Omar Suleiman – The Firsts – Tamim Al-Dari – Ra The Palestinian Sahabi That Met Dajjal
AI: Summary ©
The transcript describes a woman who missed a night and talked about her partner's actions, including a woman who talked about her partner's actions and felt embarrassed by the Prophet's words. They also mention a woman who missed a night and talked about her partner's actions. The transcript describes a woman who missed a night and talked about her partner's actions, including a woman who lost the sunless days of the time of Sayyiduna and the loss of the shrouds of the time of Sayyiduna.
AI: Summary ©
As-Salaamu Alaikum
Warahmatullahi Wabarakatuhu.
I want to welcome
you
all to the episode 150 of the series
The First.
Alhamdulillah warahmatullahi wabarakatuhu.
It's been years and we get to this
point now where we've been blessed to cover
a multitude of companions of the Prophet ﷺ
and to see the Prophet ﷺ through multiple
perspectives in the process.
And we ask Allah ﷻ to gather us
with all of the companions of the Prophet
ﷺ, with his family and with him ﷺ,
Allahumma ameen.
And inshaAllah tonight we'll mark the end of
this season of The First.
So we will be putting it on pause
until Ramadan, inshaAllah ta'ala, and we will
resume The First after Ramadan.
I will be taking a break from The
First, inshaAllah ta'ala, and there will be
another series that will begin, bi-idhnillahi ta
'ala, in a couple of weeks that is
tied to this one, inshaAllah ta'ala, that
bi-idhnillah will pivot but not entirely from
the concept of The First.
And so we ask Allah ﷻ for tawfeeq
in all of that, Allahumma ameen.
And you can guess what the series is.
So whenever you see the trailer, you'll go,
oh okay, that's what he meant, inshaAllah ta
'ala.
You see an announcement, you'll say that's what
he meant.
We've been talking about these different companions that
came to know the Prophet ﷺ from different
parts of the world, their migration to the
Prophet ﷺ, especially as it relates to now
Amul Wufud, the year of the delegation.
And we talked about that special companion, a
group of companions in fact, from Al-Yaman,
and we talked about Jarir ibn Abdillah ﷺ.
And tonight, it's befitting that episode 150, we
talk about the Palestinian companion, the Palestinian Sahabi,
and I'm going to explain exactly what I
mean by that because I already know that
some people are going to say, don't say
Palestinian about a companion, you know, Palestine was
later on and things of that sort.
But I actually start with that description of
the Sahabi because Imam al-Zahabi ﷺ writes
the most monumental collection of biographies about the
companions of the Prophet ﷺ.
And he wrote his book, Sir al-Alam
an-Nubula, in the 1300s, refers to the
companion this way.
His name, Sahibu Rasulillahi ﷺ Abu Ruqayya Tamim
ibn Aus ibn Kharijah ibn Saudi ibn Jadhimah
al-Lakhmi al-Falastini.
So this is actually his title in Sir
al-Alam an-Nubula.
Tamim al-Dari Abu Ruqayya ﷺ and Imam
al-Zahabi refers to him as al-Falastini,
the Palestinian companion, therefore it goes even back
to the 1300s where you find our scholars
referring to him in such a way.
And it's notable to see that recognition or
to see a man that's distinguished by coming
to the Prophet ﷺ from the land of
Palestine.
One of the things that's absolutely incredible about
the riwayat, the narrations where the Prophet ﷺ
is praising the people of Ash-Sham or
praising the Muslims of Ash-Sham specifically or
praising the Muslims of Yemen or praising the
Muslims around Masjid al-Aqsa is that none
of those people, as far as the groups
were concerned, had become Muslim yet.
So the Prophet ﷺ was making a future
projection about those people as they embraced Islam.
Okay, because those areas had not yet entered
into Islam, however we find these ambassadors that
are coming from that area that will be
the initial carriers of Islam to those areas.
And Tamim ibn Aus al-Dari ﷺ, literally
by the way, al-Tamimi, when you see
that name in Palestine, it is from his
descendants.
So he has a large number of descendants
in Palestine, may Allah ﷻ free it in
its entirety, Allahumma ameen.
And that is an ascription to the companion
of the Prophet ﷺ, Tamim al-Dari ﷺ.
Now, what is sort of his story and
how does he come into the life of
the Prophet ﷺ and how does he rise
in the ranks of the Messenger of Allah
ﷺ?
Tamim was a Palestinian Christian, a Palestinian Christian.
And he lived under, obviously being in Ash
-Sham, under the Roman Empire.
And so he practiced, it appears to be,
he practiced the Christianity that was in alignment
with what the Roman Empire was allowing.
And obviously, you know, the Roman Empire was
trying to standardize Nicene Creed and so Western
Christianity at that time is being standardized throughout
its territories and he lives in that reality.
Now he himself was not necessarily, he wasn't
a priest, he wasn't looked at as one
of the preachers from Ahlul Kitab.
His actual profession was that he was a
well-traveled merchant.
So he was someone that used to lead
caravans in different parts of the world and
he interacted with, in the process of being
someone who would buy and sell, he interacted
with some of the Arabs that were coming
from the area of the Prophet ﷺ, from
Mecca in particular, in the summer travel where
they would come with their caravans and they
would trade with the people of Ash-Sham.
So he himself, being an Arab Christian that
lives under the control of the Roman Empire,
is interacting with them and he's getting the
news of what's happening in Mecca and Medina
through them, right?
So his curiosity is being sparked through those
ambassadors, through those merchants that he's dealing with
in the process of being a merchant himself.
And in that, he's also a highly literate
and well-read man and someone who's known
to be scholarly, a truth seeker.
He's someone who's looking for the truth, he's
someone who takes great interest in his religion.
So he's a practicing Christian and someone who
knows the scripture, he knows the Torah, he
knows the Injil as it exists in its
current forms, and before he really gets a
deeper understanding of what the Prophet ﷺ represents,
his assumption is that this is just another
paganistic type of religion that's arising out of
all of the idol worship that's happening in
the region at the time.
But he's starting to piece together through the
descriptions of the people that this is a
man ﷺ who's a descendant of Ibrahim ﷺ,
that this is a man who is a
descendant of Ismail ﷺ, that he's calling to
Tawheed, that he's calling to monotheism, that he's
affirming Isa ﷺ, that he's affirming the position
of Jesus ﷺ, which is very different than,
for example, the well-known Jewish tribes that
had settled in Medina, that were not affirming
Christ.
So this is very interesting.
So you have a Prophet following in the
lineage of Ibrahim ﷺ, who affirms Christ, right?
I mean, just like the surprise of Najashi
ﷺ in Abyssinia, who affirms Christ, and he
affirms the Prophets of the Book, and he
affirms the Torah and the Injil, sounds very
interesting.
And so he's piecing together who the Prophet
ﷺ is, and what he's calling to, and
in that process, his desire to learn the
truth is growing, and he's studying deeper into
what Islam actually is.
Now subhanAllah, you'll find the ayah, and it's
important to mention here, so you can categorize
him a bit, in Surah Ar-Ra'd, where
Allah ﷻ says, وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابُ, وَمَنْ
عِنْدَهُ عِلْمُ الْكِتَابُ, which is verse 45, in
Surah Ar-Ra'd, where Allah ﷻ says, and
those who have the knowledge of the Book.
Qatada ﷺ says, this is referring to Salman
al-Farisi, رضي الله تعالى عنه, the well
-known truth seeker, obviously, who left his religion
of al-Majusiya, right, Zoroastrianism, to go through
Christianity and eventually arrive at the Prophet ﷺ,
so he said it's referring to Salman al
-Farisi and Abdullah ibn Salam, رضي الله تعالى
عنه, who was the chief rabbi of Medina.
Talk about giving up your post and your
prestige for the truth, right, and this is,
there's a common thread here, it's not just
recognizing the truth, it's willing to endure the
consequences of recognition of that truth, like Salman,
رضي الله تعالى عنه, who left the comfort
of his home in Persia, went through all
of that, went through torture, slavery, to arrive
at the Prophet ﷺ.
Abdullah ibn Salam, رضي الله عنه, left the
most prestigious position that he could have had
from a theological perspective in Medina, to embrace
the Prophet ﷺ as soon as he entered
into Medina, so he said, it is Salman
al-Farisi, وابن سلام وتميم الداري رضي الله
تعالى عنه.
So he puts Tamim al-Dari, رضي الله
تعالى عنه, in the category of the likes
of Salman al-Farisi, رضي الله تعالى عنه,
and Abdullah ibn Salam, رضي الله تعالى عنه,
both as a way of speaking to his
desire for the truth that led him to
come to the Prophet ﷺ from the people
of the book, and his deep scholarship of
al-Kitab, his deep scholarship of the book
itself.
So as he's piecing together who the Prophet
ﷺ is, and what he's claiming, Tamim al
-Dari, رضي الله تعالى عنه, goes to some
of the scholars of the book in his
region of Palestine.
So he goes to some of the rabbis,
and he goes to a particular rabbi who
is deeply thorough in the Torah, and Tamim
رضي الله تعالى عنه is deeply thorough in
the Torah, and he asks him about our
situation.
Where are we right now in the history
and the unfolding of the Anbiya?
And should I be a Jew, should I
be a Christian, where should I be exerting
myself?
And this rabbi indicates to him that there
is a Prophet that is to come, and
this is the Prophet that brings everything together,
and it makes sense that he would be
arriving in that area.
Right?
That basically the signs do point to indeed
a Prophet that is arising from Mecca, from
the children of Ibrahim ﷺ, and he blames
himself, he says, we denied Isa ﷺ, and
this is a Prophet who affirms Isa ﷺ,
who affirms Christ, who affirms all of the
Prophets, affirms the Torah and the Injil, and
who calls to the way of Ibrahim ﷺ.
So he gets that indication from there, and
he goes to a priest, someone who's scholarly
in Christianity, he has a conversation with him,
and this priest basically admits to him that
we have lost our connection to Christ.
We are not practicing the religion of Christ
the way that Christ Jesus ﷺ used to
practice his own religion, and indeed it is
time for a Prophet that would come and
that would bring this all together, basically put
this puzzle back together, as the people of
the book are now scattered, and they are
feeling the fracturing along political lines, along theological
lines, with the Roman Empire now outlawing different
forms of Christianity, the Persians practicing Christianity differently,
and so on and so forth.
So both the Rabbi and the priest indicate
to him that there is something along these
lines, that there is a Prophet that is
due to put this all back together, right,
so it's lining up to what he's hearing
about, the people of Mecca.
Then he says, and there are some people
from my village, and he's around the area
of Al-Khalil, Hebron, may Allah ﷻ liberate
it, Allahumma ameen, so subhanAllah we're literally in
the backyard of Ibrahim ﷺ.
He said there were some people, and they
would go, and they would go to some
of the abandoned valleys, and they would pray
to the jinn, they would encounter the jinn,
and they would pray to the jinn, like
to these spirits, right, so invoking ancestral spirits,
going to speak to the jinn, and he
said I was with them one day, and
a jinn arose, and he said stop seeking
refuge in us, he was a righteous jinn
who had embraced Islam, and he said stop
seeking refuge in us, instead seek refuge in
Allah ﷻ, and verily your Lord has sent
a message and a messenger that has completely
changed the akhbar, has changed the news of
the heavens and the earth.
So everything is aligning for him in his
own home about this coming of a Prophet
ﷺ.
So he makes his way in the year
of al-Wufud, he makes his way to
the Prophet ﷺ, and he arrives in al
-Madinah al-Munawwarah with ten men, amongst them
is his brother, also a great companion, Abu
Hind al-Dari ﷺ, Abu Hind al-Dari
ﷺ, and this is where this famous encounter
plays out, because on his way to arriving
at the Prophet ﷺ, he undergoes one of
the, you know, most spectacular experiences that a
person can undergo.
When he comes to the Prophet ﷺ and
he tells the Prophet ﷺ what happened to
him along the way, and so I take
it from there, take it from there, because
this is the most famous hadith of Tamim
al-Dari ﷺ, it is in Sahih Muslim,
from Fatima bint Qais ﷺ.
She says, سَمِعْتُ مُنَادِيَ that I heard the
caller of the Prophet ﷺ يُنَادِي أَنَّ الصَّلَاةَ
جَامِعَةَ come to the prayer, come to the
prayer, outside of the time of prayer, that
there is a caller that tells everyone to
come to the masjid now.
And so we came, and the Prophet ﷺ
prayed with them, and then the Prophet ﷺ
جَلَسَ عَلَى الْمِنْبَرِ وَهُوَ يَضْحَكُ The Prophet ﷺ
sat on the minbar, and he was laughing,
now the laughter of the Prophet ﷺ was
what?
A really big smile.
A smile that was bigger than his typical
smile.
It wasn't with any noise ﷺ, but he
looked happy ﷺ.
And he sat on the minbar ﷺ, and
he said, لِيَزَّمَ كُلُّ إِنسَانٍ مُصَلَّاةً Let everyone
sit in the place that they prayed.
No one get up from your place of
prayer.
So subhanAllah last week, Jareed walks in from
Yemen, and everyone sit in your place, and
the Prophet ﷺ talked about who this man
was that was going to walk into the
masjid, and the Prophet ﷺ described him before
he even entered in such a beautiful way.
This time, the Prophet ﷺ says, I want
to tell you about what this man who
just came, and Allah ﷻ is sending to
the Prophet ﷺ people from around the world,
this man who just came, encountered.
So he said, هَلْ تَدْرُونَ لِمَا جَمَعْتُكُم Do
you know why I have gathered you?
And we said, Allah and His Messenger know
best.
And he said, إِنِّي مَا جَمَعْتُكُم لِرَهْبَةٍ وَلَا
رَغْبَةٍ So, I did not gather you because
of any type of fear or any type
of particular news, like this wasn't some sort
of incident, right, it's not like war has
been declared or I have something to share
with you in that regard.
He said, but I gathered you because this
man, Tamim al-Dari, كان رجل نصراني That
this man, Tamim al-Dari, is a Christian
man, فَجَاءَ فَبَايَعَ وَأَسْلَمَ He came and he
took his pledge and he became Muslim.
But he said, وَحَدَّثَنِي حَدِيثًا وَافَقَ الَّذِي حَدَّثْكُمْ
عَنِ الدَّجَّابِ He shared with me some words
or he shared with me a story that
coincides with or corroborates what I have told
you about a Dajjal.
So this Christian man has come from afar
and he shared with me what it is
that happened to him that confirms or agrees
with, because the Prophet ﷺ saying it is
enough, but the Prophet ﷺ is saying this,
look, so that your iman can be strengthened,
that agrees with what the Prophet ﷺ had
spoken to them about a Dajjal.
So what is the story?
Tamim radiyallahu ta'ala anhu mentions, أَنَّهُ رَكِبَ
فِي سَفِينَةٍ بَحْرِيَّةٍ مَعَ ثَلَاثِينَ رَجْرًا مِنْ لَخْمٍ
وَجُذَامٍ He said that I was riding on
a boat and he was a traveler and
he was familiar with the seas.
He said I was on a boat in
the seas with 30 men from my tribe,
فَلَعِبَ بِهِمْ الْمَوْجِ شَهْرًا فِي الْبَحْرِ And the
waves played with them, I mean moved them
around for a month in the seas.
So basically they encountered stormy weather and in
the process of that, subhanAllah, they ended up
getting completely lost.
Now by the way, side note, one of
the interesting things of the sharh of this
hadith is that if you start to identify
like people that were trying to escape from
the Prophet ﷺ or people that were trying
to come to the Prophet ﷺ in this
time, there's a lot of stormy weather that
happens around that area.
Like go back to the story of Ikramah
رضي الله تعالى عنه, the boat plays around
with them and the caller says like we're
gonna drown and then he calls out to
Allah سبحانه وتعالى.
So there is something happening.
Some of the scholars of hadith say that
there's something happening, subhanAllah, as the Prophet ﷺ
now is absorbing, like Allah عز و جل
is directing all of the ships towards him
ﷺ كأنه as he is directing their hearts
towards him ﷺ.
So Tamim رضي الله تعالى عنه says, so
30 of us, we literally were in this,
in the seas and the waves played around
with us and crashed against us and we
ended up on this small strip, this tiny
island that none of us actually recognized after
a month of being lost at sea.
And he said that it was حين مغرب
الشمس, it was at the time of sunset
that day that we arrived at this land,
so we came out of our safina, we
came out of our boat and he mentions
here فَلَقِيَتْهُمْ دَابَةٌ أَهْلَبُوا كَثِيرَةُ الشَّعْرِ That they
were encountered by a beast that was extremely
hairy that they had never seen anything like
before.
And they said وَيْلَكِ مَا أَنْتِي They said
to the beast, woe to you, what are
you?
And so the beast responds and says أَنَا
جَسَّاسَةٌ إِنطَلِقُوا إِلَى هَذَا الرَّجْرِ فِي هَذَا الْدَيْرِ
فَإِنَّهُ إِلَى خَبَرِكُمْ بِالْأَشْوَاقِ He says that the
beast said to us, I am Al-Jassasa,
actually introduced itself as Al-Jassasa, which is
why this is called حديث Al-Jassasa, a
beast, and it is a very particular beast
that is extremely unique in how it looks.
And it said, follow me and go to
this land or go to this area, and
there was a دير which is like a
monastery, a temple, and there is a man
that is waiting for you there and he
is eager to hear your news.
Now Tamim says that when the beast said
that, that we immediately fled from the beast
because we thought it might be a شيطان,
we thought it might be some sort of
a devil or something like that.
I mean, it was an incredibly unpleasant and
scary sight.
قَالَ حَتَّى دَخَلْنَا الْدَيْرِ He said until we
entered into that monastery.
فَإِذَا فِيهِ أَعْظَمُ إِنسَانٍ رَأِيْنَاهُ قَتْ خَلْقًا وَأَشَدُهُ
وَثَاقًا مَجْمُوعَةٌ يَدَاهُ إِلَىٰ عُنُقِهِ He said that
once we entered into it, we saw in
it a man that was the largest human
being that we had seen before, and he
mentions that he had his hands tied to
his neck or chained to his neck, and
he had iron rings or iron holds around
his legs, so he was chained up.
And this is now where this conversation takes
a turn, right?
So he's shackled at the legs, shackled from
the hands to the neck, and we said
to him, woe to you, who are you?
And instead he responds and says, you tell
me who you are first.
So Tamim says that we introduced ourselves, that
we are 30 people from Lacham, from Judam,
from these tribes in Palestine, and we were
at sea, and we had been lost at
sea because of the stormy weather for 30
days, for a month, and we ended up
in this place, and then as we came
down from this place, we found this Jassa,
so we found this beast, and the beast
directed us towards you.
So the man said, tell me about the
date palms of Bisan.
Bisan, and subhanAllah, all of these areas, by
the way, are now either immediately part of
occupied Palestine, or they're somewhere on the border
of Jordan and Palestine, okay?
So the trees of Bisan were date palm
trees, and so he said, why are you
asking about these trees?
It was a place where there was a
popular, or there was an area where it
was known to have dates.
He said, do they still bear fruit?
Do they still bear their dates?
And we said, yeah, they still bear their
dates, they still produce a tamar.
And he said, there will come a time
that they will no longer produce.
And then he says, and tell me about
the Tiberias, the Bahira, or in Arabic it's
Tabriya, Lake Galilee, which is northern occupied Palestine
at the border of occupied Palestine and Jordan,
is this lake, right, Lake Galilee, or Tiberia.
So they said, what do you want to
know about it?
And he said, is there still water in
it?
And we said, there's still plenty of water
in it.
He said, soon it will dry up.
And subhanAllah, if you look at that lake,
Lake Galilee today, first of all, it's the
second lowest lake in the world, or the
second lowest body of water in the world,
second only to what?
Al-Bahra al-Mayyit, the Dead Sea.
And it is the lowest freshwater body on
earth, okay, the lowest freshwater body on earth,
and it is receding to a point of
almost not existing now.
If you just go look up the ecology
and you look up what is happening to
it now, it is receding almost to a
point of no existence, and so this man
says to them that there will come a
time that there will be no more water
in it, it's going to dry up.
So he's asking him what about the signs
of the Day of Judgment.
And subhanAllah, both, the area of Bisan, by
the way, there are no longer date palm
trees over there.
So the dates no longer grow there.
The water recedes.
And then he says, and tell me about
al-Nabi al-Ummi, maada fa'ad?
Tell me about the illiterate prophet, what has
he done?
Now Tamim was familiar with the story of
the Prophet Sallallahu Alaihi Wasallam at this point
and intends to pursue the Prophet Sallallahu Alaihi
Wasallam at this point.
So he tells him, he says that he
left from Mecca and he settled in Yathrib.
And the man asks him, are the Arabs
fighting him?
Are they fighting him or are they embracing
him?
And we said they fought him.
And he said, how does he deal with
them?
And so we told him that the Prophet
Sallallahu Alaihi Wasallam had overcome, or that he
had overcame the Arabs that were around him
and they followed him.
So at this point, the Prophet Sallallahu Alaihi
Wasallam was granted victory over them because this
is now at the end of the seerah
of the Prophet Sallallahu Alaihi Wasallam.
So they had some battles back and forth.
And some of the narrations are longer than
others, by the way.
So days of victory and days of defeat,
which is the way that the Prophets are,
right?
So you had Badr and you had Uhud
and you had Khandaq and you had, and
you had, and you had until Fatah Mecca,
until the conquest of Mecca.
But ultimately that the Prophet Sallallahu Alaihi Wasallam
had overcome his enemies and that the Arabs
have followed him.
And so the man says, did they follow
him?
And we said, yes, they followed him.
At this point now they believe in him.
And the man said that it's in their
interest to follow him, affirming that it's in
their interest to follow the Prophet Sallallahu Alaihi
Wasallam.
So he said, now I will tell you
who I am.
And he says, I am al-Masih al
-Dajjal.
So he introduces himself to Tamim and this
group of men, I am al-Masih al
-Dajjal.
And he says, soon I will leave this
place.
And when I am free to leave this
place, I will travel the entirety of the
earth in 40 nights and 40 days.
And I will be permitted to reach every
single part of it except for At-Tayyibah.
Except for Madinah, Tayyibah and Mecca.
He said, every time I try to enter
into them, I will be met by Mala
'ika, by angels that will be standing guard
with their swords and they will prevent me
from entering into it.
While that is being said, the Prophet Sallallahu
Alaihi Wasallam strikes his Manbar.
And he says, Hathihi Tayyibah, Hathihi Tayyibah, Hathihi
Tayyibah.
This right here is Tayyibah, this right here
is Tayyibah, this right here is Tayyibah.
SubhanAllah, this hadith is, first of all, an
incredible narration because it is the only one
where you have such a vivid description of
a Dajjal by a companion that Allah Subh
'anaHu Wa Ta-A'la allowed to see
Dajjal in this form.
And it is a means of elevating the
Iman of the companions because a man is
coming from far away and the Prophet Sallallahu
Alaihi Wasallam had told them these signs of
the Day of Judgment and these descriptions of
a Dajjal before the man arrived and before
the Prophet Sallallahu Alaihi Wasallam could say anything,
basically Tamim shared the story.
This Christian man that came with a delegation
and at that point he had ten people
that were embracing Islam alongside him and the
Prophet Sallallahu Alaihi Wasallam, after he says Hathihi
Tayyibah, this is Tayyibah.
And he said, does this not agree with
what I told you about a Dajjal and
he said, yes O Messenger of Allah, this
agrees with everything that you told us about
a Dajjal.
I'm going to say a few things here
and I'm not going to spend too much
time because I actually want to talk about
Tamim al-Dari radiAllahu ta'ala Anhu, you
can find entire books written about Hadith al
-Jassasa and, you know, responses and rebuttals to
the doubts that surround Hadith al-Jassasa.
I want to talk about the companion Tamim
al-Dari.
But I want to say a few things.
It's very interesting, SubhanAllah, that the one Sahabi
that sees Dajjal in this form is the
Palestinian companion.
And that is undoubtedly somewhat connected to the
Dajjala in that area and what will come
out of that area of tyranny, of deception
and Dajjal himself.
That somewhere around there that this vision of
Dajjal was captured.
That's number one.
Number two, if someone were to say, well,
how come we can't just find these people
on Google Maps?
Did they leave the island?
Did they go somewhere else?
Has Allah subhanahu wa ta'ala restrained him
in some place?
Did Tamim see him like in a dream?
Because maybe they, like Allah azawajal, allowed them
to enter into a different, like, alim in
some port, you know, which is another discussion
altogether, like, did they see them in another
type of vision?
All of that is completely irrelevant for the
following reasons.
Number one, you're still finding uncontacted people today.
I just want you to go to Google
News, not Google Maps, and just search, making
contact with uncontacted people, and you'll see, subhanAllah,
every month almost, you'll find that there are
people that have never been contacted by the
rest of civilization.
Or at least, it's not that they find
them that frequently, but there are news articles
about where such people might exist, and I
don't remember where exactly, but not too long
ago, right?
Where they were actually showing a people from
satellite imagery that they had come across, human
beings that had never been in contact with
any of human civilization before.
Put that on the side, the same thing
that I would say for Yajuj and Majuj,
and the same thing that I would say
for any of these types of ahadith, the
genre of these ahadith, stay away from knowledge
that doesn't benefit you, do not be one
of those people that waits around for something
to confirm something that's already there, and then
to say, aha, see?
And then to express skepticism in the meantime.
Not a single companion of the Prophet ﷺ
said, well, let's go find the islands.
And after this narration, as the sahaba spread
Islam throughout the world, none of them said,
let's go find that island that Tameem talked
to us about.
They understood that this was a miracle that
Allah subhanahu wa ta'ala had exposed to
this particular companion, and that group of people,
by the way, that were with him, that
had seen and encountered this particular individual, right?
The last thing that I'll say here is
that some of the scholars say that when
it comes to Ad-Dajjal in particular, and
the forms of Ad-Dajjal, and what he
appears as, realize that even the Prophet ﷺ
was unsure about if Dajjal was a man
by the name of Ibn Sayyad, who was
also a satanic type of individual, right?
That the sahaba had encountered, meaning if you
see people that have these types of qualities,
there are many versions of Dajjal, right?
Many deceivers, and people that dwell in that
world of jinn and shayateen, and that dwell
in that world of sorcery and soothsaying, and
we ask Allah subhanahu wa ta'ala for
protection from them.
So none of these narrations are meant to
become scientific explorations for you, or for you
to hinge your iman, to hinge your faith
on these things.
But to simply take it at face value,
and to say Allah and His Messenger know
best, and to take it from the companions,
don't wait until like 2028 where they come
across an island maybe, and like we found
it, and then we found like some chains
that were there, and then you start posting
this hadith and saying I believed it all
along, I believe it already, I don't need
any of these things to happen, because Allah
and His Messenger know best, and Allah azzawajal
allows us to see what He wants us
to see at any point, and just like,
and this is the last thing that I'll
mention in this regard, just like there are
creatures that exist around you that you can't
see, right?
There are creatures that exist around you that
you can't see, Allah subhanahu wa ta'ala
can peel back a layer of the dimension
of dunya around whoever He wants, whenever He
wants.
And the goal of the companions was to
be so truthful with Allah subhanahu wa ta
'ala that they worshipped Allah, the greatest of
al-ghayb, as if they could see Him,
even though they knew that they could not
see Him, however He could always see them.
So this is Tamim al-Dari entering into
Medina, it's a grand entrance, Palestinian, Christian scholar,
traveller, merchant who comes to Medina and he
has a group of ten men, and all
of them had encountered the same thing, so
it's not like Tamim himself was the one
that encountered this, the whole group of men
that were on this journey encountered this particular
vision of al-Dajjal.
Now you move on, Tamim brought a certain
level of confirmation, a certain level of affirmation
to the hadith about al-Masih al-Dajjal
to the companions.
He loves the Prophet ﷺ already because he
recognises the Prophet ﷺ from a different light,
not as a political power, but as a
prophet that he has read and heard about
from the scriptures.
So what does he do?
First of all he has gifts, he and
his delegation have gifts for the Prophet ﷺ,
amongst the gifts he brought a really nice
horse for the Prophet ﷺ, an Arabian horse,
he brought a nice cloak for the Prophet
ﷺ, and he brought a bottle of wine
for the Prophet ﷺ.
So he didn't know that khamr was haram,
because the people of the book had made
khamr halal, they were drinking alcohol, so he
did not know khamr was haram, so he
brings a bottle of wine for the Prophet
ﷺ, the Prophet ﷺ does not take the
bottle of wine and break it over his
head, the Prophet ﷺ simply makes it known
that in our religion this is prohibited, khamr
is prohibited, and uses it as a point
of education.
He also had with him, so he had
his delegation that had come to embrace Islam
alongside him, he also had with him five
slaves, five slaves, and the Prophet ﷺ said,
I want to set these five free, I
want to free these five men from captivity.
And Tamim immediately recognises that, he says, Ya
Rasulullah, if you want to free them, ajlillah,
for the sake of Allah ﷻ, then I
will free them for the sake of Allah
ﷻ, we don't have to go through that
process, I set them free for the sake
of Allah ﷻ.
So he frees the five slaves that were
with him, his men that are with him
embrace Islam, he brings his gifts to the
Prophet ﷺ, but the most amazing gift that
he brings to the masjid of the Prophet
ﷺ is what, does anybody know?
It's actually incredibly beautiful.
Okay, I'm going to give you a little
bit of trivia here.
There's a famous narration, and while not a
singular sanad is confirmed, but there are multiple
narrations along this regard, and obviously it's a
part of our tradition, that the Prophet ﷺ
said that if you can go to Jerusalem,
go to al-Quds and pray two rak
'ahs, and if you are unable to go
and pray two rak'ahs there, what did
the Prophet ﷺ say you should do?
Faba'tu bi zaytin, right, to send some oil
that could, yusraju, that could light up the
lamps, right, to send some oil to light
up the lamps of al-Bayt al-Maqdis,
okay.
One of the things that Tamim knows is
a zayt, Palestine is a land that is
rich with a zayt, that is rich with
oil.
And Tamim was the first one, as Abu
Sa'id al-Khudri ﷺ says, awwalu man
asraja fil masajidi tamimun al-dari, the first
one to light oil lamps in the masajid
was Tamim al-Dari.
Tamim basically brings all of these lights, oil
lamps, to the masjid of the Prophet ﷺ,
and he beautifies the masjid of the Prophet
ﷺ with this entire new system of oil
lamps.
And the Prophet ﷺ said, may Allah ﷻ
grant you light on the Day of Judgment,
as he brought light to the masjid of
the Prophet ﷺ.
So Tamim came with an immediate physical presence
where he knew how to take the oil
that he had, and may Allah ﷻ give
us access to our zayt in our lands
in Palestine, Allahumma ameen, and to light up
the masjid of the Prophet ﷺ, and the
riwayat, the narrations will tell us, light up
the lamps of Masjid al-Aqsa.
This man from Palestine was lighting up the
lamps in the masjid of the Prophet ﷺ,
and one of the freed slaves that came
with him assumed the responsibility of keeping the
oil in all of the lamps.
And the Prophet ﷺ changed his name to
Siraj.
So you see Imam Siraj Wahaj, may Allah
ﷻ bless him, right, Siraj, which of course
refers to that light.
The Prophet ﷺ named him Siraj, the man
that would go, and that would, the freed
slave of Tamim that was in charge of
lighting up the lamps in the time of
the Prophet ﷺ in his masjid.
Beautiful narrations about Tamim ﷺ, because he will
rise to become one of the most noble
and righteous companions of the Prophet ﷺ in
a short period of time.
Now realize, a lot of these people simply
went back to their towns, or they embraced
it and they took the political leadership with
it, or the connotations, or they just became
average Muslims in their wafud.
He stays in Medina and he quickly devotes
himself to the Prophet ﷺ in an extraordinary
way.
So there are multiple ahadith.
One of them, it's a beautiful one, he
said to the Prophet ﷺ that what is
mas sunnatu fil rajuli min ahlil kitab?
Yuslimu ala yadai rajul.
He said that what is the sunnah concerning
a man from ahlil kitab who becomes Muslim
ala yadai rajul, on the hands of someone
else.
So tell me about what it's like for
the one who gives da'wah to someone
from the people of the book.
And the Prophet ﷺ said huwa awla al
nasi bimahyahu wa mamatihi.
He is the closest person to that man
in life and in death.
That the favour that you do when you
give da'wah to someone, and here he
specifies the people of the book because Tamim
wants to call people of the book because
he is from the people of the book,
and a scholar of the Torah and the
Bible, he can speak a certain language that
can connect him to his people in Palestine,
but also someone that comes from a Jewish
or a Christian tradition, and the Prophet ﷺ
says this will be the closest of all
people to him in life and in death.
Now subhanAllah there is one also narration, a
little bit longer, that Tamim as a merchant,
he did while he was travelling with someone,
this is a long narration from Ibn Abbas
ﷺ, that as they were trading, buying and
selling, buying and selling, that there was a
bull that came into their possession that was
not supposed to come into their possession.
So a bull of inheritance that came into
their possession in the capacity of buying and
trading as Christians, that was not supposed to
be in their buying and selling, and Tamim
felt bad about it after he became Muslim,
and there were two people that testified to
that bull belonging to its rightful owner in
Mecca, and this is actually the basis for
the verse in Surah Al-Ma'idah, which
is obviously one of the latest of the
verses, verse 106, يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ
بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ that O believers,
when death approaches upon you, then call upon
you to just Muslim men to witness as
you make your bequest, otherwise to non-Muslims,
if you are afflicted with death on a
journey, because it was two people that witnessed
to that bull that testified to the Prophet
ﷺ, and so the recourse happened about the
bull after Tamim had become Muslim, just a
side point about Tamim radiAllahu ta'ala anhu.
But Tamim immediately assumes a position of charity,
so we'll talk about some of his virtues
and his charity.
He narrates the hadith from the Prophet ﷺ,
he says, سَمِعْتُ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ
وَسَلَامًا يَقُولُ مَنْ اِرْطَبَتَ فَرَسًا فِي سَبِيلِ اللَّهِ
ثُمَّ عَالَجَ عَلَفَهُ بِيَدِهِ كَانَ لَهُ بِكُلِّ حَبَّةٍ
حَسَنَةٌ that the Prophet ﷺ said that whoever
ties a horse in the cause of Allah
and then feeds it with his own hand,
he will have a hasana for every grain
that he feeds it with his own hand.
And so he becomes known for his sadaqah,
he becomes known for his striving for the
sake of Allah.
Probably the most famous hadith that he ever
narrated is the hadith in Arba'een an
-Nawwi which is the hadith from Tamim ﷺ
where he says that the Prophet ﷺ said,
الدين النصيحة, that the religion is sincerity.
قُلْنَا لِمَنْ يَا رَسُولَ اللَّهِ We said, to
who, O Messenger of Allah?
He said, لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلِأَمَّةِ الْمُسْلِمِينَ
وَعَامَتِهِمْ That to Allah, to his book, to
his Messenger ﷺ, to the leaders of the
Muslims and to the common folk of the
Muslims.
This is obviously one of the ahadith of
Arba'een an-Nawwi of the 40 of
Nawwi, so it is one of the most
famous ahadith in Islam by extension.
He himself manifests this by gaining a reputation
of always being there for the people.
So he assumes a reputation of sadaqah, he
assumes a reputation of scholarship, he's the helpful
man in the community, right, stringing together lamps
in the masjid of the Prophet ﷺ, assisting
with some of the new converts to Islam,
representing the Prophet ﷺ to certain delegations because
of his thoroughness and his scholarship, and his
quick devotion to the Qur'an.
Some of the scholars say that the quickest
man to ever memorize the Qur'an, to
become a hafidh was Tamim ﷺ, and they
cite that for many different reasons.
He is one of the hufadh of the
Qur'an, he's one of those who memorized
the Qur'an even though he only caught
the Prophet ﷺ in his last year.
And he became such a thorough scholar of
the Qur'an that he became an imam
of the companions who had been Muslim from
the very start.
So he understands the Qur'an, and obviously
his previous scholarship helps him understand the Qur
'an in the most thorough way, and he
becomes a beautiful reciter of the Qur'an,
and a devoted worshipper with the Qur'an.
And of his students and narrators of hadith,
were Abdullah ibn Abbas, Anas ibn Malik, and
some of the greatest of the companions, may
Allah ﷻ be pleased with them all.
I'm going to get back to the Qur
'an and the qiyam in a little bit,
inshaAllah ta'ala, but I just want you
to keep that in mind to get the
initial profile.
So a hafidh, a scholar, who brings his
previous scholarship, likes the man al-Farisi ﷺ,
and assumes a certain position in Islam.
Of the most beautiful things that's narrated about
him in this regard, of the role that
he assumes in the community quickly, that helpful
man, that scholarly man, that man of the
Qur'an, was that the Prophet ﷺ said
to him, that if I had a daughter
that was not married, I would have married
her to you.
I mean that's the highest testimony you get
of character.
Nauf ibn al-Harith ibn Abdul-Muttalib, the
cousin of the Prophet ﷺ, remember Abu Sufyan
ibn al-Harith ibn Abdul-Muttalib, the cousin
of the Prophet ﷺ, Nauf, he heard the
Prophet ﷺ say that, and he said, well
I have a daughter, and I'm your cousin.
So he actually goes and he proposes on
behalf of Tamim to his daughter, and she
marries Tamim al-Dari رضي الله تعالى عنه,
it's also narrated that later on that Abu
Bakr رضي الله تعالى عنه الصديق, had a
sister that he married to Tamim رضي الله
تعالى عنه, on the basis of the Prophet
ﷺ saying to a man, if I had
a daughter that was not married, I would
have married her to you.
That's how noble this beautiful companion is, that
comes into the life of the Muslims very
late in the time of the Prophet ﷺ
becomes.
And subhanAllah he didn't live long with the
Prophet ﷺ but his rank was well known,
similar to Jarir رضي الله تعالى عنه.
And Umar رضي الله تعالى عنه recognized that
rank as he did with Jarir ibn Abdullah,
and so there are multiple stories with Umar
in this regard.
One of them is that when someone was
to convert or repent, Tamim was the person
who would bring them to the masjid and
would teach them how to pray, and sit
with them and make them thorough in their
Islam.
And so there is a story of a
man by the name of Muawiyah ibn Harmal,
Muawiyah ibn Harmal.
And Muawiyah, this Muawiyah, not Muawiyah ibn Abi
Sufyan, this Muawiyah became a follower of Musaylim
al-Kaddhab, so he was a Muslim that
apostated, and then he repented.
And he became very, like he was very
involved in the fitna and then he repented.
So when he came to Umar ibn al
-Khattab رضي الله تعالى عنه to repent for
that time that he spent with Musaylim al
-Kaddhab, Umar رضي الله تعالى عنه said to
him, اذهب إلى خير المؤمنين, go to the
best of the believers, and he sent him
to Tamim رضي الله تعالى عنه and Tamim
took him to the masjid and enjoined him
in salah and enjoined him in sadaqah once
again, basically got him right.
And there is a longer story that goes
on from there as well.
But the point is that Tamim رضي الله
تعالى عنه is being called that by Umar
رضي الله تعالى عنه, like go to the
best of the believers, he'll get you started,
he'll get you settled in your Islam.
So what makes him so special in terms
of his devotion?
Tamim رضي الله تعالى عنه absolutely fell in
love with the Qur'an, absolutely fell in
love with his Qiyam al-Layl.
And so his, the first narration about him
by Abi al-Muhallab, he says كَانَ تَمِيمٌ
يَخْتِمُ الْقُرْآنَ فِي سَبْعٍ that Tamim رضي الله
تعالى عنه was known to complete the Qur
'an in its daily recitation every seven days,
every week.
But Ibn Sirin says about Tamim أن تَمِيمَنَ
الدَّارِي كَانَ يَقْرَأُ الْقُرْآنَ فِي رَكَعَةٍ that Tamim
is one of those people who finished the
entire recitation of the Qur'an in a
single raka'a, that his Qiyam was distinguished,
that the man would stand up and he
would pray all night long with the Qur
'an.
Masrook ibn al-Ajda' he says قَالَ لِي
رَجْلٍ مِنْ أَهْلِ مَكَّةٍ that a man said
to me from Ahlul Makkah, that he said
that هَذَا مَقَامُ أَخِيكَ تَمِيمَ الدَّارِي he said
this is the place of your brother Tamim
al-Dari where he used to pray at
night.
And he said I would hear him praying
all night long and he would read one
ayah at times and he would cry the
entire night reciting that one ayah of the
Qur'an.
And he said and I remember him reciting
the ayah from Surat al-Jafiyah أَمْ حَسِبَ
الَّذِينَ اَسْتَرَحُوا السَيِّئَاتِ أَنَّ جَعَلَهُمْ كَالَّذِينَ آمَنُوا
وَعَمِلُوا الصَّالِحَاتِ Do those who commit evil deeds
think that we will make them like those
who believe and who do good deeds?
So he did that all night long reading
that one ayah and crying with the Qur
'an.
Now subhanAllah in this process of his being
distinguished by Qur'an, one of the Tabi
'een comes up to him and this is
such an instructive moment.
He comes up to Tamim al-Dari and
he says كَمْ جَزْءُكَ how much do you
read at night?
How much Qur'an do you read at
night?
So Tamim responds to him with anger and
he says لَعَلَّكَ مِنَ الَّذِينَ يَقْرَأُ أَحَدُهُمُ الْقُرْآنَ
ثُمَّ يُصْبِحُ فَيَقُولُ قَدْ قَرَأْتُ الْقُرْآنَ فِي هَذِهِ
الْلَيْلَ فَوَالَّذِي نَفْسِي بِيَدِهِ لَأَنْ أُصَلِّي ثَلَاثَ رَكَعَاتِ
النَّافِلَ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْرَأَ الْقُرْآنَ فِي
لَيْلَ ثُ مَا أُصْبِحُ فَأُخْبِرَ بِهِ He said,
it seems to me like you're one of
those people who reads the Quran at night
and then you wake up in the daytime
and you tell people, I read this much
Quran at night, I read this much Quran
at night.
It seems to me you're one of those
people who goes out there and tells people
what you read at night.
And he said, Wallahi, I would rather just
pray witr, three rak'ahs of witr, and
not tell anyone that I prayed those three
rak'ahs of witr last night than read
the entire Quran at night and then wake
up in the morning and tell people how
much Quran I read.
Think about that.
Hide your qiyam.
Someone asks you, how was last night?
Alhamdulillah, I had the greatest night of tahajjud
ever.
Why is your back like that?
Man, like eight rak'ahs, two hours, felt
like Ramadan last night.
Keep it to yourself.
Hide your qiyam.
Hide your tahajjud.
We have a tradition where the Salaf would
hide it from their spouses.
Tamim is saying, I'm not interested in playing
this game and telling you how much Quran
I read at night or how much qiyam
I prayed last night.
He said, I'd rather just pray witr and
not tell anybody, right, than read the whole
Quran at night.
And subhanAllah, with that Allah made him famous
for his qiyam, for the people next door
to him and what he was renowned for.
So anyway, it's a longer narration.
But this man says to him, the sahabi
was upset.
And he says to him, you know, some
of you sahaba are so impatient with us
when you teach us that you should either
be quiet or you should leave off teaching.
Right, like, why did you have to scold
me like that?
I just asked you how much Quran you
read at night.
Why did you have to scold me that
night?
So when Tamim, a daddy radiAllahu ta'ala
anhu, saw him upset, Tamim radiAllahu anhu felt
bad.
So Tamim radiAllahu ta'ala anhu says, أَلَا
أُحَدِّثُكَ يَبْنَأَخِي He said, let me speak to
you, O my nephew.
Let me explain to you, O my nephew.
He said, أَرَأَيْتَ إِن كُنْتُ أَنَا مُؤْمِنًا قَوِيًّا
What if I am this great mu'min?
What if I told you I pray a
lot?
وَأَنْتَ مُؤْمِنٌ ضَعِيفٌ And you're a weak believer.
And then you would feel despair.
Because I tell you I read this much
and then you can't read that much and
then you would feel despair.
And he said, what if the opposite is
true?
Where I read very little and then you'd
be disappointed.
You'd say, oh, the sahaba of the Prophet
ﷺ, they don't read enough.
So he said, what's the benefit in me
telling you how much Quran I read at
night?
So he said, I'm not trying to shame
you, but I just want you to understand
this is something personal between a person and
Allah ﷻ.
Now with that, subhanAllah, what's narrated from his
children, and this is incredible.
أَنَّ تَمِيمًا الدَّارِي And this is a Zahabi,
rahimAllah, records this as well as the other
Ibn Hibban.
He says that one night he slept without
praying tahajjud.
So he missed his wurd at night.
فَقَامَ سَنَةً لَمْ يَنَمْ فِيهَا عِقُوبَةً لِلَّذِي صَنَعَةً
So he spent an entire year, he took
an oath on himself that I will not
miss a single night in qiyam for an
entire year as a punishment for missing that
one night.
And this is one of the narrations that's
used to suggest that it's permissible and sometimes
it's good to make an oath on yourself
to say for example, let's say that you
missed the sadaqah, you missed the salah, to
say that I will, in replacement of it,
multiply.
عِقُوبَةً as a punishment for myself, punishment in
the sense as a means of disciplining myself
so that I don't fall back in that
again.
And so let's say for example, you missed
the sunnah of fajr.
So this time you won't just pray two
rak'ahs at the time of dhuha, but
you'll pray four or six or eight rak
'ahs instead.
Right?
As a punishment for that.
And in that regard, in his fame that
was unintentional but acquired due to that, due
to that righteousness, this was a man who
assumed the position in the khilafah of Umar
bin Khattab رضي الله تعالى عنه that was
very special.
And I'll wrap up insha'Allah ta'ala
if the brothers can move forward to make
space for those that have come in.
Just those of you that are here, just
move forward insha'Allah ta'ala without knocking
over the camera please.
If you were to walk in the masjid
at the time of Sayyiduna Umar رضي الله
تعالى عنه, Umar رضي الله تعالى عنه gave
Tamim al-Dari the permission to teach on
the minbar for hours before him or after
him and at different times of the day.
So he was a teacher in the masjid
of the Prophet ﷺ in Medina in the
time of Umar رضي الله تعالى عنه.
On top of that, Umar رضي الله تعالى
عنه allowed him to teach before the khutbah
on Jum'ah.
So it was common in the time of
Sayyiduna Umar رضي الله عنه to walk in
and to see Tamim relating some of the
stories from the people of the book while
doing his tafsir before the time of Salat
al-Jum'ah would start.
On top of that.
If you were to walk in, Salat al
-Tarawih in Ramadan.
Allahumma ballighna Ramadan.
Allahumma ameen.
Umar رضي الله تعالى عنه had appointed two
imams for Salat al-Tarawih.
Ubay ibn Ka'b and Tamim al-Dari.
May Allah be pleased with them both.
So these are the two imams.
If you were to walk in and pray
Salat al-Tarawih in the time of Umar
رضي الله تعالى عنه and that is his
devotion of the Quran.
And Anas ibn Malik رضي الله تعالى عنه
says something so beautiful about him.
He says about Tamim al-Dari, أَنَّهُ اشْتَرَى
رِدَاءً بِأَلْفِ دِرْهَمْ يَخْرُجُ فِيهِ إِلَى الصَّلَاةِ Tamim
was not a fancy dresser.
But he had a particular garment that he
purchased for a thousand dirhams.
It's a lot of money.
And he wore it to every Salat.
خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ So he wore
this particular garment in accordance with what Allah
says to take your beauty to the masjid.
He wore this particular garment to the masjid
for Salat.
And then he had another garment, and this
goes back to, subhanAllah, the Ramadan thing.
He had another garment that he used to
wear in the night التي تُرجَى فِيهَا لَيْلَةُ
القَدْرِ The night that he hoped was Laylatul
Qadr.
So he had this garment that he brought
out once a year, this Imam in Tarawih,
in the time of Sayyidina Umar رضي الله
عنه.
And if you saw Tamim wearing that garment,
you were like, it must be it.
If Tamim al-Dari thinks it's Laylatul Qadr,
then hopefully it's Laylatul Qadr, right?
So he had these two special garments in
that regard.
And I'll end inshaAllah ta'ala, I'll have
to fast forward to the time of his
death.
Like Jarir رضي الله عنه, he left Medina
during the fitna.
So in the time of Uthman رضي الله
عنه, once he saw the fitna started, he
decided to go back to Palestine.
Go back to Bilad al-Sham, go back
to Palestine.
At that time, the Futuhat, Islam had spread
now to the area of Palestine.
And there's something extremely special.
Tamim رضي الله عنه, Ikramah narrates that when
he became Muslim, he said, يا رسول الله,
إِنَّ اللَّهَ مُظْهِرُكَ عَلَى الْأَرْضِ كُلِّهَا فَهَبْ لِي
قَرْيَةِ مِن بَيْتِ لَحْمٍ He said, O Messenger
of Allah, Allah is going to grant you
victory over the entire earth.
So can you allot for me a portion
of the land of Bethlehem from now?
Think about it.
Islam has not spread there yet.
But he's saying, when Islam gets there, because
I know it will, can you, ya Rasulullah,
write me a document of a waqf of
that land in Bethlehem for me and my
family?
And the Prophet ﷺ says, هي لك, it's
for you.
He allotted that land.
And so when the time of Umar رضي
الله عنه came, and that land came into
Islam, Umar رضي الله عنه said, أنا شاهد
ذلك.
I am a witness to the Prophet ﷺ
gifting you that area of Bethlehem.
So he says, it is for you.
He says ليس لك أن تبيع but you
should not ever sell it.
And so that land remains in the hands
of the family of Tamim until now, the
descendants of Tamim and Dari maintain that area
as a waqf of Palestine, at least the
parts of it that are not occupied.
And subhanAllah, until this day, we find that
there is the descendants of him are far
and wide within the land of Palestine.
And I want to just show one more
picture بإذن الله تعالى, which is the grave
of Tamim and Dari رضي الله عنه.
And it's fitting that we end this season
of the first with this.
This is the neglected grave of Tamim and
Dari.
It exists in an Israeli settlement in Jibril
in occupied Khalil.
And so he died 40 years after hijrah.
And this is his grave.
And this is where he is.
And there are Israeli settlers that live to
every single direction of the current grave of
Tamim and Dari رضي الله تعالى عنه.
It's not the sanctity of the grave.
It's the sanctity of the person and the
message.
That you never forget that this land was
long occupied before a genocide in Gaza started.
And this was our situation.
And while the Imam al-Zahabi رضي الله
عنه was writing this book, he was writing
in glory about the land of Palestine and
about the place of Tamim and the place
of these people.
And this is where we find ourselves right
now.
May Allah سبحانه وتعالى free the land beneath
him and the land around him.
And may Allah سبحانه وتعالى free al-Masjid
al-Aqsa and free all of the occupied
land and allow us to be gathered there
in this life.
And then to be gathered with these companions
and with our beloved Prophet صلى الله عليه
وسلم في الفردوس الأعلى.
اللهم آمين.
جزاكم الله خيرا والسلام عليكم ورحمة الله وبركاته.