and our protector and
give us victory over our enemies over the
disbelieving people now our lesson complete unquestioning obedience
to Allah subhanahu wa ta'ala and his
messenger unquestioning not unthinking unquestioning we obey because
we understand we don't ask a question because
we already have the answer not without understanding
we obey because we know not because we
are unaware we obey because Allah ordered us
and we know Allah and we love him
above everyone and anyone and anything else and
we try never to do anything that is
likely to displease him jalla jalaluhu we obey
because we know that he knows what is
best and wants us wants for us what
is best this is the essence of taqwa
I remind myself and you let us do
what the sahaba did because their way is
a guaranteed way of success