Zia Sheikh – Ramadan Reminders Day 6
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You know that what happened after the conquest
of Mecca, what happened, the Prophet, a.s
.a. came and the door of the Ka
'bah was opened and the Prophet, s.a
.w., he broke all of the idols that
were inside the Ka'bah.
This is obviously a very famous part of
the Islamic victory.
But the books of history actually go into
a lot more detail than that as to
what actually happened.
When the Prophet, a.s.a., he conquered
Mecca, he didn't come in the state of
arrogance.
He came in the state of humility and
it was such that the camel that he
was riding on, his head was almost touching
the camel.
He was so humbled and he was so
lowering himself in humility for the victory that
Allah, s.w.t, had given him.
He wasn't walking in with a high head,
with his head held high.
Rather, he was being as humble as possible
and thanking Allah, s.w.t, for his
victory.
So when he got to the Ka'bah,
the Ka'bah was locked.
The door of the Ka'bah was locked
and the key had been in the family
of Uthman ibn Talha for many generations prior
to Islam.
And he felt, basically, that he wasn't going
to give the key over because he felt
that he would lose the stewardship or the
custodianship of the key of the Ka'bah.
So he hid and he didn't want to
give the key.
It's mentioned in the Riwayat that Ali, a
.s., Ali ibn Abi Talib, he searched for
him, found him and forcefully took the key
from him and he brought it to the
Messenger of Allah, s.w.t, who then
proceeded to open the door of the Ka
'bah.
And he entered inside and then, as he
came out, the Prophet, s.w.t, was
approached by Abbas ibn Abdul Muttalib, the uncle
of the Prophet, s.w.t, who saw
the key in the hand of the Prophet,
s.w.t, and said, that, you know,
we have the custodianship of feeding the Pajaj
already and we are honoured with this responsibility
of taking care of the Pajaj and giving
them water.
Now, we can also take the key and
have a higher status, even more than before.
So the family of the Prophet, s.w
.t, they had the responsibility of giving the
water to the Pajaj, but they didn't have
the custodianship of the key.
So Abbas, he said, you know, why don't
we just take the key also, so now
we can have a double honour in addition
to the honour that we already had.
But, according to a riwayat of Umar, r
.a, when the Prophet, s.w.t, actually
emerged from the Ka'bah, he was reciting
a verse that they had not heard before,
indicating that this particular verse had been revealed
inside the Ka'bah itself, in which Allah,
s.w.t, said, Allah,
s.w.t, said that Allah, s.w
.t, is ordering you.
So the wording is very powerful because Allah,
s.w.t, could just say, return the
key or return the amanah back to the
owners.
Okay, but he started off by saying, indeed,
Allah, s.w.t, is ordering you, O
Prophet of Allah, ordering all of you, to
return the amanah back to the owners of
that amanah, which basically meant that Uthman ibn
Talha should be given back to the key
of the Ka'bah.
So the Prophet, s.w.t, he basically
showed by example that relationship, what his uncle
was asking him, is not as important as
the command of Allah, s.w.t. So
he gave, he returned the key back to
Ali, r.a, and said, give the key
back to Uthman, Uthman ibn Talha, and apologized
for being rough with him in the first
place.
And according to one riwayah, Uthman ibn Talha
had not yet become a Muslim yet, and
when he saw that the respect that the
Prophet, s.w.t, had given him, he
actually became a Muslim at that time.
And other riwayah, they said that he was
already a Muslim, but he was still afraid
that he would not be given back the
responsibility of the Ka'bah.
So that's why he didn't want to give
over the key.
But in any case, just for your information,
the Prophet, s.w.t, as he was
giving the key, he said that this key
will remain in your family until, and this
will be the case until the Day of
Judgment, unless a zalim or an oppressor, he
takes away the key from you.
And the reality is that the family of
Uthman ibn Talha, until this day, they are
the custodians of the key of the Ka
'bah.
It is still the case.
But the point is that Uthman ibn Talha,
he ordered the Prophet, s.w.t, to
be just, and he gave priority to justice
and the command of Uthman ibn Talha over
the request of his own uncle.
The second story is also related to justice.
It's a story of a person who got
into a dispute with a Jewish person.
And they had a different opinion as to
who they should go to to adjudicate this
dispute.
And ironically, the Jewish person said, I want
to go to Muhammad because I know that
he's going to be fair in giving judgment.
And the Muslim, he said, No, I want
to go to such and such a fortune
teller who is from your people.
And he knew that maybe he might get
the judgment in his favor by going to
that person.
So basically, the thing is that, and again,
this is something that many people do.
People look not for the right thing to
do.
And what is haq, what people tend to
do is they look for their interest.
OK, so when it's in people's interest to
go to the imam to get the judgment,
they will go to the imam.
And when it's in their interest to go
to the court, they will go to the
court to get the judgment.
So this is not what Islam is about.
Islam is that you take the Quran and
the Sunnah and you observe what the Quran
and the Sunnah says.
So Allah revealed verses about this person that
who wanted to go to that other person,
non-Muslim person, because he thought that that
person might rule in his favor because of
some friendship or whatever.
So Allah SWT says So
do not see those people that claim or
they think that they have iman on what
was revealed upon you and what was revealed
before you.
And they go to for judgment.
They go to is a general term for
falsehood and, you know, things which are false
and batil.
So they go to the falsehood to get
a judgment.
And Allah SWT says that they're not supposed
to go to that person.
So the summary is that when we want
to get the true and proper decision, we
need to make sure that that decision is
wherever that decision is from.
We need to make sure that we are
always following the right.
It's mentioned in the Hadith of Prophet SAW
that many people, they have a very good
way of speaking and they can present their
case to the judge.
In this case, the Prophet SAW said about
himself, that they can present their case to
me in such a way that I might
rule in their favor.
But if I'm ruling in favor of a
person who is not supposed to get that
judgment, he needs to be aware that he
is actually consuming, by taking that right, a
portion of the hellfire.
So even the Prophet SAW said that getting
the judgment in your favor is not the
thing that makes something right or wrong.
If you take something to a court or
to a judge or a qadi and you
know that you're not deserving of whatever it
is that you're suing for, whatever it is,
but you win that case.
Winning the case is not sufficient.
You have to know that it's correct and
the right thing that you did also, in
addition to winning the case.
If you knew that you are not in
the right and you took that judgment, then
the Prophet SAW said that you are actually
consuming the hellfire.
The third story is also about passing judgment,
about which verses were revealed.
There was a dispute between Abdullah ibn Zubayr
and a person who were sharing, it was
actually Abdullah ibn Zubayr's water that Abdullah ibn
Zubayr used to make available for other people.
And specifically one person, he came to the
Prophet SAW and started complaining.
Abdullah ibn Zubayr was the cousin of the
Prophet SAW and the Prophet, he actually ruled
that Abdullah, why don't you just allow this
person to take X amount of water for
so many days so that he can also
benefit from it.
But as he was giving this judgment, the
person blurted out, you're giving this judgment in
his favor because he's your cousin.
Okay, so the Prophet SAW now became very
upset and his face changed and he said
that, you know, the real justice was that
Abdullah ibn Zubayr doesn't give you anything because
it's actually his water.
I was trying to be soft and gentle
with you and trying to persuade him to
give you the water, but now, no, I
will pass the exact ruling and the truth
of the matter is that Abdullah ibn Zubayr
actually supposed to get everything and that's the
true matter.
So verses were revealed saying that people need
to make sure that they accept the judgment
of the Prophet SAW.
They can never have Iman until, oh Prophet
of Allah, they make you a judge of
what is occurring between them and then after
you pass the judgment, after you give the
judgment, then they don't have any haraj inside
them.
They don't find any discomfort inside them.
Meaning, once you get a religious ruling, once
the Quran and the Sunnah, it says something,
then you basically have to observe and you
don't ask any questions.
This is what Allah SWT says.
This is what the Prophet SAW says and
we have to accept it.
And this was why these verses were revealed
against that person who spoke up in a
very rude way against our beloved Prophet SAW.
The next story was about a person named
Thoban.
Thoban was a person who loved the Prophet
SAW very much and he came to the
Prophet SAW one day and said, Ya Rasulullah,
whenever I go away from you, I just
cannot wait to come back to be with
you and to see you and whenever I'm
away from you, I'm always thinking about you
and then all of a sudden I got
this thought in my head that in the
day of judgment, you know, you're going to
be way away from us with the Anbiya
Ali SAW and we common people, lay persons,
we're going to be so far away from
you.
So, you know, I'm thinking what's going to
happen to us when we're going to miss
you so much.
So Allah SWT revealed verses to console this
person وَمَن يُطَعِ اللَّهُ وَالرَّسُولُ فَأُولَئِكَ مَعَ الَّذِينَ
أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالسِّدِّيقِينَ وَالشُّهَدَاءِ
وَالصَّالِحِينَ وَحَسْنَ أُولَئِكَ رَفِيقًا If you want to
be with the Prophet and you want to
be with the Anbiya Ali SAW and the
martyrs and the pious people, then what you
need to do, Ita'af Allah and His
Prophet وَمَن يُطَعِ اللَّهُ وَالرَّسُولُ Whoever obeyed Allah
and His Prophet, he will be with the
Anbiya Ali SAW, he will be with the
Siddiqeen, he will be with the martyrs, he
will be with the pious people.
So it's an easy equation if we only
were to adopt it and put it into
practice.
Finally, the final story is about a person
who was given the leadership of a particular
group of people, a platoon, which was sent
out on an expedition.
And the Prophet SAW, as they were leaving,
told them to make sure that they obey
the Amir and not to disobey him.
Now something happened along the lines that maybe
this person, the leadership got to his head
or something, or he was trying to test
the people out.
When they were at a secluded area, he
told them, OK, didn't the Prophet SAW tell
you to obey the Amir?
They said, yes, of course.
He said, OK, go and collect firewood.
So they all collected firewood.
He said, OK, now light the fire.
Light a huge fire.
They lit the fire.
Then he told everybody, OK, now jump into
the fire.
So the people were astonished.
Why is this person telling us to jump
into the fire?
This doesn't seem right.
Even though we're supposed to obey the Amir,
then this doesn't seem correct.
So they said, OK, let's take this case
to the Prophet SAW.
They took the case and explained everything.
And the Prophet SAW told them that if
they had actually jumped into the fire, then
they would have stayed in the fire until
the Day of Judgment.
Meaning that it would have been a perpetual
punishment for them for doing something which is
against Islam, which is harming yourself.
And in this hadith, the Prophet SAW mentioned
the verses, the very famous phrase, There is
no obedience to the creation in the disobedience
of the Creator.
And this basically gave rise to the revelation
of the verses.
O people of Iman, obey Allah and obey
the Prophet, and the person who's been made
an Amir from amongst you.
But if you have a dispute about something,
then go back to Allah and His Prophet.
Return back to Allah and His Prophet and
get a judgment from them.
If there's a difference of opinion, if you
are confused, then Allah and His Prophet, they
are the ones to be consulted, as the
Sahaba did in this case.
And in our day and age, the same
thing applies.
If you obey Allah, you obey the Prophet,
you obey the Amir and the leadership.
But if the leadership tells you to do
something which is against Islam or something that
you're confused about, if you are not sure
that it's true, correct or not, then Quran
and the Sunnah are the things that adjudicate
between us all.
So all of these verses were part of
Surah An-Nisa.
I pray that Allah SWT gives us tawfiq
to understand what is being said and heard.
Al-Fatiha.